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Tantra Magick
In this book you will find the first three sets of instructions for
the Tantrik group AMOOKOS (the Arcane and Magickal
Order of the Knights of Shambhala).
For the first time, we reveal publicly the methods, rites and
philosophy pursued by an inner group of initiates within the
Order.
This book shows how the esoteric strands of east and west
are fused together into a practical system which has as its
purpose the unveiling of the spiritual potential latent in every
individual. We take as starting point the assumption that
within each and every human is a divine spark or spirit. These
exercises are a means by which this spirit may be released
from the bonds of ignorance and can shine free.
Cover ritual photograph by Michael R. Goss

Tantra Magick
Tantra Magick (c) AMOOKOS and Mandrake

Contents

COPYRIGHT © 1992 in India. Burma, Pakistan and Shri Lanka
by D. B. Taraporevala Sons & Co. Pvt. Ltd. by arrangement
with Mandrake.

Introduction

All rights reserved. No part of this publication may be
reproduced or transmitted in any form or by any means,
electronic or mechanical, including photocopy, recording, or
any other information storage and retrieval system, without
permission in writing from the publisher.
Special Consultant: Shri Lokanath Maharaj

The Guru (7) The meaning of AMOOKOS (9)
The AMOOKOS Charter (13).

Chapter One: The 1st degree: Apprentice
Symbolism of the Grade (15) Working the Grade (17) The Daily Rite (21)
Study Topics (23) Symbolism of the Opening Rite (23) Astrology (26)
Perception (27) Skrying (28) Shambhala (28) The Left Hand Path (29) The
Siddhis(31)

Chapter Two: The 2nd degree: Esquire or
Handmaiden
Symbolism of the Grade (37) Working the Grade (39) The Body Yantra
(39) Sun-Moon-Fire Meditation (42) Ayurveda (42) Rite of Body Yantra
(44) Amulet of the Great Goddess of Time (52) Mnemonics (52) The
Kleshas (54) Academy of Symbolism (56) Academy of Five Senses (57)
Maya (59) The Daily Rite (58) The word Natha

Chapter Three: The 3rd degree: Craftsman or
Craftswoman
Symbolism of the Grade (63) The Rite of the Maha Zonule (65) Magick
of the Five Elements (66) The Four twilights (70) Time Breath Science
(71) Mantra (72) Yoginis of the Body Yantra (75) Paramashvari (78) Inner
Magick of the Body Yantra (78) The Shri Yantra (79) Smashing the Five
Kleshas (83) Astrological Theatre (84) Protection rite of Dattatreya (90)
Ganesha (91) Dream Power (95) Siddhis: An Inner View (97) Time Lore
(100) The Kaula Upanishad
PRINTED IN INDIA
Printed by Russi J. Taraporevala at Electrographic Industries, Division of
D. B. Taraporevala Sons & Co. Private Ltd., Apte Industrial Estate. Worli,
Bombay 400 018. and published by him for D. B. Taraporevala Sons &
Co. Private Ltd., 210 Dr. Dadabhai Naoroji Rd., Bombay 400 001

Appendices
List of Symbols (115) Glossary of Terms (117) Index (122)

Tantra Magick

Introduction

• Introduction
The Guru
His Holiness Shri Gurudeva Mahendranath (Dadaji) was born in London
in April 1911. From his early youth he had a deep interest in the occult
and spiritual patterns of the world. In his early twenties he chanced to
meet the infamous Aleister Crowley, Whose hyperbole stirred and
outraged Fleet Street in the twenties and thirties.
Crowley's advice to the young seeker was simple - go to the East
to learn more of the occult and wisdom patterns which had flourished
there from pre-Christian times. However, the Spanish Civil War - in
which Dadaji fought against the Fascists as a member of the International Brigade - and the second world War intervened.
It was 1949 before Dadaji left the shores of Britain to arrive,
penniless, in Bombay. There he was introduced by a mutual acquaintance to a sadhu of the Adinath cult. The Naths were at one time very
numerous and influential in India; there are nine subsects, one of which
is the Adinath cult. 'Nath', is Sanskrit for 'Lord' and is an epithet of
Shiva, the Lord of Yoga. Initiates have names ending in 'nath'.
One of the Nath initiates - Goraknath - devised or reintroduced
Hatha Yoga in the 1lth Century. The Nath cult was also responsible for
such works as the Hatha Yoga Pradipika and the Shiva and Goraksha
Samhitas.

The sadhu introduced to Dadaji was the last remaining Adinath
Yogi in all India, and was also the Adiguru or holder of the sacred line
of tradition. Unlike some of the other sects of Naths the Adinath's chief
interest was the Yoga of liberation from the restraining conditions of life,
and to become free from the Wheel of Samsara or death and rebirth.
Dadaji was initiated as a sannyasi by Adiguru Lokanatha, so becoming
the first Englishman to become a sadhu.
A sadhu may make only three demands: for shelter - the shade of
a tree; for clothing - rags. For food - leftover scraps. These conditions in
former times helped the seeker after wisdom to realise the transitory
and ultimately worthless nature of attachment.
In this the sadhus emulate the Guru figure of all India, Lord
Dattatreya. Datta is the legendary founder and guardian spirit of many
if not most of the Nath subsects. He represents a human being who has
swung free of the three gunas or threads of Hindu philosophy from
which the whole fabric of the Cosmos is said to be sewn. For this reason
he is often pictured as a naked man with three heads and six arms to
represent the Hindu Trinity of gods, Brahma, Vishnu and Shiva.

Tantra Magick
For the next thirty years Dadaji wandered South East Asia as a
penniless sannyasi. His travels took him to Bhutan, where he was
initiated into the Kargyupta Sect of Tibetan Lamaism. He also travelled
to Malaysia where he became a Taoist priest and studied the I Ching,
and to Ceylon, where he was for a time a 'Bhikku of Theravada Buddhism.
It may perhaps seem strange that a sannyasi of a Hindu tradition
could also become a lama, a bhikku and a priest, but as many of the
Eastern traditions recognize only sincerity in an aspirant for wisdom
and knowledge there is no essential contradiction in a person having
more than one guru or guide or seeking wherever an individual quest
may lead.
During Dadaji's Indian wanderings, he met and was initiated by
the last surviving Guru of the Uttara Kaulas of Northern Tantriks. He
also became an initiate of the Naked Sahajiya cult of Benares.

