An interesting thread on Lashtal covering LHP, HGA, Evil Genius, Black Brotherhood, etc. Worth a read:
I’m as tall as a cow. I found this out as I walked through the cow fields and one came up and eye-balled me. Cows today must be GM-cows because I’m sure they never used to be that tall, and at 1.75m I’m not short either.
Short. I wish that was the excuse for why I struggle so much with the stiles. Predominantly a British phenomenon:
Doesn’t look too tricky to clamber over, does it? But is it left foot first or right? Which leg do I swing over and when? Usually I get stuck half-way across and sit with a blasé expression, pretending to admire the view while I consider whether to just throw myself off the thing or tackle it limb by limb.
I encountered similar difficulties when getting into the jeeps and pick-up trucks of my family in New Mexico. They live in the mountain desert so it’s high off-roaders only for them. I tried reversing in, but my legs are two short. I tried launching myself in front first and army-crawling my way on elbows over the back seat. Nothing but nothing was elegant. My family found it hilarious. I pursued different options like an alchemist seeking a way to transmute base metal into gold; but my elegance remained tin.
This evening I sat down by the river, watching fish jumping for the evening flies. Four swans floated past, each raising up out of the water to stretch and flap their wings, not together or randomly but one after the other. I saw flowers floating past and thought about garlands of flowers offered on the Ganges. A flock of ravens hiding in a tree was disturbed and raised a great racket as they flew off – I have never seen so many in one group. The pinky-orange sun slipped behind a cloud and I headed home.
On my walk I thought about art group today. There was only me, Woman and Beta Psych, so we just sat and talked. Woman narrowly avoided having her eyes jabbed out with paintbrushes when she TOLD me that I wouldn’t self-harm if I had a boyfriend. I coughed up a fur ball and said, “Cutting is not about being single.” She said other stupid, facile things and contradicted herself, or damned me to hell as irredeemable, by saying that men would be scared off by the intensity of my scars. I’m fucked either way, or not as the case may be. I said, that such people could “jog on” as far as I was concerned, that I didn’t need namby-pamby people who cringed at the sight of my scars around me. Life is too short and there are plenty of people who accept all aspects of me, or who have indeed been there themselves. As an LHP-er I don’t think that I have to surround myself with the twee people to feel good. No I don’t have to be nice about people’s beliefs in angels because that will make me a good person. Angelly-Wangelly stuff does my head in as much as therapy-werapy stuff dressed up under the abhorrent term “life coaching” – both run the triple knife edge of doing nothing, being childish make-believe or doing harm to fragile psyches. In any case you might as well imagine a smurf on your shoulder and listen to what the smurfing hell it has to say to you … you will make just as much progress by channeling your own subconscious that way. You do not invoke an archangel for a cuddle, FFS.
I said, I missed TMIWTM. Woman asked, “What does he give you that you can’t get from us?” I replied, “Everything! I have told him things I haven’t said here, and he knows things about me that no one else here knows or will ever know.” She looked shocked. Beta Psych appeased her with, “One-to-one is very different to a group working environment.” You bet your bejeezes it is. I said that I had never been so emotionally close to a man before. I heard her jaw hit the floor. She doesn’t like TMIWTM. She saw him for a couple of sessions 15 years ago and he told her she needed marriage counselling. 15 years later, she still needs marriage counselling… today she admitted to violence in the marriage on both parts.
Nobody’s perfect. But I do get tired of people trying to heal others when their own lives are fucked; or people in bad relationships telling you that a relationship will sort all your problems; or when people pretend to be open-minded but have surprisingly narrow and sudden limitations. I’m fucked in the head. I know that and admit it freely. You literally read my heart on my sleeve and the state of mind in the scars on my arms; but at least I am honest about it. I don’t bullshit and I don’t play around with other people, pretending to be something I’m not.
If I’m tin, then I’m tin but I keep trying to be gold. And somethings will never change: I will always be as tall as a cow.
A little ritual work this evening, a medium dose of reading and a lot of ritual writing. Good to be back on track after a break of a couple of weeks – too long; I felt the spirits nudging me kindly, but enough’s enough and I don’t want to drag my heels and get a sledgehammer hint over my head that I have been neglecting Them.
A beautiful reunion this evening.
Ritual writing exhilarating as always. Because I find it easier to speak my rituals than to write them, especially if I am adapting from several books, I use a voice recognition software which can be a tad unreliable as I am very soft on my consonants (my German heritage is sadly lacking there).
This evening I was also adapting a meditation written by Ariock Van De Voorde in ATUA (probably the most vibrant and inspiring collection of occult essays in a very long time – more on the book at a later date – if you don’t have it and are interested in LHP or the Voudon Gnostic current, then you MUST buy this book – you snooze, you lose – and there is so much to explore!). The meditation is a method for approaching those hard-to-manage, obtuse passages we all hit against, here specifically in the Voudon Gnostic Workbook, although it could be applied to any occult reading. His advice however was interpreted thus by my voice recognition software as I read from the book:
Once you have either finished a chapter, or encountered a section that you find particularly obtuse, immediately stop breathing [sic].
… a little harsh even by my standards. However, Mr Van De Voorde had in fact merely suggested “stop reading”. Phew. Inhale. Exhale. Phew. I shudder to think how often I would have to cease breathing otherwise!
So a productive evening. I mastered bullion knots this afternoon and am a quarter of the way through finishing a necklace. Candles still lit that will accompany me into the Land of Dreams, incense still permeating the room … I felt the floor tremble when the spirits came. Beautiful Aakhu. Beautiful Spirits of Hoodoo.
Somewhere I read about the transition in Man’s relationship to the divine from those beings more powerful than humans but limited by certain human-like failings and personality traits to an ultimate, infinite Being who is infallible and omnipotent.
(Traditional) Gnostic thought holds onto man’s direct way of relating to the gods saying that Man is too distant, too spiritually imperfect and far removed from that Ultimate Source to be able to communicate with It. As humans, when there is talk of becoming divine and being a god, it is this lower emanation of godly forms that is referred to not the original source.
These godly forms in the Egyptian religion are referred to as Neter; sometimes translated as god/goddess, it also refers to an aspect of the original Source, an emanation composed in a godly form conceivable by human minds.
The Gnostic hierarchy of being seems to me often to be quite artificial and a typical human construct that aims at forcing some semblance of order on the chaos of The Unknown.
Potentially I can see merit in using a commonly held construct from the perspective of being empowered by the collective unconscious: why cut your own path through the jungle when there is a well-worn path before you that others say heads in the right direction?
That is a crossroads in itself: trust the Path that others follow and rave about or rely solely on your instinct (and the Guardians from other realms) to guide you through the jungle and (perhaps) risk getting permanently lost… or found, maybe the others are all lost – megalomania rules!
If following the well-worn or even less-worn path were a successful road to divinity (absorption into or manifestation as divinity depending on your right- or left-sided bent respectively), then surely mankind would exhibit a greater degree of enlightenment for humankind is nothing if not sheeplike in its general tendencies and beliefs.
That’s an off-the-cuff statement because I can also see that even if some follow in word, the majority do not follow in deed and remain encamped outside the jungle …
Tip No. 1: Don’t try to write a blog post on the Egyptian continuum whilst simultaneously listening to Eddie Izzard doing a gig in French and English. Zut alors, ma tête est fucked.
I have been working with the Spirits of Lucky Hoodoo. The basic system is surprisingly simple, although I would personally say it is demanding in that it requires daily input and is not something you drag out of the cupboard at full moons and high holidays. I am not an expert, so can only speak from my experience which is that the spirits require, and deserve, a continuous relationship.
