… a thought making crooked all that is straight.

Body

Chakras: Visuddha

Chakras are centres of energy which govern certain zones of the body; they convey energy between dimensions (or planes of existence) and are centres of subtle forces, the generation of prana (energy) and higher consciousness.

The Visuddha is located opposite the throat in the neck. The lotus is grey or silver (sometimes a smoky-purple) and has 16 petals. These petals contain seven musical notes, poison and nectar and seven “calls” for the purposes of exorcism, sacrifice, fire ceremonies, self-determination, blessings and exaltations. This suggests the beginning of priestly or occult power.

The chakra is associated with the conquest of the ethereal state of matter and is commonly equated with the expression of creative activity and inspiration, as well as the capacity to receive nurturing, specifically the contact with the inner unlimited source of “grace”.

Energising this chakra may involve devotional practices such as ritual, prayer, chanting,  sound vibration and creative expression.

The god of this chakra is Siva in half-male, half-female form (Adrhanariswara) sitting on a white elephant accompanied by the yellow-coloured goddess Sakini Sakti with four hands. He is master of diverse knowledge; she reigns in the lunar region.

Meditating on this chakra reportedly brings one to the threshold of great liberation.

Visuddha Chakra

Visuddha Chakra

See also

Chakras: Muladhara

Chakras: Svadhisthana

Chakras: Manipura

Chakras: Anahata

Sat Nam

Seshat

Information source: Energies of Transformation, A Guide to the Kundalini Process, by Bonnie Greenwell PhD.


Chakras: Anahata

Chakras are centres of energy which govern certain zones of the body; they convey energy between dimensions (or planes of existence) and are centres of subtle forces, the generation of prana (energy) and higher consciousness.

The Anahata is located between the two nipples, but sometimes slightly to the right of the sternum rather than directly over the heart.

It is associated with the conquest of the element of air and the sound of cosmic consciousness.

Many spiritual traditions identify Anahata as the primary chakra to be awakened in order to experience spiritual enlightenment: this is the place where upper and lower levels of consciousness energy merge, symbolised by two intersecting triangles. It also links the left and right sides of the body, Yin and Yang characteristics. These two interlinking forms create a cross which symbolically represents integration of these polarities.

Isha is the god of this chakra, seated on a black antelope or gazelle, a symbol of swiftness and air. Isha is endowed with complete yogic power, is omniscient  and omnipresent. He is white symbolising purity. He has three eyes, the third representing samadhi knowledge (right concentration). Meditation on his form banishes fear and strengthens concentration.

The lightning-coloured goddess Kakini Sakti, also with three eyes, is depicted in yellow holding a noose and a skull.  Concentration on her stabilises prana and removes all obstacles to Isha. When Kakini is red, it indicates that her power is being used to control pranic energy; when she is white, she is Isha-consciousness.

Anahata is the 12 petalled vermilion coloured lotus, representing: expectation, anxiety, endeavour, attachment, hypocrisy, infirmity, egoism, discretion, covetousness, fraudulence, indecision and regret. Meditation on this chakra releases attachment to all things the “heart” desires; by withdrawing the senses from worldly things. One is thus able to connect with the experience of bliss. Desires, attachments, expectations and emotions of the heart shut off the natural flow of bliss once it has awakened, and the emotional ups and downs which often accompany the experience of kundalini awakening may be related to the issues of this chakra.

This chakra has been associated with arthritis and respiratory problems as well as cardiovascular and hypertensive illnesses.

Balance in this chakra is manifested through the qualities of compassion, acceptance and unconditional love; imbalance is indicated by insensitivity, passivity and sorrow.

Anahata Chakra

Anahata Chakra

See also

Chakras: Muladhara

Chakras: Svadhisthana

Chakras: Manipura

Sat Nam

Seshat

Information source: Energies of Transformation, A Guide to the Kundalini Process, by Bonnie Greenwell PhD.


Maggots Part I: Know your maggots

I am just recovering from one of my sugar crashes. It hit me rather quickly following emails I was writing. I lay down to read Aghora Vol. I, thinking I was tired, and found myself spiralling into the awful in-between state of unconscious-but-conscious, incapable of doing anything except feeling the extreme cold in my body. When I enter such crashes (as I call them), my thoughts get stuck circulating around the last few things I was considering; like water draining down a plug, the thoughts turn high-speed in a vortex deeper into my subconscious. Most often I am caught in conversations with work colleagues, or about household concerns, but today I was stuck on something I had written and the last few words of Aghora that I had read.