Introduction

AMOOKOS - The Arcane and Magickal
Order of the Knights of Shambhala
In this book you will find the first three sets of instructions for the group
AMOOKOS (the Arcane and Magickal Order of the Knights of Shambhala).
For the first time, we publicly reveal the methods, rites and
philosophy pursued by an inner group of initiates within the Natha
Community.
This book shows how the esoteric strands of east and west arefused together into a practical system which had as its purpose the
unveiling of the spiritual potential latent in every individual. Initiates of
AMOOKOS take as their starting point the assumption that within each
and every human is a divine spark, the Alpha Ovule, or spirit, which
simply had to be freed from the bonds or fetters of ignorance or
conditioning to shine free.
As a presentation of practical methods for working towards selfknowledge, wisdom, and understanding, many may find the exercises
in the different grade papers indispensable. Much of the material will
not be found in any other tradition or teaching. Its rendering of the
basics and essentials of tantrik practice in simple language is also new.
AMOOKOS was started at the behest of HH Shri Gurudeva
Mahendranath. Wishing to transmit his own experience and the Nath
transmission, in 1978 Mahendranath passed the parampara or line of
transmission to a youthful 'seeker after truth'. At this point, the Adinath
Sampradaya was transformed into an international group (See Charter
below). Soon after, instructions were received to start a nine-grade
group within the Naths, and AMOOKOS was the result.
Dadaji collaborated with the compilers of this material at every
step, and approved their contents:
'the morning post arrived and another shake up w i t h the grade raw
material. Astounding - will take some days to get through it step
by step.'14 March 1983.
'I have been wandering again through AMOOKOS grade 1 and 2
material. It is stupendous, nectar of the wise. You have certainly
produced a miracle explosion in the occult world.' 24 March 1983.
"The grade 3 papers are hyper-dimensional and this alone is a
masterpiece of collated wisdom and expression.' 16 November
1983.

more independent nature. Zonule holders have autonomy in the running of their own encampment. AMOOKOS wanted to encourage independence for people, and so avoid the problems of egotism, factionalism, and 'grade congestion' — problems which have plagued many
Western groups.
The Inner Temple was for people who wish to pursue their own
spiritual path, and who need no props, guidance or instruction from
others.
Membership is open to any sincere person of 18 years or more.
There are no financial obligations. There was an obligation not to communicate grade material to non-initiates. Members are free to leave
AMOOKOS at any time, and for any reason, or, if they choose, to
suspend their work for resumption at a later date.
Many will wish to know the reason why these instructions are now
being made more generally available. The major and important reason
is that as the world approaches the millenium, members of the Natha
Community feel that all should be able to take advantage of the exercises
and wisdom contained in these papers. At the same time, the corruption, back-biting and factionalism of different esoteric groups is a
scandal to those who seek a spiritual path. Individual zonule holders
throughout the world are continuing their work of guidance, experimentation and study.
The international Nath Community wishes to make available its
methods and philosophy to all. The time for secret hole-in-the-wall
groups is over.

Charter of AMOOKOS
Be it known that on this New Year Day, January the First,
Nineteen Hundred and Seventy-Eight, this decision, being my
true Will and Wish has been put into immediate operation.
Therefore I, Shri Gurudeva Dadaji Mahendranath, the only
surviving Supreme Guru of the Adi Natha Sampradaya - the Cult
and Organization of the First and Supreme Sacred Lords of the
Spiritual Cosmos; King of Shambhala and Grand Lord of its
Knights; Keeper of the First Book of the Nine Secret Chiefs, Merlin
of Cockaigne and Light of the Silver Star; do hereby ordain by that
Supreme Authority which rests with me, that the Adi-Nath
Sampradaya shall from henceforth become an International and
Cosmopolitan Order of all Worthy People, students and householders above the age of eighteen years, who may occupy a normal
life and pursuit of livelihood; provided always that they accept the
three basic aims and objects of the Nathas - to wit - real Peace, Real
Freedom and Real Happiness. Therefore from the Naked Guru to
Naked Sishya, the Transmission and Initiation shall begiven to all
Noble Masters, Magicians, Alchemists, Masons, Rosicrucians,
Astrologers and Occultists of stable nature who will bond themselves into one Grand Concord of Cosmic People and Work,
Experiment and Teach for the weal and welfare of all mankind. This
new promulgation does not prevent or discourage those whom as
Nathas wish to become Hermits, Sannyasins, Anchorites or Recluses if they wish to do so. To finalize this decision of a greater and
more expansive Order, the Initiation and Parampara (line of Nath
succession) has now been passed on by me to Shri Lokanath
Maharaj, Lord of Cockaigne and Prince of Babalon that He may
continue the line of succession and pass it on to all other worthy
people. This is our law, the Rhythm of the Cosmos by which the
Wise must live.

Chapter One: The Apprentice
(AMOOKOS Grade Paper 1)
Introduction
To start work in AMOOKOS you will first have to assemble those things
required to work the grade. It will be necessary for you to resolve to
actually do the work - our path is a practical one, and the higher realms
cannot be introduced all at once.
The papers of the first degree are designed to be useful for both
beginners and people who have had some experience of the esoteric.
The work included is designed to give members a foundation for the
more demanding work which follows.
You should take your time with the grade and not be in too much
of a hurry. Read the chapter through once to familiarise yourself with its
contents. Assemble whatever is necessary.
Make daily efforts with perception (page 27) and the Daily Rite
(pages 21 to 22).
Make weekly experiments in your laboratory Zonule with skrying
(page 28). At your leisure, familiarise yourself with the system of
mnemonics, and with the symbolism on page 23 if it is unfamiliar to you.
Study and reflect on the rest of your material at your Will.

Symbolism of the Grade
Symbol:
Measuring stick. We can see three aspects to this: the Measure, the
Measurer and the Measured. An object, that which may be measured,
may only be known by the measurer (subject) through an instrument or
measuring-stick. One of our first tasks is to make a valid instrument by
which the whole Cosmos may be measured.
This ruler is divided into 5 sections. More will be learnt of this in the
Academy of the 5 senses, while working the second grade.
Colour:
Emerald Green. You may use cloth of this colour to sit on when
meditating in the place of the Dragon-Seat, in the Umbra Zonule.
Gem:
Green stone, such as an emerald. This may be incorporated into a ring
or other jewellery for use in a Lodge.

The Apprentice
Work:
implies the assembly by you of all the elements and artefacts required to
work this grade.
Necklace:
Simple bead
Number of units:
3
Zonule name:
Assembly
Animal:
Cat
Place of meeting:
Rooms
The Sage Kings have ordained
All members should understand:
The secrets of our life are found in the oracle and the divine has
inscribed them on the skin of the tiger; but the lines are very
coarse.
The secrets of the lord of light are seen in the cosmos and on
leaves, the bark of trees, in strong vines and leather thongs. They
are recorded most delicately on the skin of the noble Panther.
The mysteries of the masters are seen on high mountains and
recorded on rocks and stones, and in flames of fire, and in
winding rivers.
The patterns for churls are found in the forests and recorded on
leaves, the bark of trees, in strong vines and leather thongs.
The Sage Kings have given that the secrets of humankind will be
found in the inner nature, and revealed on the placid lake of
tranquility.
There is a power of light and a power of darkness, and we must
learn to discriminate; never become enmeshed in evil hopes or
dark aims.
If you see life in tiny pieces, the world in sections, and think
only in minute particles and divisions, then report to the High
Executioner.