My path has always pushed towards a life focus, not a cherry on top of the cake approach to spirituality. It is not something I want to put to the side or commercialise. I don’t want it to be a high days and holy days affair; I want a daily, hourly love affair.
I have read David Beth’s book Voudon Gnosis (the first edition twice, the second edition – which is an entirely different book – twice), and done (done? is that the right word? practised… followed… ) two of the rituals in the back of his second edition book.
Firstly I read the rituals through and as happens each time I have read a VG text by David, every fibre in me says, “Yes! That’s right!” Whereas, for example, when I read Ford, I think, “What a prat.”
But when it came to following (!) the rituals I hit against an internal wall.
I read somewhere about how occult groups, when working together, build up and acquaint themselves with a particular continuum. They essentially learn (or create) a language which they use to communicate with, to command and bind themselves to that particular continuum.
I am not part of any group, but I have spent nearly the last ten years working with Egyptian deities. They are Home for me. They are the Dark and the Light. When I go off my path and start losing myself, I know because when I return to Them, I become whole and centred, at peace and focused – the feeling is physical and intense.
So I have spent a couple of weeks rewriting David’s rituals (still in progress); listening to the Neter/Neteru, incorporating my understanding of the Duat and the role of Osiris, Anubis, Maat, Apophis, Seth and aakhu. The fact is it fits! Nothing essential was changed, and it fits. It works perfectly.
Gnosis before Logos. The word must never be made from steel, but must bend to experience, and experience must bend again to further experience, ad infinitum.
One of the main issues regarding my interest in LHP has been that the fundamental objective of the Ancient Egyptian religion was/is to maintain Ma’at and avert chaos. There are complex rituals to empower Osiris in his battle so as to enable the rising of Ra again each morning – this was not a given, not predictable, but a battle on a knife’s edge each night. That dark realm of chaos and serpents which threatened Ra and life itself was something to be feared; even Osiris was not a sure bet to bring back the sun from the Duat, hence the rituals to aid him. So to attempt to work directly with those spirits that moved through the realms of “chaos” went contrary to everything I believed, and yet the compulsion would not cease.
But now I know the Duat slightly better and that there is a thin path there to be trod. The other day I walked up to town and saw everything resplendent around me in full summer glory – lush greens, blue skies, the light glancing off the river – and I saw death in it all, because without death life could not survive. Death is the base and the foundation from which life comes. There is indeed still a nightly battle to draw Ra up into the sky, but life is a battle and never comes without pain, screaming and crying; does that make pre-birth a bad thing, that to manifest birth there has to be pain? I know pain.
Today I wrote to a friend and said, “It may sound like a contradiction, but I have been considering suicide and also feel optimistic.” Although maybe my optimism is more concerned with the direction of my spiritual path than with Life per se. Synchronicities are like petals on a path leading me through it all.
I am aware that I, as a person with bipolar, am a liability and that most if not all magicians would run for the hills before working with me, which is fine. I have heard magicians and sorcerers say either in general or to me specifically: if you are ill it means you are a crap magician (I’m a witch anyway, so suck and swivel); and if you have mental health issues you must never deal with spirits (why? it just makes it harder not impossible, and in some ways I have the edge on someone who is sane and limited by the boundaries of their sanity).
It’s not about being gung-ho, as in my mind that is also a disrespectful attitude to the spirits and Neter you wish to work with, but I refuse absolutely and categorically to be told I should not work my Path as I do.
Who should I listen to? Magicians with a body-fascist tick? Or the spirits themselves who (so far) through answering and granting what I have asked for, give their blessing to the relationship I strive to establish with them?
Blessed are the Neter for their gifts of Heka and Akau. Blessed are the Aakhu. And blessed are the Spirits of Lucky Hoodoo.
p.s. Please refer to my Who am I? page if you have any questions regarding my personal affiliations, just so there are no misunderstandings.
Having read David Starr Jordan’s essay The Philosophy of Despair (which was surprisingly optimistic), I am now reading A Series of Lessons in Raja Yoga by William Walker Atkinson. In a description of the occult awareness of “I”, the author talks of the initiate’s arising sense of self through the Instinctive Mind which is based in certain feelings, wants and desires of the body, representing form and substance; such people use their thinking power purely for the gratification of their bodily desires and cravings. Their “I” is bound up with the senses and with those things that come to them through their senses.
The next stage is when the initiate advances to a higher conception of the “I”, she begins to use mind and reason, passing on to the Mental Plane, where the mind begins to manifest through Intellect. The mind seems more real than the physical self, and at times she is able almost to forget the existence of body.
However, in this stage the initiate is continually confronted with the Unknown. The higher the level of “book learning” the greater this disturbs her.
The tortures of the man [sic] who has attained the mental growth that enables him to see the new problems and the impossibility of their answer, cannot be imagined by one who has not advanced to that stage.
In this stage the mental self is considered a higher partner to the lower companion, the body. There are more riddles than answers. She becomes unhappy.
Such men [sic] often develop into Pessimists, and consider the whole of life as utterly evil and disappointing – a curse rather than a blessing. Pessimism belongs to this plane…
This is where I am at the moment. I am reassured by the encouragement that there is no going back, that once on the Path there is only stagnation or forward movement.
In a suggested meditation on “The Realisation of the I”, the author describes a meditation where the initiate is to focus on the Ego being the Centre of Thought, Influence and Power – once recognised, these qualities will become manifest. This is not about comparing yourself to others or denying the centredness of other people: it is an endeavour to realise that
…YOU are a great Centre of Consciousness – a Centre of Power – a Centre of Influence – a Centre of Thought. And that like the planets circling around the sun, so does your world revolve around YOU who are its centre.
Such realisation is not a mental or intellectual exercise, but a gradual expanding of consciousness through meditation and concentration. This is an occult truth.
I get so fed up of people play-acting a persona or bigging themselves up to be something they only aspire to be. Yes, my cynic may be coming into play here and also my natural English propensity for understatement, but still…!
I hit against a similar frustration when I was on that dating website and I meet it again and again in the pagan/occult world. Perhaps it’s a lack of humour on their part, or an excess of humour on mine… or a lack of humour on mine…
Seshat: Hello, who are you?
Other: I’m a man who walks the paths that others fear to tread.
Seshat: Oh. Really? Sounds lovely. And what do you do when you’re not walking the paths that others fear to tread?
Other: I’m breaking the rules, pushing the boundaries, living life on the edge.
Seshat: Sounds a bit samey to me.
Such stupid, empty statements are the greatest shield against intimacy. So when does a man (or woman) practising detachment become just a man (or woman) with intimacy issues??!
The cooler the man, the sexier he believes himself to be, the more the empty-headed women flock around and believe the myth of stud-ness he weaves around himself, the more I laugh and can’t take him seriously in any respect.
Other: You’re laughing… at least you’re pleased to see me.
Seshat: Trust me, it’s only my top half that’s pleased to see you.
It is impossible to have any kind of meaningful conversation with someone who is more interested in their own appeal than in being appealing to you:
Seshat: I like your accent.
Other: Yes, I do have a nice voice, don’t I? Nice and deep. Sexy, isn’t it?
Seshat: Um. Yes.
Other: I saw you looking at my arse. I have a good arse, don’t I? Loads of people have said that.
Seshat (who had actually been looking at a squirrel): Um. Yes.
Sure, confidence is attractive. Even confidence verging on a quiet arrogance can be sexy. Maybe that’s the key word – quiet. I just wish some of these people would shut up! Yes, I know you are amazing, handsome, sexy, desirable to all of female flesh; I know you are the darkest, darker-of-the-darkest-darkier-dark-darkness I will ever have the pleasure to meet… So cut the crap and get real.
