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

human realm. Many Tantric rites encourage the adept to magically summon
a transhuman elemental feminine entity – known as the devi in Hindu
Tantra, or the dakini in Buddhist Tantra – into the body of his human
partner. In a certain sense, this process of erotic theurgy is central to all lefthand
path sexual rites, since the couple's goal during sexual union is always
to transform their temporal consciousness into the divine states of Shiva and
Shakti. However, the invocation of the devi and dakini can have a more
specific function, roughly analogous to the Western sorcerer's conjuring of a
particular demon or elemental to perform a task thought to be especially
under that demon's jurisdiction. If the customary Tantric practice of attaining
Shiva/Shakti-like consciousness through sexual ecstasy is primarily of an
initiatory character, the devi and the dakini are often called upon for less
mystical purposes, primarily when the Tantrika desires to effect a material
transformation in maya – the devi or dakini, temporarily present in the sex
magician's partner, serves as his accomplice in sorcery.
Through Prayoga, the adept dispenses with the material world altogether.
He visualizes these female elementals with such realism that he can then
endow then with autonomous animation. It is at this point that sexual
congress is performed with the devi for a specific sorcerous purpose, often to
absorb her knowledge of higher states of being or to "see" through her eyes.
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Left-hand path Tantrikas in India and in the Vajra tradition of Tibet
have also developed their own magical procedures for summoning
discarnate sexual entities that very much resemble the succubi and incubi of
medieval European infamy. The Dakini, or "Those Who Fly Through The
Heavens", who are said to sometimes appear to their human male consorts as
achingly beautiful, exquisitely graceful demi-goddesses redolent of the
sweet scent of lotus blossoms, are often described as providing sexual
delight far in excess of the capabilities of human women. European and
Kabbalistic demonology would also have it that once having known the
paradisiacal embrace of the succubus/incubus, mere mortals are no longer
satisfactory.
As with all manifestations of shakti, the Dakini has her wrathful
guise as well; red-skinned she-devils of fierce vampiric appearance are often
materialized for sexual rites. Perhaps the most terrifying of these
Vajrayoginis who serve as disembodied sexual iniatrixes of left-hand adepts
is the sword-brandishing Chinnamasta, depicted as carrying her own
decapitated head in her hand, while her neck spurts a fountain of blood. (The
decapitated head symbolizes the left-hand path adept's ruthless elimination
of the false self of social conditioning.)
Especially in the Buddhist branch of the left-hand path, the monk or
sorcerer creates these beings as an exercise in learning to project utterly
realistic thought-forms or tulpas, to visible – and sexually tangible –
appearance. True success in the projection of these creatures is only thought
to be attained when others perceive the tulpa as vividly as the magician. The
art of effectively sending such disembodied entities to others is related to
this skill.
As is so often the case, the Hindu and Buddhist branches of the lefthand
path explain the conjuration of these sexual elementals from
contradictory perspectives. For the Indian adept, the devi, once materialized,
is believed to be an external being, existing outside of his mind. For the
Tibetan, she is only a projection of maya, as unreal as all other apparitions in
the phenomenal world – including himself.
Rites Of The Radical Left-Hand Path
Even among Vama Marga Tantric sects, already operating outside of the
established order, a great disparity of approaches exist when it comes to just
how far each cult will go in their transcendence of taboo and sexual norms to