Working The Grade
The Diary
From the very beginning, keep a record of your experiments and work.
In it you should write the date, the practice, and any impressions,
memories or feelings that may arise. Strive to write accurately and
freely, and keep the diary up to date.
Its cover and its interior may be adorned with any symbols,
patterns of colours that you feel express your aspirations. No-one in the
order will ask to see your diary, although you are free to discuss it with
your co-members if you desire. The size of the book is entirely up to you,
although from practical experience we advise it be no smaller than A5,
with a hard cover.

Umbra Zonule
The work of members of AMOOKOS takes place in the Umbra Zonule
(literally: twilight circle). This is the place where magickal energy is
raised, directed or absorbed. All individual and group work takes place
in this area. Trace a circle about yourself. You may use chalk, or colcolored powders, or the circle may
also be visualised or traced with
the point of a wand. The centre of
the zonule is called the DragonSeat.
You should assemble the following in order to represent the
five elements:
Aether:
The Will of the Magician [a red
pentagram]
Air:
An incense stick is its symbol
Fire:
A brazier, candle, or oil lamp
Water:
Water in a bowl
Earth:
Foodstuff
These should be placed in
the appropriate quarters as shown
in the diagram.

The place of Aether is the
Dragon-Seat. Prepare the Zonule
daily, and spend a period of time
in meditation. Have your diary
near you - in it you may record
any impressions you have. Do
not be hasty. Relax, assume a
comfortable position. If the
temperature permits it is better
to be naked, but your own preference is the best guide.
The best times for work in
the UZ are twilight times - dawn
and dusk. However, any time is
good; in this matter there are no
fixed and hard rules. We include
on page 21 a ritual which you
should perform each day.

and a red pentagram. The first four should be placed in the quarters, the
last directly in front of you.
Face the east, and dispense with any negative energies by snapping the fingers of the right hand or making some other sharp noise such as the Vajra Mantra PHAT. Do the same in the order East, South,
West, North, South-East, South-West, North-West, North-East, Above
and Below.
Facing East, and being seated, say:
I salute the line of innumerable Naths
And cast the Circle of Dragon Glow
May my Zonule be intact
And the peace of Om Shiva Shakti dwell herein.

Clap the hands together, three times, loudly. Place the hands upon
the respective parts of the body, saying:
I salute Shiva Shakti in my heart
I salute Shiva Shakti on the crown of my head
I salute Shiva Shakti on the top of my forehead
I salute Shiva Shakti in my armor
I salute Shiva Shakti in my three eyes
I salute Shiva Shakti in my yoni/linga

Take three deep breaths. At the end of each breath, say:

Initiation
Before proceeding to work with these papers, it is essential that you are
initiated. If there is no local AMOOKOS group (Zonule) then you
should do this at a time prearranged time with your magickal Guide.
In this rite you must be naked. Beforehand you should have had
a shower or bath. Do not wear any jewellery on this occasion. You will
need to assemble your equipment to represent the elements and in
addition, you will need ash in order to consecrate your body with the
marks of the Tantrik. In order to close the Zonule you will also need a
container of some sort in which you can light a small fire.

Opening
You should open a Zonule in the following manner: Make a circle of any
suitable size and by any suitable means. Whether within a dwelling or
beneath the sky, you should be naked and apart from the initiation you
may wear ornaments and jewellery if desired.
Mark four points around the circumference of the circle to indicate
the major directions. The centre is the Dragon Seat.
Also present within the circle should be flame, incense, fruit, water

Om, Peace-Freedom-Happiness to all the Members of Amookos
Om, I salute the Triple Natured Goddess
Om, I salute the Lord of Awareness

Now visualise the four guardians of the directions:
Still facing East, bow, and visualise the form of a naked young
goddess, with skin the colour of beaten gold, in sexual union with a man.
Turning to the South, bow, and visualise the form of a naked
young goddess, red in colour, with flaming eyes, who sits astride a
scarlet lion.
Turning to the West, bow, and visualise the form of a naked young
goddess, blue in colour, glistening with moisture, with beautiful large
eyes, who bestraddles a noble eagle.
Turning to the North, bow, visualising a naked young goddess
with a peaceful smiling face, of a green colour, seated on the back 01 a
bull.
Face East again.

The Apprentice

Tantra Magick
The Initiation Rite
After sitting quietly for about five minutes, you should light
incense and flame, pour water, and assemble the symbols of the elements in their appropriate quarters.
Visualise that you, in the UZ, are surrounded by a cone of intense
white light, and that at the point of this cone is a vortex of energy.
Imagine that the light of Shambhala enters through the crown of your
head, flooding firstly brain, then heart, then genitals.
Visualise the region of your brain as the Moon, your heart as the
Sun, and your genitals as Fire. Meditate: my thoughts are reflective, my
heart is steady and warm, fire is my passion...for some few minutes.
You should then stand and say:
Nakedness shall be my symbol of freedom
A symbol of my new birth into the Magick life
It is the highest expression of Creation
Through the mind and body of every human being
Through the intellect, feelings and sense expressions
The Creator enjoys the world and cosmos thus created
I seek sincerely to study the occult sciences
I seek to know more of the magickal way of life
I renounce shame, shyness and inhibitions
I renounce the ways of darkness and ignorance

Now mark the 8 appropriate parts of your body with ash:
I consecrate my brow to Divine Wisdom
I consecrate my breasts to love's embrace
I consecrate my genitals to the Creator's enjoyment
I consecrate my hands to eternal service
I consecrate my feet to walk our path
The rite is complete
I salute the triple-natured Goddess
I salute the Lord of awareness
Peace-freedom-happiness to all members of AMOOKOS

Realise yourself to be born into a new existence as the Lady or
Knight of Shambhala, and once again sit quietly and meditate for a few
moments.

Closing
To close this, or any similar rite, turn to the NE, where resides a Goddess
dressed all in red, holding in her hands a skull cup and a pair of scissors,
seated on a corpse. Here you should have placed previously a container
of some sort in which a small fire may be burnt. Be careful! After eating
any remaining fruit and having drunk any water, the remains of your

ritual accessories should be placed in this container, and burnt as an
offering to this Goddess, Shoshita, whose function it is to consume
leftovers.
Face East once more, visualise the four Goddesses of the Quarters
merging into you, sit for a while in meditation, and say,
I close my Umbra Zonule
May all experience peace, freedom and happiness!

Om Shiva Shakti!

The Daily Rite
Opening
Open your Umbra Zonule by performing the Opening Rite (part one of
the initiation ritual).

The Pentagram Rite
While seated within your Umbra Zonule proceed with the Pentagram
Rite. Place five small vessels at
each point of your Pentagram.
Offer incense, flame, water and
food to each of the five Goddesses
at the five points (see diagram).
As you do so, meditate upon their
forms saying:
Fragrant maiden goddess of
sweet-smell, I bow to your beautiful
arrow-form. May I be awake and
alert!

Sweet Smell: She is young
and beautiful, garlanded with
white flowers and is naked, save
for her silver ornaments. Her hair
is arranged in a lovely way.
Sweet honey-eyed lady of the
truth of touch, I bow to your beautiful arrow form. May my being awake!