I thought walking the Left-Hand Path was about a brutal self-honesty and a desire to cut through the egotistical bullshit, to pare away the excess and get to the pure white bones of Self. So why does it have to come with the LHP™ commercialised pantomime pony-arsed prancing of a bunch of teenagers high on their first sip of absinthe? But that’s unfair to teenagers, especially as most of the people are older and should know better.
But even apart from the LHP “I’m so dark my own mother couldn’t find me in a coal shed” crew, there are still those, for example, amongst the pagan crowd for whom every floorboard creak is a ghost trying to communicate, and every poorly developed photo is a sign from the other side. I recently had to bite my tongue while I was shown a “ghost photo” which was actually just a “crap photo”. As my friends know, I am not a “social” person. I don’t do airs and graces very well. I once had a very well-heeled boyfriend (son of wealthy family, royal associations) who was just about to embark on a political career in London working for Lord S. We broke up when he moved to London because he couldn’t trust me not to leap on the tables and talk about the redistribution of wealth to his cronies … and yes, he actually said that to me. Prat… although he does have a point.
Oh, I’m just sick of all the bullshitting. I’ve seen women acting the “I’m a sultry whore” who use the adjective “orgasmic” like teenagers use the word “awesome” – and both sound like idiots to me. And I’ve seen men acting the “I’m a dark stud machine”. They are welcome to each other. At a Year 2000 party I attended in Israel, I saw a couple dancing: she stood on the spot twiddling her hands and wiggling her hips looking abashedly at the floor; he circled her making enormous thrusting gestures with his hips. It’s easy to fall into stereotypes, to hide behind the image of being whatever you happen to think is safest… because I do think that this insistence on image is about staying safe and not showing who you really are. As such you do yourself the biggest disservice IF you are actually serious about internal spiritual progress as opposed to group acceptance, getting laid and being cool.
Anyway, that’s some of my rant-urge exorcised tonight. My sub-conscious is bubbling with a restless fury, even though consciously I am feeling quite chilled and amicable (believe it or not!). Might as well end in the vein that I started:
Last night before sleeping (or not!) I was reading Ean Begg’s book, The Cult of the Black Virgin. I have had a soft spot for the Black Madonna since my teens. In the transition point from Catholicism to Witchcraft she was a safe intermediary that hid my true desires under a barely acceptable semblance of Catholic doctrine.
Even today the Black Madonna is a hushed figure in the Catholic Church, most often passed off as a pagan hangover and fertility image, or at worst an accident of too much candle smoke, or a painting mistake. I am repeatedly astounded at how people put so much effort into hiding the truth.
When I lived in Germany I spent most of my time in the woods, sometimes whole days. One day I came to the edge of the wood and found a village. I wandered in and found a small chapel. It was barely big enough to seat 10 people. I walked in expecting to see one of the normal shrines dotted around the area and suddenly felt as if someone had taken all the breath out of my lungs: there was a Black Madonna. A moment I shall never forget.
In Begg’s book he wrote that in 1838 a new Catholic religious order, the Brothers of Christian Doctrine (located on two mountains in the Alsace and Lorraine in France) “fell under the spell” of a magus and mystagogue (love that word! I want to be a mystagogue!) known variously as Michel Vintras, the French Jeremiah, Elias the Artist and the Organ. Begg goes on to say:
Vintras preached the advent of the Age of the Holy Spirit, long prophesied by Joachim of Flora, which would coincide with a redemption wrought by the Virgin Mediatrix, and her predestined priestesses. In this new dispensation the greatest sacrament was the sexual act, through which the original androgyny would be restored. Thus on the mountain of Rosmerta, the love-goddess, the sacred prostitution of the old high places and the orgiastic communion of licentious Gnostics [ Seshat falls over laughing] were celebrated anew.
Apparently there was “international support and interest” even from the House of Habsburg, but the police and bishops had their way (don’t they always) and the establishment was suppressed in 1852.
I am reminded of a religious peace conference I attended when I was 17. The days were split into small workshops and groups with a final joint meeting at the end where representatives spoke about the thoughts and findings of their particular group. I had attended a discussion on pantheism, panentheism and theism in nature generally. The discussion had wandered onto the lack of goddess imagery in Christianity. I remember being riled at only having a Virgin to look up to…
I was chosen as a representative for the group to put together a talk on our findings. I stood in front of 300+ people with arch-bishops, bishops, priests and clergy all around me. And I told them that Christianity was lacking the feminine, and that they needed to rediscover the goddess, and what was wrong with a bit of tree-loving… where was Nature in Christianity? How could it be a true faith and ignore the majority of creation when the divine was in every aspect of nature and could be found just as easily (if not more easily) in the fields as in a church. I was seventeen. When I finished, there was loud applause (particularly from the women), but afterwards a student priest from the group came up to me and said, “That’s not what we meant at all!” I replied, “Oh, but that’s what I meant…” See? Big gob even then
This dark goddess has appeared at various stages throughout my life, and I feel a deeper encounter with her awakening within me. In my mind she transforms from beautiful black to breath-taking skeleton … the Queen of the Dark and of the Dead. Through her there is Life. Blessed be her Hidden Names in the Hidden Places. All glory to the Black Madonna!
This is a brief summary of the Occult of Personality podcast interview with David Beth. I would recommend you listen to the full interview, as I will naturally have only picked out points most interesting to me, and there is plenty more to be had from the interview. My sincere thanks to David Beth for revising, editing and approving this summary.
Who is David Beth?
David Beth is Sovereign Grand Master of the OTOA (Ordo Templi Orientis Antiqua) and the LCN (La Couleuvre Noire) and presiding bishop of the Ecclesia Gnostica Aeterna. The OTOA and LCN are originally Haitian Gnostic occult societies associated with each other, but which function separately. The OTOA works with a fusion of ancient Haitian and European Hermetic currents. The LCN is more specialised, with a focus on sorcery and direct spiritism. DB shares leadership in these groups with SGMA Courtney Willis.
DB is also involved with the Fraternitas Borealis, a hyperborean magick group with a cosmic tradition of magical exploration. The Gnostic church focuses on a more general transformation through the apostolic-gnostic sacraments and gnostic initiations and conducts esoteric research in a more classical gnostic sense. The Fraternitas Borealis achieves the same thing through experimentation with magical techniques and sorcery as well as basing itself on very specific transcendental ideals.
On the Ecclesia Gnostica Aeterna:
The EGA is an apostolic Gnostic church, where Gnostic attainment and liberation is achieved through the sacraments. The Church views itself as a continuation of the ancient mystery schools, a way of empowerment passed on through Gnostic Christianity. The sacraments are tools to provide the seeds of gradual enlightenment and development as Gnostic beings. It is then the initiate’s role to cultivate the seed to flower and fruit. Initiation is a combination of outside forces being given to you that also need to be fused alchemically with your own readiness. Occult spirituality needs nurturing.
Unlike the ancient form of Gnosticism, this is not approached as escapism or as a way of leaving the body and its associations behind; this Gnosis is Kosmic Gnosis, i.e. through the body and senses we can achieve a unified experience with the cosmos, hence avoiding dualism.
On the Ordo Templi Orientis Antiqua:
The OTOA was never a Masonic fraternal organisation as such, perhaps in the beginning and more particularly through its division into lodges. Building on occult haitian-voudoist roots, they took the essence and qualities of Masonry, stripping away the superstructure and further into the C20th the Masonic elements were gradually eliminated. In the 1960s the organisation was based in Chicago, New York and Haiti, comprising small groups totalling maybe 50 people. The OTOA presents a more abstract form of Voudon gnosis but still with a practical focus. There are a few group rituals although most of what is done is on an individual basis. Initiations are given from master to student. The OTOA provides knowledge of Voudon Gnosis (a basic preparation to approach the LCN) – you need the foundations of the OTOA first, and once the principles have been grasped then a student would be eligible to move on to the LCN, although not each student wishes to progress to the LCN because of the extreme character of the (spirit) work and the specific demands of the LCN subcults.
