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

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

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apturous sensation" of Kundalini's ascent "is nature's incentive to the effort<br />

directed at self-transcendence, as the orgasm is the incentive to the<br />

reproductive act."<br />

Despite these profound physiological transformations, materialist<br />

detractors of kundalini argue that it is, at best, nothing but a subjective<br />

psychic experience, with no tangible physical component. Dr. Lee Sannella,<br />

one of the very few Western physicians to make a serious study of the clinical<br />

nature of kundalini, concluded that the process is inextricably linked with the<br />

body's sexual functioning, observing that it did not manifest in humans who<br />

had not reached full sexual maturity. This theory accords with our own<br />

opinion that the initiatory effect of the left-hand path's erotic operations can<br />

only be activated in a body that has undergone complete sexual development.<br />

This concise outline of some of the principles of Kundalini primarily<br />

illustrates how the Tantric concept of sexual polarities is brought to bear not<br />

only in sexual interaction with others but as an internal process of selftransformation.<br />

Kundalini is the hieros gamos, or divine marriage, played<br />

out within the body's microcosm, just as other left-hand path actions<br />

consecrate the numinous wedding of Shiva and Shakti as a carnal union of<br />

sexual opposites between two physical bodies.<br />

Attempts to make sense of kundalini's contradictions through a<br />

traditionally scientific approach are ultimately fruitless, as such an analysis<br />

fails to accept the innate mysterium involved in this initiatory ordeal. <strong>The</strong><br />

ancient language of rousing the sleeping serpent, or awakening the inner<br />

goddess, more precisely addresses the mythic, transhuman strata of<br />

consciousness where this initiation actually takes place. <strong>The</strong> creation of the<br />

spiritual androgyne that is kundalini's goal intentionally transcends logic, as<br />

do all of the deliberate opposite-doings of the left-hand path, magical actions<br />

designed to short-circuit conditioned cause-and-effect thinking and reprogram<br />

a new reality.<br />

One variant of Kundalini that has increasingly gained sway with Western sex<br />

magicians is the Chinese Taoist energy manipulation known as the microcosmic<br />

orbit. Rather than directing the body's dormant energy stream up the spine and to<br />

the head region, as in Indian Kundalini, the Chinese microcosmic orbit aims to<br />

create a full circuit throughout the body, ultimately bringing energy into the<br />

solar plexus area. As the authors have had less experience with this form, it<br />

will suffice to state that the microcosmic orbit appears to be an equally useful<br />

87<br />

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technique of sexual energy circulation, although it is not specifically a lefthand<br />

path practice.<br />

<strong>The</strong> Breaking <strong>Of</strong> Taboo<br />

Closely related to left-hand path Viparit Karani is the more general violation of<br />

taboo – derived from a Polynesian word, tapu, meaning prohibited or marked –<br />

within a sacred ritual setting, one of the central techniques informing all lefthand<br />

path initiation. Paradoxically, although the left-hand path is a tradition in<br />

its own right, it is a tradition based on the systematic breaking of tradition. By<br />

disrupting habitual, mechanical modes of thinking through transgression of<br />

the forbidden, the left-hand path sadhaka seeks liberation and illumination,<br />

allowing transformation of consciousness into a divine state. <strong>The</strong> sexual<br />

sorcerer will discover that the breaking of taboo allows access to blocked<br />

energies powerfully unleashed.<br />

<strong>The</strong> thing about taboos that must be said, of course, is that your<br />

taboos are not necessarily ours, and vice-versa. What is forbidden in one culture<br />

or time, or among persons from one class or level of education, would hardly<br />

raise an eyebrow in another. In fact, a dominant taboo in culture A might be<br />

considered entirely conventional or even mandatory in culture B.<br />

One need only think of the homosexual rites of passage for prepubescent<br />

boys that are still compulsory religious ceremonies in some Pacific

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