I had written to a friend about how I am struggling with the concept that some people just do not have the capacity to understand and embrace certain esoteric knowledge and concepts. In a world that tries to ensure equality on all levels for everyone and where any difference is laden with sub-clauses of how the difference makes them equally valid, equally ‘good’, equally … well, equal, it is a difficult subject area to discuss without sounding like a fascist. As in my post Fill the void with sensual pleasure I compared certain people to rats, that the level of their being was firmly entrenched in survival and distraction: food, sex, food, sex, entertainment. Firstly my comparison must be understood against the fact that I have a very great love of rats. My own rat is my cherished friend, and I have already spoken about how I tend his shrine to Karni-Mata in his role as her kabbas. His being may focus on animal urges, but his value as a spiritual being is evident. Also, I call to mind another comparison I made (in a post I can’t find!) about this path we walk and that sometimes we walk parallel paths and have company; sometimes we shout to the people behind (encouragement, directions or a plain ole Hallooo) and at other times we look to those ahead of us and gain our support and focus from them. But there are others even further back on the path who would not hear us if we shouted, and people much further ahead of us who are not even aware of our existence. This is not a value judgement, but a description of the different passages that sparks from a fire take as they ascend into the sky to join with the stars. Some extinguish as soon as they separate from the fire, othes make a valiant effort but are lost in the dark, while others take the solo flight holding the upper lights firmly in their sight.

And then my spiralling thoughts caught the energy of why I get so frustrated when I brush up against another’s fantasy … This is not because I am a Creature of Truth, somehow less susceptible to weaving a more palatable chimera around the unpalatable fact of my weaknesses that I face each day. This is personal to me: I have been the victim of certain people’s recreated ‘truths’, a mere player in their fictional story and as such I have a knee-jerk reaction to anything that exaggerates or belittles the way things really are. I have seen people recreate the past in a way that makes it bearable for them (thus denying admission of their role in their own and other people’s downfall – a bucking of responsibility, sugar-coating and icing over a mouldy, rotten, maggot-ridden cake); and I have seen people just plain lie to make themselves out to be more important, more connected, more more more … because they feel less less less. I understand the motivation. I have a certain compassion. But my own experience as a victim of others’ chimeras makes me hate untruth with a passion … imagine someone painting a chameleon neon-yellow, smothering its own natural ability to adapt and change colour because neon-yellow suits their tastes, desires and projected wants … I have washed off most of the paint, but I still get palpitations when I come too close to a paint pot …

So I understand the cause and the effect, and I know that in my practice there are certain chakra meditations that would be beneficial to me, to soften the jumped-up, shout-about-it, get-my-knickers-in-a-twist reaction that I have to seeing sugar-coated maggot cake. Sometimes blogging doesn’t help as I have an outlet and an audience for such vitriol. And here, in my sugar-addled state of mind I decided, Right, I must stop blogging then. But that’s just running away; and I don’t do that. This aspect of me is both a weakness (leading me to judge others too harshly and too quickly) and a strength, because it generates an intense passion and enthusiasm – I CARE about the truth. I see and understand the fear and panic that makes a person reach for more icing when they see yet another maggot wriggling through to the surface. And don’t think for a minute that I don’t have my own colony of maggots, I do, but I wear them honestly about my neck and in my hair. Occasionally they get in my eyes and I see wrong; in my ears and I hear wrong; in my mouth and I speak wrong. But I try, try, try to be aware of every goddamn maggot on me, to know them by name, as it were …

This is a weekend of uncovering for me. Yesterday as I mentioned in a previous post, I was told very nice but very challenging things about myself. This chipped a hole in my own self-perception. Later that evening I was looking through some old photos and I came across a card from a friend. The words she had written (maybe 4 years ago … perhaps longer) drove a wedge into the hole and split me apart releasing a dam of grief, recognition and understanding.