On La Couleuvre Noire and Bertiaux:
Bertiaux’s Voudon Gnostic Workbook is the main public teaching tool of the LCN, presenting a spiritist type of sorcery. The student first establishes contact with spirits, working “lucky hoodoo”, a simple but effective way of establishing spirit contact before moving on to more complex areas. There is a symbiotic relationship between the spirits and the practitioner. Whether the spirits are internal beings, Jungian archetypes or external realities is irrelevant as long as the relationship is effective.
A fundamental understanding of metaphysics allows us to incorporate esoteric Voudon into our own systems. Bertiaux drew parallels between systems; his was not a kitchen magick taking simplistic ingredients to make a composite whole, he goes deeper than that, drawing on the essential core which because of its bare-bones truth can be clad in the flesh of other systems.
On his book, Voudon Gnosis:
DB’s own book was published as an introduction and commentary but would only really be understandable to slightly more experienced occultists. It is not a dogmatic introduction to how people should study Voudon Gnosis although it contains some “official doctrine”; it is intended more as an introduction to ideas and perspectives. At the same time however the book, through its language and ideas, can work as an opener of inner gateways and dimensions and so takes on a truly unique magical character. It is a book to be read with your gut and soul open on multiple levels, not processed purely by the cerebral cortex. Topics cover Las Prise des Yeaux, Points Chauds, Spider Sorcery, Time Travelling, Elemental Sex Magick and The Grimoire Ghuehde, including two appendices on ‘Nganga and the Fetish’ and ‘A-Mor: an initiated analysis of Love’.
On the Merciless Path:
DB speaks of the Merciless Path which has complex implications within the Fraternitas Borealis and calls for a focus and dedication which should be observed by anyone with a sincere intent to study Voudon Gnosis or in fact any occult system; a dedication of their whole being to their spiritual and occult calling: this is a vocation. Occultism has become part of pop culture, a thing done in our spare time. A vocation calls for everything else to be submitted to the path, a kind of sadhu of Western Esotericism who sacrifices everything to focus on their spiritual development through occultism. It is called the Merciless Path because this type of dedication is self-critical; it requires constant challenging of our own status quo, and questions what our ideals and motivations are. It is a cruel look in the mirror everyday. People should continually move out of their comfort zones, and continue walking the thorny path even when it gets difficult. Instead, many approach their “spirituality” like an “occult supermarket” buying only those ingredients that fit their lives to build their own religion. Occultism as originally conceived in Gnosticism and sorcery is only for people with a vocation. It requires the student to take a stand against society, to face their fears and stand against the crowd in a secular society where spirituality is not highly regarded. The only spirituality that flourishes in mainstream societies such as America is the superficial spirituality of evangelists.
On membership, students and mentoring:
The OTOA and LCN have a very small capacity and are consequently selective in their membership. The aim is to create a smooth-running structure to facilitate the mentor relationships between student and teacher and to provide the best possible working environment; however, students must also display a suitable character to respond to such an opportunity to learn. The societies want people who work individually and have an experimental mind and approach (in particular applicable to the Fraternitas Borealis). It doesn’t provide a social group or environment like many other pagan groups. There is a focus on the individual and the burden of work falls on him or her.
Advice to students, the ‘Left-Hand Path’, sexual magick and esoteric love:
When asked what advice he would give to people interested in membership, DB said for the individual to question exactly what their motivation is in their involvement with occultism. What do they truly want? Materialistic powers? To overcome their outsider position in the society at large? Is it a vocation or supplemental to their life/a hobby? Their true motivations will soon be uncovered within the group. The would-be student must be ready to have his or her Self challenged and to break through boundaries. Lots of groups provide a sociological setting for people to have a devotional relationship with the divine where they can meet like-minded people and share in the odd ritual. People of the ‘Left-Hand Path’ (an inadequate and sorely abused term) need to challenge their own ideas, concepts and status quo constantly. They may need to do things they consider inappropriate, especially within the context of sexual magick. As a preliminary, they need to want to work with sexual energies and sexual magick in all forms in a way employed for spiritual advancement. If a person has some kind of extreme sexual tendency, such as masochism, they may have to act as a sadist in some contexts. The intention here is to break through the original framework and free the practitioner of such extreme constraints. If you work with sexual energies, you are also working on the liberation of self, without being dependant on an outside person (a Luciferian idea). In specific ritual contexts, the other person can act as a spark to ignite the inner fire of transformation. The risk here, however, is that the practitioner can confuse the other person with a full embodiment of the divine bride or groom.
The body is viewed as a temple, a tool to express the divine. Through experiences of the body, a person can experience the divine, and by employing the body in particular ways combined with a trained mind, it can lead to spiritual enlightenment. It is not about satisfying cravings for darker magick but about challenging what you think is proper for you. It is not an occult path that supports a person in maintaining the chimera of who they are at this moment – it strips that away and challenges it. The student must avoid interpreting things the way they want to, which is why the mentor relationship is so important, so he or she does not get stuck within their own prejudices and fantasies.
Myth conveys an esoteric reality; a form of collective memory clad in myth. The symbolism of myths communicates most to the cultural group it is closest too. Unlocking myths provides you with occult tools; such as Parsifal, the spiritual warrior, walking the Merciless Path, he sacrifices all to his cause. Myth provides us with a link to a living occult tradition; for example, the icon of Christ, the dying and resurrected man who through spiritual transformation obtained divine status. We must die to the profane self, crucify self on the cross of the elements and be resurrected in a higher self. In such an instance it is irrelevant whether Jesus was a historical figure or purely mythical, the message is still relevant against either premise.
On magick’s role in spirituality:
The spiritual journey per se is the path up the mountain; the magickal journey is the exploration of the mountain. Magick fulfils a searcher’s cravings for exploration and is a way to discover one’s own potential. Magickal work can support spiritual existence if employed as a supplement to spiritual development.
On the state of published occult knowledge today and pop culture:
Occult works are more prolific today as the fear of persecution has for the most part been removed. The question naturally exists as to what is authentic, and in particular with the use of the internet, one must consider the source.
The last 30 years of publishing have seen a plethora of poor quality material produced. New occult writers are bringing very little that is new to the circle, merely regurgitating the discoveries of the Old Guard. Nowadays fundamental research is missing, and people are instead looking for quick answers and quick-fixes. Superficiality is what glues people together today. There is no longer a desire for a Weltanschauung (a philosophical, conceptual understanding of the world at large), there is a greater desire for the “wild ride”, so occultism succeeds in popular culture as long as it is wild and interesting. People are a product of their society, a fact that infiltrates the occult community too. There must be a will to study and learn. The opportunities are there, but many don’t take advantage of them because they are comfortably ensconced in the society they live in; they neither have the capacity or the will to sit down and study properly. The purpose of true occult spirituality is to engage in a work that serves a higher purpose (which ultimately benefits the Self too). It cannot be approached as social group membership or in a consumer role with the wish to fulfil the aggrandisement of his or her ego.
On the future:
DB envisages a hope for the future where there is a chain of initiates who will carry on the work until the dark times of spiritual apathy are over, when a new consciousness will kick into action which will tear down the dualistic, exploitative and dehumanising structure we currently inhabit. The attainment of Kosmic consciousness for all of humanity will be sparked by this chain of initiates.