Touch Truth: She is young
and beautiful, garlanded with
green, save for the many emeralds which stud her anklets, neck21

20

lace and rings. She stands, soft-footed, in a beautiful grassy meadow,
surrounded by lovely hills.
Scented and true-hearted maiden of taste, I bow to your beautiful arrow
form. Let me always taste!

Taste Maiden: Her true heart shows through her beautiful eyes,
and she is in the first bloom of youth, wearing only sapphire ornaments.
Food and drink are at her feet.
Garlanded girl of hearing, I bow to your beautiful arrow form. May I
awake to reality!

Girl of hearing: She wears gold ornaments. She is bright eyed,
playing softly on a stringed instruments. She is surrounded by trees,
each one full of sweetly singing birds which are in harmony with her
music. She sits by a murmuring stream, and in her immediate backgrounds is a snow peaked mountain.
Naked flower-girl, lovely lady of sight, 1 bow to your beautiful arrow
form. May I always see clearly!

Sight Arrow: Her beautiful naked form is smeared with red paste.
Seven rainbows seem to end at her feet. Peacocks in full display walk by
her. The sun is high in the sky.
Now imagine, or visualise, that each of these maidens merges into
one Goddess, in the centre, who is their unity.
Arrow Goddess of the Five: She is as red as the dawn, naked
(clothed in space), her body drenched with the sweet nectar of ecstasy,
she holds in her two hands five arrows and five flowers. She smiles
gently, and is satisfied and contented.

Study topics
You will need an Ephemeris to
cover die next year. See also details
of further reading, at the end of
this chapter.

The Opening Rite - an
introduction to its
symbolism
The first degree of AMOOKOS
can be viewed symbolically as
the first Temple, City, or Gate on
our Kaula island of AmookosShambhala. We discuss the term
Shambhala more fully below, on
page 28. In AMOOKOS we see
this land of peace, freedom and
happiness as an internal place, located within our own bodies.
Amookos-Shambhala has nine enclosures in all, each a pleasure-garden of delight.
For the new member, the ramparts of this city are guarded on their
four sides by four celestial yoginis (female yogis), or goddesses, each
mounted on their magical beasts.
At the centre of the city-complex of Shambhala is a Meru-Lingam,
Merlin or Staff which supports the world. Here is Adinath Shiva with
his Shakti. Adinath is a Sanskrit word which means the Primordial
Lord. The Kaula Island itself is in the centre of an ocean of nectar or
ambrosia.
AH this is symbolically resumed in the grade papers by the body
yantra. A yantra is simply the representation, in the form of a diagram,
of a spiritual truth. They frequently offer many interpretations. For
instance, the body yantra is an emblem both of the body itself, and of the
two luminaries, sun and moon, and the earth. The Dragon Seat of the
Umbra Zonule is the Bindu or centre of the circle. But this is also
identical with the meru lingam in the symbolism of the island of
Amookos. You will come to study the Body Yantra in depth while
working the second grade.
The Dragon Lords or Secret Chiefs of Amookos each hold the
double trident or Vajra 3 which signifies the human body - two arms,

two legs, head and genitals. You
will see that this is also the Sun
and Moon in one figure, or abovebelow.4
The beasts which guard the
ramparts of the Island of
AMOOKOS are animal forms of
Shiva, and the yoginis or Goddesses are forms of Shakti, or the
Goddess Kalika, who is the Lady
of Time.
You can represent these in
the UZ as crystal, ruby, sapphire
and emerald lingas or penises set
in golden yonis or vaginas. If
represented in this way, a red
trident should be marked on the
lingam.
More esoterically, the four
forms represent the angles or
corners of an Amookos timebreath chart, or breath-cycle,
known vulgarly as a horoscope. East is the Ascendent, South is the
Midheaven, West is the Descendant, and North is the Lower Heaven.
These four together make one day of Shambhala.
Such a day is not reckoned in hours but in minutes and equals 24
hours x 60 minutes = 1440 minutes. (In the Lunar Kalendar there are 15
days or Eternities, that is to say 21600 minutes.)
Each of the four lokapalas - that is, pairs of World Protectors or
guardians - is, therefore, 360 minutes (a quarter of a day) and each pair
also forms in itself a complete cycle or circle (360 degrees). You may call
each pair what you will so long as it be remembered they are a pair:
Shiva-Shakti. We call them Dawn, Midday, Sunset and Midnight, or the
four Twilights. In each pair there is light and darkness, yin and yang.
These four twilights occur in one Shambhala day, and also in a year
of Shambhala. There are four festivals to mark these four twilights.
These occur at the two Equinoxes and two solstices: Spring =Dawn,
Summer = Midday, Autumn = Sunset, Winter = Midnight.
The diagram overleaf - shows the interplay between light and
dark.
The Amookos Adinath tradition states that magickal acts and rites
performed at the twilights are the most efficacious. In the Indian

subcontinent the twilights are said to be the times when Lord Shiva rules
the earth.
The symbols of the four Twilights should be represented in every
Zonule or UZ of AMOOKOS. You should attempt to draw them for
yourself, or alternatively may visualise the yoni-lingas as described
above.
In your own body the four twilights are represented by the groups
grouped into two pairs - Cerebral/Genital and Oral/Anal. The former
rests on the nervous system, the latter on the alimentary canal.
When taken together, the four Guardians or Lokapalas make up a
Sphynx, or riddle of Egypt. In the breath-cycle astrology of Amookos,
the four angles are exceedingly important. The Angles represent the
planet earth, and the secret centre of that, in Shambhala, is the Wizardess or Wizard who sits in the centre of the UZ on the Dragon Seat.
Shambhala can be seen as a pyramid, its four sides of ShambhalaPyramidos representing the four elements. The summit of the Pyramid
has a similar significance to the peak of Mount Shambhala or the centre,
Meru-Lingam - if the four conditions are met and are in balance then it

The Apprentice

Tantra Magick
may be said to exist.
A word about Shiva and Shakti. Shiva is the primordial god and
Shakti the primordial goddess. Although there are many different
names of the God and the Goddess, we Kaulanaths hold that they are
simply adjectives of the primordial God and Goddess. As the Naths
followed Nature, so the most natural thing was to visualise the Creator
as a female-male union - after all this is how creation takes place on
earth.