It’s exhausting at times continually brushing the maggots out of my face, seeing when an egg-sack births yet another maggot for me to name and acquaint myself with. But I would rather this than fake it. We are living corpses. The fact of our death is inevitable … more inevitable than our birth ever was. Eat or be eaten? Allow the maggots to consume you or be consumed? Isn’t there a third option? Know your maggots by name and maybe they will whisper it to you…

©StarofSeshat 2009


Chakras: Manipura

Chakras are centres of energy which govern certain zones of the body; they convey energy between dimensions (or planes of existence) and are centres of subtle forces, the generation of prana (energy) and higher consciousness.

The Manipura is located above the Svadhisthana opposite the navel.

This chakra is associated with Rudra, a god who represents the destructive principle of the universe (the world of mind). He grants favours and generates fear. The goddess associated with Manipura is Lakini Sakti. She is clothed in yellow and is described as loving the flesh of animals, having a breast covered with blood and fat dripping from her mouth.

The animal symbol is the ram, a sacrificial animal, implying the need to sacrifice passions and other strong emotions. It controls the element of heat and governs the digestive system. It rules the abdominal organs, especially the functioning of stomach, liver and large intestine. It is related to the nervous system above the lumbar region. Meditating on this chakra, in particular on the colour red within it, can help cure abdominal disease.

This chakra is the ten petalled lotus representing: shame, treachery, jealousy, desire, drowsiness, despondency, worldliness, delusion, aversion and fear. Concentration on this chakra engenders a sense of stability and centredness in the being, where the above qualities are acknowledged, mastered and transcended.

Manipura chakra - Lakini

Manipura chakra - Lakini

See also

Chakras: Muladhara

Chakras: Svadhisthana

Sat Nam

Seshat

Information source: Energies of Transformation, A Guide to the Kundalini Process, by Bonnie Greenwell PhD.


David Beth: interview summary

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.

On myth:

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.

©StarofSeshat 2009

Useful links:

David Beth

Occult of Personality

Link to Voudon Gnosis, by David Beth available from Scarlet Imprint

Kosmic Gnosis Homepage

Fraternitas Borealis

Ecclesia Gnostic Aeterna

Ordo Templi Orientis Antiqua & La Couleuvre Noire

Review by Freya Aswynn of Voudon Gnosis


Chakras: Svadhisthana

Chakras are centres of energy which govern certain zones of the body; they convey energy between dimensions (or planes of existence) and are centres of subtle forces, the generation of prana (energy) and higher consciousness.

The Svadhistana is located above the Muladhara, at the base of the genital organ or in the centre of the lumbar region.

This chakra is associated with water, symbolised by a half moon and the god Vishnu, sustaining principle of the universe. It is usually red, sometimes white.

It is governed by the goddess Rakini Shakti (or Sakti); she is dark blue, with three red eyes, a bleeding nostril and four arms. She holds a trident, lotus, drum and chisel.

The animal symbol of Svadhistana is a green sea-monster, similar to a crocodile, representing dominion over the sea and hence the unconscious.

It has six petals representing the mental conditions of: neglect, insensitivity, credulity, suspicion, destructiveness and cruelty, as well as frustration, attachment and anxiety. Physically it governs the large intestines, rectum, kidney, bladder, sexual organ and testes. Imbalance in this chakra can be the cause of sexual problems, diabetes, kidney and bladder problems.

Meditation on this chakra will bring mastery of the elements, and relieve a person of egotistic feelings, petty impulses and desires. It helps to develop the qualities of equanimity and placidity of mind, as well as self-confidence and well-being.

Svadhisthana chakra - Rakini

Svadhisthana chakra - Rakini

See also Chakras: Muladhara

Sat Nam

Seshat

Information source: Energies of Transformation, A Guide to the Kundalini Process, by Bonnie Greenwell PhD.


Chakras: Muladhara

Chakras are centres of energy which govern certain zones of the body; they convey energy between dimensions (or planes of existence) and are centres of subtle forces, the generation of prana (energy) and higher consciousness.

The Muladhara is located at the bottom of the backbone between the anus and the testicles or cervix. It is identified with the four-petalled lotus, representing: supreme happiness, innate bliss, the bliss of union and the bliss of bravery, strength or power. It is said to reflect the crown chakra which is why it also conveys an element of bliss.