While reading W. E. Butler, I came across a chapter called The Kings of Edom in which he tries to describe evil. The premise for this chapter is that the magician must work on his [sic] character by rooting out the evil within. In order to root out the evil, one must know what evil is. It is a slim volume (entitled Magic, Its Ritual, Power and Purpose) so I wouldn’t expect the author to go into huge amounts of detail, but … yes, you’ve guess it … I don’t agree with a lot of what he says.
Firstly he states that: “The first type of evil is the innate resistance of form to force.” By this he means the concept of inertia or the restriction of free-flowing force, and here at least he admits that some kinds of evil are not evil at all. So, for example, Evil No. 1 expresses the restriction of force in the form of steam (force) in a steam engine (tool of restriction) producing positive results, which means it is not evil. Butler calls the results “useful work” … so any force I can harness that makes useful work is an evil which isn’t evil? This is therefore good? Oh, the grey fields of semantics that stretch before me…
Then, for Evil No. 2, he makes a rather extreme leap from the mundane example of a steam engine to the superlative metaphysical concept of “The Abortion of Space”, that space where “evolving life, finding no resistance, no fulcrum for its lever, may be absorbed and rendered impotent… ” (sounds like the town centre on a Saturday night to me). So I am at a loss to find a mundane example that would fit his idea of inertia that is evil… either it is a steam engine (useful and good) or an archetypal emptiness outside the bounds of description (bad).
Evil No. 3 he calls “unbalanced force”. He doesn’t seem to mean neutral forces that need a tool (magician) to be applied in one direction or the other; here, he speaks of a “perfectly good and useful force or energy [which] is displaced in space or time and the resulting out-of-balance is definitely evil.” Thinking that we might be getting the nitty-gritty of it, I read on to his next example… “The water in the bath is good, but the same water escaping from the bath and cascading down the stairway, is evil.” Now, call me pedantic, but I would call an overflowing bath an inconvenience or an annoyance but not evil. I understand the idea that he is trying to convey, but really … a bath. What about genocide, rape, child abuse, the petty emotional abuses between parents and children, between lovers and friends? Nope. A bath. How very English.
Under the banner of Evil No. 3 he also speaks of displacement of energy in time. He talks of modern civilised man regressing to a “lower and primitive level of human culture” (regression to the past), and of people trying to materialise in the present a state of civilisation only possible in the future (anticipation of the future). On a macrocosmic level I think that this could put a severe cap on progress, as how would any civilisation develop without those people who strive to manifest “higher concepts” now. He rags on pacifists (bearing in mind this was written shortly after WWII), saying that they are trying to manifest a future state of humankind in the present; i.e. we are not ready for pacifism so we should not attempt it. But this also presupposes that mankind would be capable of it in the future. Who is to say what state of civilisation is unattainable to us in the here and now, let alone in the future? This philosophy, in my mind, leaves no room for idealists, scientists, artists, inventors or even mystics.
Confusingly (to me) he states that these two shades of evil under Evil No. 3 are “positive evils” … but wait! There is also something called a “positive positive evil” which is manifest in “the existence of organised evil”. Here we touch on the “calculated beastliness revealed during the second World War”. Now the language may be anachronistic, but we know what he means. From here he moves on to say that, “All the old religions have taught of organised spiritual evil, and the Christian Faith has personified it as Satan.” After this he goes a bit “Atlantis”, a bit “Lemuria” on me, and starts talking about the psychic atmosphere around the earth becoming over-clouded with evil and that every two thousand years the Logos and Lord of Light transmutes the “evil conditions of the planet … into higher conditions and influences – a World Alchemy!” Naturally he is talking about Jesus, but I can’t actually remember any period of peace or goodwill following the supposed life of Jesus … war followed war followed persecution followed occupation followed crusade etc. etc. THIS is the world alchemy? THIS is the righting of balance? And since we are at that two thousand point of transmutation yet again … tell me, where are the signs for another such alchemical experiment?
Okay, so on a macrocosmic level, I think his examination of evil stinks. However, on a microcosmic level I can see some value.
Evil No. 1 (the evil that isn’t evil, remember?): The productive and creative harnessing of internal forces and energies to achieve some type of gain (financial stability, health, creative expression, happy relationships, etc.)
Evil No. 2: The uncontrollable abyss of anger turned inwards (an internalised abortion of space), the dark shades of depression, the feeling of futility in the face of a meaningless world.
Evil No. 3: In social anthropology taboo is defined as “matter out of place”, hence having sex in a Christian church is taboo but having sex in your own bed is not – in the former it is in “the wrong place”, in the latter it is in the “right” place (right and wrong as judged by the respective society you live within). So could Evil No. 3 apply to us when we are in the wrong place in life – the job we know is wrong but never have the courage to leave; the relationship we know is harmful but never have the strength to finish. And then we can also be in the wrong headspace: angry (which can be a misdirected expression of hurt or love or fear), afraid (sometimes an expression of the need for change against the overwhelming feeling of helplessness). So Evil No. 3 could be “matter out of place” mundanely, emotionally and spiritually and pushes us to question “Am I in the right place?”.
I also like the idea of regression to the past and anticipation of the future applied as evils to the microcosmic self. Briefly (because it is a simple idea), how often do we get bogged down in dwelling on the past or dreaming about the future without realising that the sands of time are slipping through our numb fingers all the while and we are not living NOW?
And as for positive positive organised evil … this is where I come unstuck on a microcosmic level. Maybe this is the meeting point between the evil within me as an individual and the evil within us as a social community. This is where evil steps across the boundaries of internal expression and becomes manifest in the larger community of mankind. Maybe this is where we decide whether to stay silent as so many did in Nazi Germany, to lock our doors against the screams, to turn off the television when the reports of war get too unpleasant. This kind of evil doesn’t need us to become card-carrying members of the Nazi party or to search websites on how to become a suicide bomber, all it takes is silence; the quiet consent. Here we encounter Hannah Arendt’s “banality of evil”; a choice we encounter daily.
So, this is what I have squeezed out of Mr Butler, and since his premise was one of microcosmic application, perhaps it was more successful than I at first supposed. However, it is still a very unsatisfactory treatise on evil, but an interesting exercise nonetheless.
Now, excuse me while I go and check my bath, one can’t have beastly unrestrained evil flowing all over the floor, now can one??
© starofseshat 2008
I have read, heard and seen descriptions of the LHP that describe it as a path for material attainment, development of self, preservation of ego, it is rooted in achievements in this world, in not putting blind faith in an external deity but in revealing ourselves for the deities we are.
I have not yet met a rich LHP-er … and the insistence on material benefits, on the enforcement of Will and Ego in spite of others’ needs and wants all smacks to me of a little child who believes the world owes her or him, that if she cries the world (parent) will supply, and if they don’t she will make it happen by stamping her little feet. The fact is that we have all already gone through a deity phase where we believed we were god, where we believed the world rotated around us and that all others are passengers on our ride. Maybe this is what Jesus meant by us becoming like little children … we should recognise the innate godness within us. And yet we all know what it is like to live with a toddler, to struggle against their innate selfishness and insistence on pushing the boundaries of what those around them are willing to give. Some people never leave the toddler mind-set and they are neither easy to live with nor particularly likeable. So if in an LHP sense they are living their Will, should I applaud them and say they have obviously attained a higher degree of spiritual progression than others? Excuse me while I yack on the floor, I think you know my answer here.
For me the LHP is not just about shaping your mundane world as you will, it is about facing the internal boundaries and demons and freeing yourself internally. Getting stuck on the material gains and “da big bad evil wot is me” is such a consumerist approach to spirituality, one wonders if they have seen the film and bought the LHP T-shirt as well.
