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