The Muladhara is associated with Brahman, the creative principle of the universe. It holds the body in its physical form and hence in creation. It is the foundation and support of the chakra system. When functioning correctly, it is associated with security and self-preservation, the element of earth, the colours of orange-red and the sense of smell.

It is symbolised by an elephant with a black stripe around its neck, representing the earthly qualities of strength, firmness, balance and support. Its mandala symbol is a yellow square contained within a circle, and within the square is a blood red triangle expressing sexual excitement.

The Muladhara influences  the rectum, kidneys, accumulation of sperm and the sexual organs, as well as bones, skin, flesh, nerves and hair.

Anger, lust and greed are controlled by meditating on the Muladhara. Grief and depression are signs of this chakra’s imbalance. Meditation on Muladhara also controls attachment to luxury, deception, pride, envy, selfishness. Release of energy in this chakra is often explosive and can lead to feelings of irritability, psychological instability, erratic sleeping patterns, or extreme passion, being overly talkative and easily enraged.

The goddess of this chakra is Dakini Shakti (or Sakti) – the energy of creation. And the kundalini energy is said to lie coiled three times around Muladhara.

dakiniDakini Shakti

See also: Chakras: Svadhisthana

Sat Nam

Seshat

Information source: Energies of Transformation, A Guide to the Kundalini Process, by Bonnie Greenwell PhD.


Introduction to Kundalini Yoga

Yoga is essentially an Indian tradition that can be traced back to the third millennium BCE. Tantrism is a religious and philosophical movement that came about from the fourth century BCE. Tantrism differed from other Hindu and Buddhist teachings in that it represented an anti-ascetic countercurrent to the mainstream. It rejected the caste system and reassessed established values. Tantrism is a celebration of the body which is viewed as the microcosm of the universe. According to Eliade (Yoga, Immortality and Freedom) “for the first time in the spiritual history of Aryan India, the Great Goddess acquires a predominant position … We also recognize a sort of religious rediscovery of the mystery of woman.” Tantrism insists on the holiness and purity of all things, so the “five forbidden things” of Indian philosophy were integral to tantric rites: wine, meat, fish, parched grain and sexual intercourse. In so-called “right-handed” schools these are used symbolically in rituals; in the “left-handed” schools they are used literally. Naturally the West with its prurient attitude to sex has leapt astride this idea and imagines sexual acrobatics and pornographic orgies. In spite of Tantra gaining interest in the 1960s on the wave of sexual liberation, it is not used for the liberation of sexuality per se, but for liberation from the cycle of rebirth.
Tantric yoga, also know as Kundalini yoga, presented something new to the West: a technique for the development of higher consciousness. According to tantric philosophy, the body is made up of a series of chakras linked by channels. This is meant less as a literal description of the physical body, than as an idealisation of the subtle body to guide the yogin’s contemplation. In conformity with the tantric idea that the body is the microcosm of the universe, physical aspects such as the sun, moon, mountains were connected with the chakras, which then were to represent these subtle elements. Deities reside within the body and the spiritual student must connect with this deity within. The Kundalini power itself is represented in the form of a serpent coiled around the spine. Kundalini is the primordial energy or Shakti. The aim is to awaken Kundalini through ritual practices and enable her ascent through the chakra system. Blissful union follows the ascent and far-reaching transformation of the personality.

Bibliography:
The Psychology of Kundalini Yoga, Notes of the Seminar Given in 1932 by C.G. Jung, Edited by Sonu Shamdasani.
© starofseshat 2008


The demonic in me

In Arthur Versluis’ The Philosophy of Magic he writes:

 

“There is one aspect of invocation that must be reiterated: the difference between expulsion of the demonic and invocation of the daimonic… the invocation of devic or celestial influences implies the expulsion of the lower, bestial or demonic creatures which ordinarily inhabit the mind of man – the demons of desire and hatred… Each time we manifest desire or aversion, we are bringing to life, signing a pact with, one of the demons of ego.