Now, I start to feel like a spiritual bisexual: where the RHP-ers look at me with suspicion for my LHP leanings, and the LHP-ers look at me with disapproval because I talk from a spiritual and self-development aspect that at times may resemble RHP. People don’t like messy boundaries. In our discussion months ago about the LHP/RHP we all pretty much agreed that ultimately we will all have aspects of both in us, but the point is perhaps to strive in the direction of one path, or not, as you will. People like labels and they like to feel they belong – even non-conformist, chaotic LHP-ers care or why bother walking round with such big labels attached to their chests? I have never been one for neatness in definitions, I am too aware of how messy, bloody and chaotic life really is. To me the wish to force a neat boundary and label on a thing, a person, a spirituality or direction is yet again a shout of fear from a person who cannot cope with the fluidity that is life.
To summarise: Know Yourself, expand gently or expand violently, lean left or lean right, count how many toys you have gathered in your playpen, or walk away from your pen and head for the horizon …
Yesterday’s post on revenge, love and indifference gathered a lot more interest than I thought, so I wanted to continue today on that theme.
On the left-hand path we work with the darker forces, the fallen goddesses and the demons. In my dedication to the Egyptian pantheon this is fairly easy as each god or goddess has a darker aspect, so (apart from beings like Apep/Apophis, etc.) I am dealing with harlequin beings where it is just as easy for me to touch on the dark as on the light.
We may call on the Light to guide us in our lives, to protect us and shower us with blessings (an over-simplification, but I’m trying to make a point here); so what do we call on the Dark for? Once again I have seen people get stuck in using the dark gods like some kind of boyish gang to wreak revenge on anyone who has ever slighted them. The question is, will the score ever be settled or will the gunslinger keep firing shots at the shadows? Perhaps the aim here, or rather the hope, is to achieve a level of internal justification and clarity, to release the past through “righting the balance” - an eye for an eye (except many LHP-ers scoff at the idea of balance, so again, I question the motivation for focusing on revenge). It’s almost as if once the decks are clear of all the dross that has hurt and betrayed them, THEN they will move onto the next stage. I am minded of Aleister Crowley’s comment of those brothers who did not achieve the leap over the void (the relinquishing of ego), that they were brothers of the left-hand path. Yes, we do not reliquish ego in the same way as RHP-ers; but I think the abyss is just as much of a risk and failure to LHP-ers and in that sense he was right. Is not the point to become mistress even of our own egos? So where is the mastery when we indulge in rolling around in the mud of egotistical revenge. As I said yesterday, revenge can get us well and truly stuck in a prolonged, eternal relationship with the person we hate. I would rather cut the bonds, be free and fly off to the stars. From that celestial position I look down at the earth and see a muddy battle field of flailing arms and fists; a Hieronymus Bosch scene of humans convinced they are free because they fight, but unaware of the mud that sucks at their feet.
So, that is one reason to call on the darker forces, to get your own back. But how disrespectful would it be to those gods and demons to just use them for that purpose (like using a car as an outdoor seating arrangement). This is where it becomes tricky because by starting to discuss the concrete specifics of why we might call on a darker force, I could betray my own motivations, and frankly, that’s nobody’s business but my own. So forgive me for flipping to a certain vagueness…
The LHP is about pushing your boundaries, pinging that internal censor that says run, and standing your ground in the face of the worst. Through my years of illness, I faced the concrete possibility of death three times. It was indeed my very own personal initiation, and Death became a reality to me not just a concept. It’s not that I have completely lost my fear of Death, I know Him and He knows me; we are already acquainted. That was a major boundary to break and one that has freed me to undertake an awful lot more in my pagan life. It takes energy to hate, it takes energy to fear. Our limited, human frames (though not the internal, eternal spirit) can only supply us with so much energy; once we release a fear we have an energy supply available to us that we didn’t have before. This can then become a driving force to move us onto the next stage of Becoming.
Now, I know that some of you who would put yourselves in the RHP camp would say, we do the same thing; we face our fears and grow, we Become, so what’s the difference? The difference is in the method and this is what gives the LHP its reputation for being dangerous. I have used the analogy before that the RHP may be about expanding boundaries, but it is like expanding a bowler hat, it is gentle, takes time and does not push the person … erm… or the hat… beyond its limits. In my brief time as a Catholic I was told, “God will never present you with a challenge you are not capable of mastering.” Jolly good. That’s the RHP. The LHP WILL present you with unmasterable challenges, the LHP will break you apart and crush you back to dust for you to reform yourself with spit and mud as in the First Days. This is a faster path, and one that is fraught with more possibilities for mental, physical and emotional breakdown. I’m not going to cite pathetic Hollywood images of the demon hord tearing the flesh from your bones, or possession or what-not. The danger as ever lies with your Self and in your Self; it will just FEEL like the demon hords are tearing at your flesh… ah, but what beautiful white bones lie beneath. And perhaps here lies the first boundary to ping for those intent on revenge; while we wreak revenge we are in control and that need for control screams of a fear to lose control. That fear is one of the biggest fetters we must learn to break; to learn to be strong when we are in control and when we have NO control.
I am laughing now because surely you must think that LHP-ers are a complete bunch of nutters, either childishly stuck in gunslinging fantasies of revenge, or laying themselves open to mental disturbance and demon buffets. There is more than just this, it’s up to you to read between the lines.
Taken from “Modern Luciferian” by Rev. Frederick Nagash
To the Luciferian nothing comes before the self and its development and progress into the new or “manifested self”. We constantly strive to improve our-self and our “Utopia” to live the only life we’ll have to the fullest …
Everything in your Utopia is a manifestation of your own will, for good or bad. If you let someone use or take advantage of you, don’t complain about it later, eliminate them like the parasite they are. Tell them you no longer will let them feed off of you and you don’t want them around you any longer, erase them from your existence. If you want more money get a better job, or higher education to be paid more, the weight of your own existence is in your hands. This total responsibility of the creation and maintenance of your Utopia is what frightens off most people, we’re not most people! …
Finally, the term Luciferian can never be given to one with the following attributes:
- Someone who speaks without action.
- Someone who blames others for their own faults.
- Someone who has no thirst of [sic] life or knowledge.
- Someone who cares little about them self [sic].
- Someone who is afraid or hesitant of total liberation.
- Someone who thinks Luciferianism is their way or no way. Luciferianism and Luciferic Thought should never be systemized [sic] or standardized to the point of alienation of individual thought.
- Someone who thinks that they’re “evil”. Evil and Good are creations of Christianity, not of individual thought.
- Someone who feels as though they need to talk, act or dress a certain way.
- Someone who feels the world treats them so horribly so in turn they adapt [sic] the I don’t care anything [sic] attitude “Apathy”.
Spelling and grammar mistakes are his and apart from his rather superficial comment that Evil and Good are creations of Christianity (maybe he should study pre-Christian philosophy and religious-cultural comparative studies), I agree with much of what he says; in particular his stance against having a victim mentality and bowing in apathy to a world we think it “just so unfair”. Luciferianism is a spirituality of adults not teenagers or children. We have to take responsibility for our own lives, for the people we surround ourselves with, for our financial, emotional and health issues. If we have abdicated this responsibility in any way by relying too heavily on others then we need to take our power back otherwise how can we hope to meet others as equals let alone as superiors?
