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

comes to know that the daemon inhabiting the physical organism is truly his
or her other erotic half. Kundalini, manifest to human consciousness in the
form of a serpentine tutelary female divinity, is often seen and heard as one's
inner Feminine Daemonic come to life.
Perhaps the most accessible way for Westerners to first approach the
sinister current tradition of a spiritual being of the opposite sex located
within one's body and psyche is through the concept of the anima and
animus, popularized by the Swiss psychologist Carl Jung. In his The
Development Of Personality, Jung wrote: "Every man carries within him the
eternal image of woman, not the image of this or that particular woman, but
a definite feminine image. This image is fundamentally unconscious, an
hereditary factor of primordial origin engraved in the living organic system
of the man, an imprint, or 'archetype' of all the ancestral experiences of the
female."
This image, which Jung called the anima, is supposedly
unconsciously projected by men on the women they know, just as women
project their inner male animus upon males. Jungian theory posits that
psychic wholeness cannot be established until this inner alter ego of the
opposite sex – a being Jung described with his coined word "contrasexual" –
was fully integrated, usually through dreams. In Vama Marga terms, the
anima is both the hidden internal shakti that is the source of the male adept's
magical power, as well as the physical externalization of shakti in his sexual
initiatrix. The female anima as an uncanny animating force is not unlike the
alchemist's Anima Mundi, thought to be the living soul of the world – a
world-soul imagined as a female spirit, with obvious resemblance to the lefthand
path's shakti power.
As Richard Noll has established in his biography of Jung entitled
The Aryan Christ, behind the image of the mundane psychologist stood a
not-so hidden sex magus, whose private teaching included the endorsement
of sex-magical polygamy. The psychologist was also a life-long student of
the German author Goethe, whose left-hand path celebration of the
Ewigweibliche (Eternal Feminine) in Faust was clearly an influence on the
very Faustian Dr. Jung. There is no doubt that Jung, although he presented
himself as a scientist, developed his philosophy of esoteric gender through a
deep immersion in alchemy, Gnosticism and Germanic sex magic. His
anima and animus recalls the ancient Northern tradition of sexually based
seithr, an ecstatic shamanism with left-hand path overtones. These rites were
presided over by the feminine energies of the goddess Freya, also known as
Frigg. Freya/Frigg's connection to sexuality still endures to this day in the
word "frigging", a common Anglo-Saxon euphemism for fucking.
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The seithr magician entered an altered state of consciousness to
search out his or her double in the form of a supernatural mate known as the
fyjgya, or "fetch." Jungians, drawing from the same Indo-European cultural
matrix of seithr, would perhaps recognize the female daemonic double of the
male sorcerer as a form of the anima, just as the female adept who
experiences her double as a male being might be said to have encountered
her animus. (The fylgjya also sometimes appeared to the magician as an
animal guide, very much like the magical animal totems still sought in
Siberian shamanism or Native American visionary rites. )
This awakening of the internal sexual opposite in the Vama Marga
tradition is most powerfully effected through Kundalini, an inversion of
natural processes in which a subtle power said to slumber at the base of the
spine is awakened and caused to rise like a serpent up the spinal column. For
the left-hand path adept, the serpent force is most commonly awakened in
the body through sexual rites with a partner of the opposite sex. During the
maithuna, or sexual rite, the physical transference of the kundalini energy
from one partner to another can be experienced with all the force of an