Astrology
The art of astrology is an essential adjunct to our work. From determining good times for the performance of rites, knowing the position of the
Moon, and for understanding one's own psychology, astrology will
prove very useful to you.
It is necessary to distinguish between Tropical and Sidereal astrology. The former enjoys a vogue in the West, and its history is confused.
It is based on the Spring Equinox coinciding with 0 degree Aries. In
reality, because of the phenomenon known as the precession of the
equinoxes, the Spring Equinox has not coincided with the stars of the
constellation Aries since the 5th Century AD.
This means that none of the zodiacal signs, as they are known in the
West, correspond with the actual positions of the constellations which
derive from their names. Sidereal Astrology is based on the constellation positions as they actually appear in the sky, and is the astrology of
India, Tibet, China, Chaldea and Babylon.
If you have previously studied astrology and been satisfied, we
would ask you to temporarily suspend your beliefs and to take a careful
look at our AMOOKOS astrology, the real function of which is a
Spiritual one, to become free from the web of rebirth.
You may be interested to know that Pythagoras, one of our
"brothers in spirit' is still revered to this day by Hindu Astrologers, who
know him as Yavanacharya (Sanskrit: The Greek Teacher). The Hermetic Order of the Golden Dawn also promoted the sidereal version of
astrology.
At this stage, you are not required to make a comprehensive study
of the principles, but will gradually be introduced to further aspects of
this work. In the meantime, try to learn the symbols of astrology, and
perhaps purchase a current Ephemeris - such as Raphaels' - which gives
the important cosmic phenomena for one year.

26

Mnemonics
The first goal of a member of Amookos must be to free herself or himself
from conditioning, and to think independently. On this all else depends.
Much you will find here is not usually classed as 'occult' but
proficiency in the methods will be an invaluable aid to visualisation and
imagination, essential skills, and also give you an insight into the
subscience called Association of Thought. Aside from any of these
considerations, you will find Mnemonics useful in everyday life.
Compile a list of words which rhyme with the numbers:
1-10, eg 1 Bun, 2 Shoe, 3 Tree, etc. Keep the rhymes simple. When
you have made or memorised the list you are ready to proceed. Ask
someone to read you a list of ten objects she or he has thought of. As you
hear the words, associate each with the words you have linked to the
numbers, for instance, Apple Bun 1, Car Shoe 2, etc.
As you hear the words read out, make an image which links the
two words. For example, a bun with applesauce, a car in the shape of a
shoe. Making these associations, you will be able to remember in any
sequence, the list of words read out. Test the person who doesn't know
this method by reading out ten words and seeing if they can repeat them
in any sequence.
The second method involves linking each word of a list with the
next word, creating a chain. For example: apple/car (a car in the shape
of an apple); car/dog (a dog with wheels) etc.
Practise these methods until you are proficient One objection
often raised is that these methods seem time-consuming and elaborate.
If you try the test of remembering ten words without using either
method you will see how helpless you are without them.
Further material of greater practical use has been prepared, but
first become proficient in both of the above methods.

Perception
As you may have intuited from the Pentagram Rite, perceptual awareness is an essential adjunct to our work. One may go very far using only
these methods. The curriculum of the five Academies of perception
commences in the second Grade.
The object of this work is not merely to increase the range of the
sense organs themselves, but to increase the quality of awareness. To
change the perception from passive to active.
In ordinary development word-association prevents the senses
from functioning actively at an early stage in life. All results are to be
entered in your diary.
27

Tantra Magick

The Apprentice

The development, in positive ways, of the imaginative faculties will aid
your work in many ways. A useful aid to the development of psychic
and other faculties is Skrying, whether in a crystal or a darkened glass.
A crystal is expensive but the following is a cheap alternative. Take
a wine goblet, and coat its inside with the soot from a candle. Take care
not to crack the glass by applying too much heat. A glass of black ink
could also be used.
Before attempting to skry, open the UZ in the appropriate manner,
and sit quietly gazing into the glass. Do not concentrate over much, but
rather let the mind flow freely. Observe any images that may arise, and
note them afterwards in your diary. You may try this experiment once
a week.

We do not interpret Kalki as an actual person to incarnate on earth, but
rather a symbol of something, some inner impulse which has to flower
within us.
The dark age represents conditioned being, the spirit of Kalki the
light which is the light of spirit. Not being dependent on the old or
ancient, the only weapon to achieve this internal New Aeon is that of
truth.
Many books have suggested an actual Shambhala exists or existed,
a place where everything was sweetness and light. We have to reject
this. If this country of peace, freedom and happiness is to exist, then it
must be an internal place. For these reasons we come across Shambhala
as being located at various points within the human body.
In Amookos we sometimes call ourselves Shambhala International, because any place which is a meeting point for Kaula Naths may
be said to be a Shambhala - but only if we are courageous and open
enough to embrace truth.

Skrying

Shambhala
Shambhala is a Sanskrit word, occuring in many Hindu texts. It even
appears in dictionaries of the Sanskrit language, giving it the meaning
of "wanton woman", and a town in Uttar Pradesh. This town still exists,
and it is the place where Kalki, the tenth Avatar of Vishnu, and identical
with Rudrachakrin, is to be reborn at some future time.
In Bhagavata Purana (ancient legends of the Divine), reference is
made to Shambhala in this sense. The appearance on earth of the Spirit
of Lord Kalki (Kalkinath) marks the period known as Satya Yuga, the
Aeon of Truth, the Golden Age in the past. This age closes the dark age
of Kali yuga.
When the dark age has passed its nadir, and reached a stage of
exhaustion (marked by terror, intrigue, domination and chaos), the
spirit of the Divine is to manifest in Shambhala as Lord Kalki. He is
associated with two symbols, that of the flaming sword and the white
horse.
Flaming sword may also be expressed as a sword of flame, as it
does not mean sword in an aggressive sense, but a flame shaped like a
sword. In detail, this flame means a new dispensation, a new Way of
Life, new and different values which are to bring light to people who
have endured in darkness. The sword implies destruction as the new
will destroy the old way's systems and ideas.
The white horse is important because this animal is not an indigenous animal to India. It came originally from the lands North, East and
West of the Himalayas. It therefore indicates something foreign, or from
outside India. A new way of life cannot be a continuity of something old.
All of the foregoing has a deeper meaning than might be expected.
28

Shambhala and the Left Hand Path (Varna
Marg)
If we investigate the differences between an esoteric (left hand) and an
exoteric (right hand) path, we can construct a comparative chart
Shambhala
Agharti
Left hand path
Right hand path
Hard to grasp
Easy to grasp
Tantrik
Orthodoxy
Science
Superstition
Meditation
Priestcraft/prayer
'Left hand path' in India has not the same derogatory connotation
as in the West. It means the path where sexuality and death are taken
into account, where being individual is important, where there are no
rules. Right hand paths lay down rules for the orthodox to follow - no
effort is required according to the priests; just follow the instructions
and you will go to heaven.
It is necessary to mention here that due to its antinomian tendency,
the Shambhala path suffers greatly at the hands of uninitiated writers.
Attempts have been made to lay all the crimes of mankind at the hands
of the Tantriks, people whose only crime was not to try and change
others. In Amookos we have a saying: Don't try and change the world,
just make sure it doesn't change you.
In the right hand paths the weeds of politics and priestcraft
flourish - it is the land of easy answers, rationalizations, control of the
29

masses, "God is on our side", and labels for everything.