Health is a major issue for me. I do everything I can to maintain enough of a balance to stay functioning and working. Throughout my illness, the days in bed, the days in pain, I continued to work and maintain my financial independence. Having grown up with debt, this is tremendously important to me. I have seen sick people rely so greatly on their loved ones that even if they became well they would be entrenched in NEEDING (emotionally, financially and mundanely) the support of others; in being ill they have abdicated ALL of their power. Nagash’s text also reminded me of a woman I know who was extremely unhappy in her life. She felt misunderstood, unloved and neglected by her husband. Over the years her asthma turned into emphysema which became so chronic she needed a lung transplant, which nearly killed her. I knew her before the emphysema and remember her sitting at her kitchen table crying. She said she felt like Life’s train had passed her by and she was standing on the platform watching as it rattled through the station without stopping for her. It was a very sad moment and incredibly frustrating for an outsider. I saw that the only person who could stop that train was her. She was waiting for her husband to listen to her, for him to treat her with more respect and love … and she waited, and waited. She was literally choking on the suppression of her own Will. Her illness meant that eventually he HAD to focus more attention on her, he HAD to give her more time. Passive aggression will out, and often the person acting the biggest victim has the most power over a situation. I personally can’t stand people who moan and whinge about a situation that 1. can’t be changed (so find a way to deal with it) or 2. they are the ones with the power to say yes or no to the situation, to actually do something about it, instead of waiting for other people or Fate to make their lives better. I can’t think of one person I know who hasn’t had shit happen to them in their lives: sexual abuse as children, rape, parental bullying, homelessness, loss of work, loss of loved ones, etc. etc. etc. But the way people respond to life varies greatly. Some assume the mantle of victim and wrap it so tightly around themselves you will never ever find skin. Others bluster action and do nothing. Others quietly act and forge their way through life. Others oscillate between all behaviours (if I am honest, that is probably me – but at least I am aware of this!).
So to turn Rev. Nagash’s attributes of a non-Luciferian into positive ‘writs’:
- Always follow your words with action
- Know your faults and root them out in your own heart
- Drink from the well-spring of life and knowledge
- Care about yourself (aim to care more than anyone else has ever cared for you)
- Be courageous and embrace total liberation
- Live Luciferianism as YOU see fit
- Don’t concern yourself with being evil or good – just BE
- Dress and act how you like (really, who cares?)
- Take responsibility for your life without leaning too heavily on others – shirk off the chains of apathy. The only way to be truly free of the world is to throw yourself into it.
I heard a man say this morning that the point of religious practice is to create a sense of perspective on the world. It takes us beyond the everyday mundane and puts our trials and pain into a context.
A Christian would say that the pain they suffer – the anger, fear, loneliness etc. – is a result of their sinful condition. They might also say that experiencing the pain brings them closer to the suffering of Christ on the cross, and hence to the salvation he brings them. They look for the light outside of themselves, and they head towards it.
A Luciferian would recognise anger, fear, loneliness and pain of all kinds as innate to the human condition. That’s life. C’est la vie. Things will always make us angry, people will always hurt us, no one can bridge the internal loneliness except us by finding the courage to allow certain people in. The Luciferian would work towards mastery of that inner darkness; reaching a place where we are not ruled by such passions, but where we truly control them to our Will. By pushing these internal boundaries, we become our own Source of Light. We become Lucifer, the Bringer of Light.
No one said this was an easy path. I myself am swayed daily by the emotions that others bring up in me (distress, worry, fear, anger, rejection). Until I gain mastery over my Self, and work through the internal dross, beat away at the outmoded habits and behaviours, I will continue to be ruled by others and reAct to their actions. It is a life’s journey working towards detaching myself from such knee-jerk reActions; working towards the day when I take back control, act from my Will instead of re-acting to others’ Wills. There is a romanticism about being ruled by our passions, and yet as Luciferians, we should not wished to be ruled by anything except our own cool Will. That does not negate the experience of passion, quite the opposite. It frees us to partake in a deeper passion, frees up energies that are squandered on people who don’t deserve it, so we can experience bliss with those who do.
No one said this was an easy path.
[A brief introduction to Lilith]
Lilith is a predominant demon and goddess figure in the LHP tradition, although she inhabits the darker corners of the RHP tradition as well.
Semitic mythology describes her as the first wife of Adam. She asserted her equality with him, whereas he tried to assert his dominance over her. This was famously expressed in an argument over who was to take the top position during sex. Once Lilith saw that discussion with Adam was hopeless, she flew into the air and fled. The Abrahamic god sent angels to call her back by force if necessary. She refused to return stating that she was created to afflict male babies up to 8 days old and female babies up to 12 days old with fatal disease. Some myths leave it at this with an open question as to why she wasn’t forced to return as god demanded. However, other myths have Lilith citing Torah, that a woman who has left her husband and been defiled may not return to her husband (one can almost see the smirk on her face as she quotes scripture to confound god’s own commands). The defiler in this instance was named The Great Demon who went on to be known as Samael. Indeed the pairing of Lilith and Samael was seen as a dark reflection of that other pairing Adam and Eve.
In this Semitic myth we see traces of the Mesopotamian and Assyrian Lilith (although she is found in other cultures too). Earliest reference show her as a storm demon associated with wind and air (illustrated by the Semitic Lilith flying into the air). And her role as bringer of disease and death, especially to women and children, is confirmed in all myths alluding to her.
She is also described as being sexually predatory. In my mind, there is a certain patriarchal morality clothing her nakedness in some myths: her sexual voraciousness is described in conjunction with her inability ‘to copulate normally’ (although exactly how she did copulate is left to our imaginations), to lactate or to bear children. I think the concept of a female deity who is sexually confident and powerful would have to have her feminine wings clipped in what is essentially patriarchal mythology by denying her any expression of full, ‘normal’ womanliness. On the other hand, her barrenness ties together conceptually with her role as bringer of plague and death. Alternatively, other traditions describe her great fecundity in birthing demons. Indeed to stop these demons from swamping the world, the Abrahamic god castrated Samael. This would have not stopped Lilith in her role as succubus visiting men at night with her lusty sexual appetite with the intention of getting herself pregnant. Men were encouraged to recite incantations to prevent the offspring from becoming demons. And one charming myth says that Lilith laughs whenever a pious Christian man has a wet dream (a woman with my sense of humour!).
Apart from being associated with storms, air, plague, death and prostitution, she is also linked to birds of prey (the Anzu bird, variously translated as eagle, vulture or owl), lions and serpents. She herself is sometimes depicted as a serpent, a lion-headed creature or a sphinx.
In Luciferianism, Lilith is considered the consort of Lucifer. The fruit of their union is the androgynous Baphomet. Lilith is one of the highest goddess forms, often shown as forming an infernal trinity with Samael and Cain.
Dante Gabriel Rossetti’s Poem “Lilith,” Later Published as “Body’s Beauty”(1868)
Of Adam’s first wife, Lilith, it is told
(The witch he loved before the gift of Eve,)
That, ere the snake’s, her sweet tongue could deceive,
And her enchanted hair was the first gold.
And still she sits, young while the earth is old,
And, subtly of herself contemplative,
Draws men to watch the bright web she can weave,
Till heart and body and life are in its hold.
The rose and poppy are her flower; for where
Is he not found, O Lilith, whom shed scent
And soft-shed kisses and soft sleep shall snare?
Lo! as that youth’s eyes burned at thine, so went
Thy spell through him, and left his straight neck bent
And round his heart one strangling golden hair. (Collected Works, 216).
Pagans and non-pagans are familiar with the symbol of the pentacle: the five-pointed star surrounded by a circle. Each point represents one of the elements – fire, water, earth, air and spirit or ether. I have always understood the pentacle to be both a symbol of balance and protection. The circle delineates the worlds and in ritual creates a sacred and safe place ‘between the worlds’ in which to work. One of my rituals of the elements involves creating the presence of each element through a candle flame (fire), incense (air), a bowl of water (water) and a rock or stone (earth). After calling the presence of each element, I myself take on the shape of the five-pointed star, arms out straight and legs spread; I then embody ether and unite all elements within me creating both internal balance and external balance.