The reason the true magus – in the vernacular – ‘consorts with demons’ is to expulse those inner forms of ego. Every instant, every day that one lives without having expulsed those demons is a day lived in a tacit pact with them…For these reasons, the popular image of the magician as one who ‘consorts with demons’ is at once ironic … and accurate…”

This passage struck a chord with me, not least because it was a topic I was discussing with a friend not too long ago. He said that anything in your life which controls you instead of you controlling it, is demonic and calls for some kind of exorcism. That in itself resonated as I feel that I am undergoing an exorcism of my past at the moment which is freeing me physically and mentally. I know a couple of people who have confided in me that they are scared of their own alcohol intake that it is potentially problematic and yet they do nothing to change the situation – this could be classed (according to the above definition) as a form of demonic possession. Compulsive eating is demonic as the sufferer of this condition is most definitely under the control of the disorder, not the other way around. The uniting thread seems to be compulsion, a forcing of our will away from the middle path, often away from what we know is good for us: a compulsion to self-harm through excessive food, excessive alcohol, dangerous relationships or >insert your chosen ‘sin’ here<. Although I know that some people may get their knickers in a twist about me suggesting even indirectly that their ‘weaknesses’ are demonic and they are in need of an exorcism, I hope that they can overcome the knee-jerk response (which may indeed be the inner demon recoiling at being uncovered!) and consider the concept. I find the idea of almost personalizing the compulsions within very interesting. We can often recognise the compulsion, the end-product as it were, but not know the origins which is why we throw ourselves into therapy or compulsive repetition of our errors – so easily one demon can become legion within us if we don’t deal with the original intruder; after all, once demon number one has settled into the comfort of an entrenched ego, why wouldn’t he send out a general invite to his mates?
Yes, I am being flippant, but the concept still holds and it is helping me compartmentalise a mess of feelings inside me. So once the demon is identified, the question is, what to do? I think that is a personal decision, and I would not give a generalised answer to that when someone may take it as law and run with the idea right over a cliff (metaphorically speaking … although isn’t that what Jesus did with the devil whose name was ‘Legion’?). I am still pondering the nature of my demons, and bizarrely the thought of them doesn’t scare me. Colin Wilson wrote a fantastically interesting novel called The Mind Parasites – creatures that have colonised the minds of all men [sic] and who control the fate of mankind by remaining hidden in the depths of the unconscious. After reading that book you never look at the dark, quiet corners of your own mind in the same way again! But where as these parasites frightened me, the concept of the demonic doesn’t. I am keen to know them, because once known, once I have their name, I will be able to oust them from my being and I find that a very positive thought; just as once I admitted that my illness was psychosomatic, rather than clasping a sweaty hand to my forehead and curling up in victim mode at the wasted years and torments of my own mind (!) I felt hugely rejuvenated and empowered. Real chronic physical ailments are sometimes manageable but never curable. By admitting the potential psychosomatic origins of my illness, I have unleashed a flood of energy and uncovered some dark corners with the light optimism: if it is in my mind, then I can conquer it and be well. If the compulsions are demonic, I can know them and expel them. Of this I have no doubt.

The other aspect to this concept is that ego and habit energy is the resting place and breeding ground for such demonic energies. So logically, a two-pronged attack both on ‘knowing your demons’ and on breaking down ego and habit energy would be the most successful. I feel that the last month when I was riding on an artificial high (as genuine as it felt at the time, it was un-real), I was actually surfacing the wave of my ego. It felt good, it felt great, if felt compulsively, addictively wonderful – like too much chocolate, too much coffee, too much sex. And ultimately it was ‘too much’ of everything, it took me away from the middle path and I lost myself in ‘feeling’. I brought a lot back from the journey – there are things I learned – but it showed me once again how deceptive the path of ego can be. We think we are being true to ourselves, when actually we are living a fantasy.

So there are a few essentials for me that come from the concept of the demonic: as Dion Fortune indicates in her book Psychic Self-Defence, the greatest protection is being very grounded in this life, being grounded enough to give a belly laugh at a good film. I am finding my Kundalini yoga supremely grounding; it is what broke the cycle of flying high-higher-highest and brought me gently back to earth. I am now incorporating a minimum of two meditation sessions a day, where I can tune back into myself and check how far I have strayed off the Beauty Path. And this new moon I shall be beginning some ritual work to face my demons. I have Sobek to my left and Anubis to my right, and I am more than ready to stare into the mouth of Apophis. May Osiris bless me and my path. It’s time to know the demons, and really know my Self.

© starofseshat 2008