Meditation
Few are born with the ability to practice the different esoteric patterns
and most need to develop and formulate them through meditation.
This is a most practical means by which we may know and recall
that which has never really been lost, the identity of ourselves with the
Divine.
There can never be an universal meditation system for all people.
Most do best when they settle for their own individual patterns.
Guidance only can be given. Only begin when you know what you want
to do.
Enter the UZ, sit cross-legged, comfortable and relaxed. No props
are needed, nor elaborate postures. Keep awake, or you will have
entered the realm of failure. Trance, unconsciousness and sleep are
instruments of defeat.
in the preliminary and early exploratory mind wanderings, concentrate by counting the breaths. Count the breath as it moves in and
out, one to seven, repeat. Breath is synonymous in Amookos with the
Divine. We have words in our language which express this - atmosphere
of Greek origin has the same root as atman of Sanskrit, meaning spirit,
or breath.
It should be clear that it is not necessary to meditate 'on' anything.
It is enough in the early stages to just observe the processions of trainsof-thought. It is not the aim of meditation practice to obliterate thought.
This would be impossible. The aim of meditation is to disentangle the
observer, the measurer from the sea of thoughts in which she or he is
normally entangled.
By observing the chains, many hints as to one's own word-web
may be discovered. These often have emotional bases, and can form the
seed or nucleus of obstacles, conditioning and dark thoughts.
Be sure to record carefully in your diary the results of your work.

The Siddhis - Psychic Realms
This paper covers a wide variety of subjects in brief form. It is not
claimed for this paper that it is a comprehensive guide to the different
topics. Members of AMOOKOS are encouraged to explore these
subjects for themselves according to their interests.

It has been our experience in twenty-four years of study that
accomplishment in these siddhis (magickal powers) is very much rarer
than one would think from the vast amount of literature relating to
them. Many people claim expertise but the student should beware of
taking such claims on face value.
The AMOOKOS standpoint is that some people seem to be born
with a share of these siddhis, but conditioning and mind-fog obscures
them. If an active spiritual disposition arises in an individual then the
siddhis arise naturally. There seems to be an inbuilt protection against
their full development in someone not pursuing a spiritual path. This is
not to say that everyone claiming such powers are frauds, there are
people who either genuinely believe they possess such powers or else
actually do possess them to some extent. The AMOOKOS member
should cultivate an open mind tempered with a healthy scepticism.
A times in local Zonules groups may experiment with these
techniques in a practical fashion.

Psychometry
This is the ability to pick up information psychically from objects. This
is sometimes extended to include photographs or pictures of people or
places. Every object is said to somehow 'soak up' psychic emanations. If
such an object has been in close proximity with an individual it may
have a field surrounding it or permeating it which reflects that of its
owner.
As a guide to practice our advice would always be to set up your
UZ before experimenting. Take the object and hold it lightly. Allow your
mind to relax, and observe any images or words which may arise. It is
important to aid rejecting information, and for this reason it seems to be
important to say the first thing which occurs to you, however ludicrous
or ridiculous it may seem.

Astral Travel
This is a very popular subject, and there are many books relating to it.
However it is important to be sure that you have the same understanding of the term as the author. What is called out of the body experience
or Astral Travel by psychics and experimenters is often confused with
the process of creative imagination practised by the Golden Dawn and
other modern western magickal orders.
We talk here about Out Of the Body Experience related to what
psychics often term the 'etheric' body. This is considered by many to be
a simulacrum of the physical body existing in a subtle form, and attached
to the physical body by a subtle cord. There are many techniques related

Tantra Magick

The Apprentice

to this practice. Sometimes separation of the 'etheric' from the physical
body occurs spontaneously. This is discussed further in chapter three.
Everyone's experience seems to differ slightly. It is possible to train
in the various techniques to accomplish separation. However it is often
easier to travel by British Airways than to accomplish it.

to be expected and do not necessarily mean that government agencies
believe they work. All avenues are investigated.

Clairvoyance and Clairaudience
These words imply the ability to 'see' or hear psychically. There are
spiritists who claim the ability to see spirit guides and souls. Once again
discrimination should be employed. Use your own standards to judge
validity.

Magickal Links and Psychic Attack
A psychic link between an object and an individual (as in psychometry)
can be used for magickal purposes - according to shamans and wizards
of past and present. For this reason such things as nail clippings, hair
and bodily secretions have always been regarded as things which
should be carefully disposed of. Paranoia creeps in here. Remember that
a person calling herself or himself a wizard or a witch does not mean she
or he is one.
In our experience genuine 'psychic attack' is an exceedingly rare
phenomenon. If on the other hand, you take it upon yourself to attempt
such an attack upon another, remember that in AMOOKOS such a
course may only be taken after consulting two other Yogi-Magicians of
the Middle Temple. It is very rare for such an attempt to be warranted
- look to yourself for the muddy reasons behind your motives of dark
and revenge.
As far as initiates of AMOOKOS go there is no reason for anyone
to fear 'psychic attack' by others. Our line is very old and our members
are protected by the Guardians and Fierce Dakinis of the Sampradaya or
line of initiation. If in a difficult pass as a result of your experiments you
may call on the Line to protect you.

Psychokinesis
A way of moving objects by the power of the mind or by psychic means.
Much in the news in the last decade because of the tricks of Uri Geller
and other forkbenders. Remember that skilled conjurors are capable of
producing effects which seem to baffle the mind and defy explanation.
If such things were possible there would be no need for governments to
spend millions of pounds on weapon technology. This point also applies
to other psychic 'abilities'.
It is known that both the US and the USSR governments have
sponsored research into psychic abilities - but such experiments are only
32

Auras
Many ancient traditions aver that individuals have a field of psychic
energy capable of being discerned by sensitive individuals. However
this subject too suffers from too much literature and not enough
practical experimentation.
Beware of literature which gives 'pat' meanings to aura colours.
Every individual differs. This subject is different from 'charisma' which
every Amookos member should cultivate.

Bioenergy
Bioenergy, life-energy, Chi or whatever term given refers to the subtle
energy which seems to mark the difference between a corpse and a
living human being. This energy seems to be of a fluidic nature and can
be blocked in its passage by muscular or mental blocks. The AMOOKOS
aim is to have it flowing freely and available at all times. The Tantrik
term for it is Prana-Shakti, the energy or shakti which is related intimately to the processing of food, breath and impressions. When She
leaves one's body one normally dies.

Further Reading
Ecstasy, Equipoise and Eternity H H Shri Gurudeva Mahendrahanatha.
This MS is, in effect the history lecture of AMOOKOS.
Twilight Yoga This publication, indispensible for AMOOKOS members,
now includes the important paper the Navanaths, plus additional material.

Footnotes
(1) The armour includes the whole region of the neck and shoulders, the
three eyes being the two physical eyes plus the 'third eye' in the
forehead.
(2) See "On Shambhala", page 28
(3) Vajra means a lightning bolt
(4) The dictum 'as above so below' is central to our work in Amookos.
This is discussed in depth in the third degree.