So, bearing that in mind, wouldn’t inverting the pentacle be a direct attempt to subvert balance, to consciously call on chaos? Perhaps. If the upright pentacle represents the light of balance and harmony, the inverted pentacle could be said to represent the dark, chaotic aspects of creation (how would there be evolutionary ‘progress’ without the chaotic aberration that took the monkeys from the trees and pushed them to stand, farm, build cities, create high culture and organise mass destruction of its own species through war et al?). The fearful striving of white-light pagans to create a world of harmony, creativity and perfect love to me smacks of chasing the sun ever westwards trying to outpace the sunset. This is unnatural. The sun both rises and sets. In the beginning there was void and darkness and light issued through the darkness. Cut out the dark, and you may as well perform a full clitoridectomy of the soul. Instead of running ever westwards trying to outpace the shadows, try and find a place to sit and let the light and the dark wash over you in the natural rhythms of the universe. There is a natural cycle of both and attuning ourselves to these rhythms – knowing both the light and the dark – is the fully integrated path to knowledge. Wearing an inverted pentacle to me is a reminder of the dark in a world that denies the darker aspects and darker power of the soul.
An upright pentacle is representative of the mastery of spirit over matter: the single upward point being spirit. An inverted pentacle is then said to be representative of the mastery or primacy of matter over spirit. We live in a world heavily influenced by Plato’s notions of dualism and the prejudice that matter is less than spirit, and man’s path on earth is to strive ever closer to spirit and further away from matter; we poo-poo materialists and consumerists of whatever type of physical pleasure as being less than we of the higher, spiritual mind – we see beyond that, we are civilised and free from such needs, whereas they are caught in the mire of deadly sins that will hold them back from union with god. But can we really say we have conquered the dark, when we hide in the light and always avert our eyes from the moving shadows? You can turn away, but the shadow is still behind you – unknown, unexperienced and exercising its power over you (through fear) even from the other side of your protective circle…
This gnostic perspective of the emanation of spirit from god, and that the further away from god and spirit we are, the more entrenched we are in materialism, has been fully assumed by many major religions and to a great extent by paganism itself. Paganism certainly advocates a conceptual body-spirit unity and in fact paganism is known (amongst non-pagans in particular) for a profligacy and orgiastic freedom of physical enjoyment denied to Christians, for example. In fact, how many of us have tried to convince non-pagan friends that our ‘religion’ [sic] is not (just) about dancing naked and shagging an incarnation of Pan out in the local woods, only to lend them a pagan book full of naked initiation rites and Beltane celebrations skyclad? Doh! And yet, I still sense a tremendous split and that the primacy of spirit over matter is very much a ruling principle. Is it so inconceivable to think that spirit can be obtained through the material and the material through spirit? Should we always strive upwards and never down? Shouldn’t we aim to be masters of both realms?
An inverted pentacle reminds me in this world of light that the dark is still there both inside and outside of myself. I do not deny either the light or the dark, and I remember that the beginning of time was one of darkness before light. There was nothing, an absence of light, an absence even of that thing called dark … but Dark is the closest concept we have for connecting with the ineffable, infinite Nothingness from which Everything came. In the dark we are vulnerable, helpless, fearful and blind: and so we stand bare and raw before the Ultimate Source. In the light we feel secure, known and safe … as long as we keep our eyes on the light and don’t look behind at the dark; so in essence, a sole focus on the light is a cry of fear against the dark. It has greater power over you, than if you turned to face it, know it and be known. Only then can you truly attain unity with All and let both sunrise and sunset pass over you … fearlessly.
The terms Left-Hand Path and Right-Hand Path stem from the Tantric tradition and are concepts still in use today. There are three major schools of Tantra: Kaula, Mishra and Samaya. Kaula Tantra uses external practices and rituals, as opposed to the Samaya School which is a completely internal process. Kaula Tantra is divided into the Left-Hand Path (vamachara, or vama marga) and includes external rituals involving sexual practices, eating meat and the consumption of intoxicants; and the Right-Hand Path (dakshinachara) which uses a symbolic expression of these rituals and is characterised by ascetism and meditation. Both paths are viewed as equally valid paths to enlightenment. The LHP however is actually viewed as the faster but more dangerous route.
The terms first came into use in the West through the founder of the Theosophical Society, Helena Blavatsky (1831 – 1891). She referred to religions she thought of as good as of the RHP and those she thought of as bad (specifically those involving sexual rites) as of the LHP. The terms were taken up by other occultists such as Aleister Crowley.
Aleister Crowley used these terms to describe a stage of spiritual development which required the adept to shed any traces of ego and leap in full faith into the void. If the adept had not managed to abandon these layers of self, then the layers would ossify around him; ultimately he would disintegrate against his own will. The adept who did not abandon self was referred to as the “Brother of the Left-Hand Path”. As you can see, Crowley’s own assessment of the LHP was not exactly positive as it marked a failure in the adept’s path, and yet he is seen in the popular mind as being associated with Satanism, which proudly defines itself as an LHP. Of course, Crowley predated any of the popular Satanism à la Anton LaVey, which is where we see the practice of some LHP belief systems of inverting the symbols of the RHP – hence inverted crucifixes.
Below is a table briefly outlining some of the differences between the paths.
Belief that we can become divine in our own right
Belief in a deity/deities
Narcissism – altruism is just long-term selfishness and a form of self-deception.
Flexible morality that bends to the achievement of our own goals – all actions should aim to cultivate the self (but not necessarily the ego)
Belief in moral codes such as the Threefold Law, Mosaic Law, Karma etc. that stem from a higher power
Preservation of self and personal power
Ultimate goal is to merge with God consciousness/integration with deity and to lose self
Sexual rites, animal sacrifice, meat-eating, consumption of drugs and alcohol
Belief that the forces of the universe can be harnessed, and that an equal partnership is struck with deity figures to achieve your own goals
Belief that deity will provide; saviour belief; deity is a higher power not an equal
From this we can see that there is no set, defined moral code followed by LHP practitioners. Their aim is self-development and temporal, more materialistic and worldly aims; and yet I would doubt that practitioners who would align themselves with the RHP cannot see aspects of themselves in the LHP and vice versa. Some people use these terms to deliberately move away from the dichotomy of black and white magic which they see as too cut and dry. They consider these two paths to be yin and yang – necessary complements that create a balance. Like the yin/yang symbol there is perhaps a spot of LHP in RHP practitioners and a spot of RHP in LHP practitioners.
Personally, I cannot see how total preservation of self, self-indulgence and narcissism can lead to enlightenment, and I wonder if modern-day practitioners, for example, of LHP magic have enlightenment as their goal as posited by the original Tantric concept, or whether it has degenerated to a search for self-satisfaction. My ultimate aim IS to merge with deity, this is the purpose of my magic-work, to align myself ever closer with deity. But to survive in this world, I do think we need a healthy sense of self-preservation and self-motivation. My views mix the God will provide idea with the idea that we can harness the energies of the universe. In Egyptian mythology, heka (magic) was given to us as a tool from the gods so that we can help ourselves. In that sense, we are neither relying entirely on divine intervention, nor do we believe that we are the sole orchestrators of our magic work. I am a priestess to my deities. I serve them, but I am not servile.
It would be easy to give a knee-jerk response to the LHP and to vociferously align ourselves with the side of the “Good” RHP, but I think that would be too easy and a cop out of examining our own true motivations. Whatever we may wish to be, on reflection I think we may find that we are all a bit ambidextrous!
© starofseshat 2008