33

Chapter Two: Esquires and
Handmaidens
Symbolism of the Grade
Staff:
This is an instrument of support identical to the Lingam or MeruLingam which supports the Cosmos. In the body of a magician it is the
central core or pivot about which is woven the web of Maya (or illusion)producing Shaktis of the physical and psychic complex.
Gem:
Opal, the colour of semen, the marrow of the staff
Lingam:
Wooden
Study:
Sustained practice and meditation of the 2nd degree material
Necklace:
Wooden
Number of beads:
6

Zonule name:
Circle
Animal:
A black dog. The black dog is the vehicle of Bhairava, the terrific aspect
of Adinath-shiva. An Iconograph showing Dattatreya shows Him to be
surrounded by four dogs.
Place of meeting:
Rooms

Working the Grade
To each Esquire and Handmaiden the Magician makes the following known:
The treasures of the world are lures to the
foolish, but those who aim for the light seek to
own but little of this mundane world.
If you are born to be a Master you will discover
this scroll in the archives of heaven; but as a
churl to live you will never find it.
Since nothing is enjoyed in Necropolis, it is
better to die young and attained than grow old
in sleep and die as an ignorant fool.
Instead of a life of sleep, awake to life! Instead
of dreams, nightmares, drudgery and boredom, awake to the fullness of the real Cosmic
life!
An expanding view of a fantastic Cosmos
must have its counterpart in a fantastic view
of New Life, Living, Lust and Awakened
Love.
If you want power over mankind - teach them
to sleep, to trust and have faith; never to think
or awaken from the toil which is their joy.
When you ask questions you reveal your ignorance. Yet this is good, for those who ask no
questions will remain ignorant forever.

Time Lore
Reread the section on AMOOKOS astrology in the first degree. A copy
of Tantrik Astrology1 should be obtained.
It is essential that you grasp the major differences between Tropical Zodiac (TZ) and Sidereal Zodiac (SZ).
AMOOKOS Time Lore is founded on the following alchemical
principles:
- that which is above is like that which is below (Macro Microcosmos);
- every natural process in the Cosmos is based on the same natural
laws as every other process - learn from nature;
- one's own true Being or Spirit or Shiva particle is free from time.
We can see Time as Shakti.
All planets, constellations, and planetary aspects in an Amookos
breath chart (or horoscope) can become the powers and energies of an
Adinath. Usually they enslave a person by unconscious identification,
caused by the breath taking on a certain rhythm at birth. One may be
their Master or Mistress (Nath).
In the rosary of a Nath there are 108 beads. In an Amookos breath
chart there are 108 parts of the Moon.

The Body Yantra
introduction
You must make very serious efforts to understand this symbol, as on it
much of the AMOOKOS curriculum depends.
In essence the Body Yantra is a simplified Shri Yantra. The dot in
the centre or bindu represents Adinatha, that is to say ConsciousnessAwareness.

Strive to expand this table by yourself. It has to be stressed that
these three fundamental qualities cannot be studied in isolation, nor do
they exist except in relationship with each other. The whole triangle can
also be seen as the circle of Adinatha's Shaktis or Energies called Will
(Iccha), Knowledge (]nana) Action (Kriya).
We have to examine these powers in a practical way. Will is also
determination, resolution. Knowledge is know-how, lack of ignorance
about any given thing. Action is the means of accomplishing what is
willed.
To take a practical example: to bake a cake you have to set the
objective and be prepared to carry it through to the end, despite any
obstacles. This is Will.
You have to know how to do it - the recipe, oven setting, etc.
You have to actually do it! You have to use instruments, the bowl,
the oven, the mixing spoon. You have to assemble the required materials.
Only in this way through the combination of the three, can the
desired object be brought into existence. Therefore, before undertaking
any project you are asked as an AMOOKOS member to firstly make a
powerful resolution to carry things through. Secondly you must ensure
that you have the necessary knowledge. Thirdly you must do it. You
should apply these three Shaktis in every endeavour. Apply this to all

and everything.
You will see from this that the most basic yantra from which all
others proceed is
It symbolises the union of the three Shako's.
The Body Yantra shown on page 44, consists of five circles or mandalas:
1 The Bindu, potential, Adinath
2 The Triangle
3 Circle of eight petals (planets)
4 Circle of twelve petals (constellations)
5 Square of four gates or the magickal enclosure
It is the central triangle which gives rise to the various modifications shown by the petals. In this second degree we will be working with
a yantra in which the circle of twelve petals is omitted.
A yantra can be constructed in two ways:
Bhu (Skt, Earth) Flat, 2-dimensional
Meru (Skt, a Mountain) Rising to a point or pyramid
The Body Yantra illustrated above has twenty-seven points of Energy; from the outside working in they are four elements, twelve Constellations, eight planets, three fundamental qualities, (as described
above). The bindu, which is identical with you, the wizard upon the
dragon Seat, is outside Time or Space, and has no number or characteristics except Consciousness-Awareness. It is the True Being, or Spirit, or
Shiva Particle.
These twenty-seven points of energy are also the letters of the
alphabet, counting the blank space as an additional character. They are
the root of all mantra.
The number twenty-seven is of some importance to AMOOKOS
work, and its value and significance will become steadily apparent to
you. It is a key which unlocks and unblocks human psychology - as it
does so it draws together all the elements of our Tradition.
The circle of
the eight planets
shows a modification of the points
Shiva and Shakti.
The table below
shows how these
emanate from each
other

Tantra Magick

Esquires and Handmaidens

The Body Yantra should be thought of as a mapping of Macrocosm
onto the Microcosm, here for example, the cosmos onto the body: this is
summarized in the legendary Emerald Tablet of Hermes Trismegistos:

Moon
Sense Impressions
Sun
Breath
Fire
Food and Water
They can only be enjoyed if
there is an enjoyer present to enjoy them.
The instruments by which
the enjoyer consumes that to be
enjoyed are known as the three
Fires:
Moon
Fire of Sense
Metabolism - the five senses

"I speak not fictitious things, but that which is certain and most
true. What is below is like that which is above. What is above is like
that which is below. This accomplishes the miracle of the One
Thing."

As initiates of a spiritual tradition you may centre yourselves on
the Dragon Seat or Bindu and recreate your Cosmos.
In the natural course of human development the Cosmos is in
Chaos. This is where we must connect with the Freemasons, whose
motto is 'Order out of Chaos'. Through AMOOKOS we guide the sincere
to achieve this for themselves.

Sun
Fire of Breath
Metabolism - lung and blood
interchange

Sun-Moon-Fire Meditation
In the first degree Grade Papers is an illustration of the Chalice of
Shambhala, or Shambhala Vajra. You were asked to meditate on these
three great Lights of sun, moon and fire (page 23).
The realization of these Three in One is one of our great secrets.
Moon is Knowledge and Intellect
Sun is emotional Feeling and Will
Fire is bodily Sensation and Action

Fire
Fire
of
Food
Metabolism - stomach, etc
An important difference

The question you have to ask yourself is: What is the fourth?

A Nath is a human of higher intellect who gives equal importance
to these three in Her or His being. For such a person the world may be
held in the palm of the hand. It should be clearly understood that
education emphasizes only one of these lights - knowledge.
This disaster produces psychopaths and sociopaths devoid of
feeling and bodily sensation. The Chalice of Shambhala, or Shambhala
Vajra, into which is poured the Nectar of Adinatha is one unified Whole.
Part of your task in this grade is to correct the imbalance in your own
nature, to uncover the Moon.
Meditate for ten minutes daily on the following points: do I feel my
body? Do I sense my emotions? Use everyday experience to help you.
Try and feel every part of your body.

Ayurveda and the Three Qualities
There is a Nath Yoga Tantrik system of 'medicine' little known in the
West. It is called Ayurveda. For a human to be healthy her or his body,
made of the three Qualities, should be in harmony. For this to occur a
body requires food. There are three kinds of food:
42

This is a table of Growth
and Decay, or CreationMaintenance-Destruction. From it we can learn
self-understanding, and
you will find the table is a
map of the development of
a child from conception to
the age of about 5 or 6. As
we stressed above, each
natural process can tell us
a great deal about every
other natural process. Here
the correspondence is
shown between a child and
the planetary system.

43

between a Nath and an ordinary person in the ordinary world is that the
former may enjoy whilst the latter usually does not. Meditate on all this
with an open heart.

Unity of Knowledge and Being
Strive to understand that the Grade Papers of the Order form one
complete whole, and attempt to discover their interrelationship.

Magickal Ritual of the Body Yantra
The main rite of the Body Yantra should be performed at the times of
Full, New and Quarters of the moon. In Magick of the Great Yantra
consideration of the Tortoise Body (page 18) is not necessary.
Open as in the first degree (steps 1-5).
Being seated on the Dragon Seat within the Umbra Zonule, facing
East, visualize yourself as being of the nature of Adinath-Shiva, pure
consciousness, the Fourth, the eternal Lingam Yoni.
Draw in front of you the yantra as in the diagram. It could be that
you have already had this design engraved on a pure metal, in which

case this may be used.
Take a red flower, or red powder (Kum Kum) and visualize that
the essence of Shakti is carried via your breath, and breathe it onto the
flower or powder. Take the flower or powder to the centre of the yantra
and say the mantra:
Om Hrim Shrim Krim Parameshvari Svaha

Consider that Adinath and Shakti are now in reality placed on the
Bindu or Potential, central Point of the Yantra. Offer food, water and any
other pleasant things to Adinath and Shakti, saying:
Ioffer to White Adinath and his Red Shakti of Time in the Bindu
of the Yantra.

The following Ritual Practice may be accomplished in two ways,
either from the centre to the outside (Projection), or the outside to the
centre (Absorption).When doing a Rite of Projection start with Kriya
Shakti in the centre of the Yantra. If performing a Rite of Absorption,
start from the outside, taking Asita Shakti the Goddess of Midnight first.
Offer food, water and other pleasant substances to each of the
attendants of Shiva Shakti (respectively) saying:
Om Hrim Shrim Krim I offer....to (Name of attendant).

Visualise the Shaktis as follows. Each Shakti should be visualized
as embracing their respective Shiva. Each of the Shivas are white, naked,
smeared with ashes, with erect penises. The attribution of these Shaktis
to the Body Yantra is shown in the diagram.
Kriya Shakti (Spirit): She is black as fertile earth, clothed in space,
with 3 eyes and 2 hands, garlanded in sapphires and smeared with
purple unguent, with a smiling face and dark eyes, the embodiment of
Action.
Jnana Shakti (Moon): Of the whiteness of Snow, with a beautiful
and pleasant face, three eyes, giving boons and dispelling fear with Her
two hands, wearing a necklace and ornaments of white pearls. She is the
embodiment of Knowledge.
Iccha Shakti (Sun): Red as a million suns, three eyes, two hands. She
wears rudraksha berries and rubies, is smeared with red powder,
youthful, with high swelling breasts, wearing golden bracelets and
anklets. She is the embodiment of Will.
Pita Devi (Mercury): Slim, with restless eyes, naked, smeared with
yellow powder, wearing a quartz necklace, holding in Her right hand a
book and in Her left hand a mirror, the embodiment of Thought.
Nila Shakti (Pluto): Naked, violet in colour, that bizarre one, almost
invisible because of Her darkness, wearing gems of black jet, holding in
Her right hand a bowl full of shattered glass and in Her left hand a mask,
the embodiment of detachment.
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Rakta Devi (Mars): Worship that red and slender Amazon with
narrow hips and small breasts, naked, of angry face, three eyes, holding
in Her right hand a sharp knife and in Her left hand a small shield, the
embodiment of Vigour.
Aruna Shakti (Neptune): Naked, with three gazelle-like eyes, and
long dark hair, that being of dreams who wears gems of opal and holds
in Her right hand a bowl which smokes, and in Her left hand a skrying
crystal, the embodiment of imagination.
Harina Devi (Venus): A most beautiful Goddess with three eyes
and two hands, a sweetly smiling face, large lovely breasts, slender of
waist, most beautifully rounded in form, with fair hair, holding in Her
right hand a flower and with Her left hand making the sign of giving, the
embodiment of Love.
Karbura Devi (Uranus): Worship that Large Lady with three eyes,
angular and haughty, wearing a necklace of crystal, smeared with blue
dust, holding threateningly in Her right hand a stick, and with Her left
hand holding a child to one of Her breasts, the embodiment of Control.
Malini Devi (Jupiter): Worship the sweet Lady who is naked,
wearing the best kind of gold and jewels, with a smiling face, Her tongue
out and touching Her lower lip, with three eyes. With Her right hand

She showers gold onto Her worshipper; in Her left hand She holds a
bowl full of choice food, the embodiment of Expansion.
Asita Shakti (Saturn): Worship the old, dark and resentful Lady,
with dishevelled hair and melancholy of aspect. She has three eyes and
two hands, naked with Her rough body and pendulous breasts, smeared
with black dust. She holds in Her right hand a cord with which She
restrains, and in Her left hand She holds a skull, the great Devi who is
the embodiment of Restriction.

The Devis of the Elements
The forms of the Great Devis of the Elements are like those in the
Opening Rite. Each is seated on Her Shiva-Beast. Ritual accessories
should be offered to each of these great Eternities in turn. When these
Devis, with their Shivas, have thus been worshipped, once again one
should offer good things to Shiva and Shakti in the centre of the yantra.
Now recite the mantra Om Hrim Shrim Krim Parameshvari Svaha six
times (or as many times as the beads on your Grade Rosary). Meditate
for a while, and take the flower or some of the powder back to your face,
and imagine that the Essence is once again taken back into your being to
become one with you.
Close as on page 20 of first degree.

Preparing a Permanent Body Yantra
If you wish to prepare a permanent Body Yantra, the following notes
may be of use.
A gold yantra lasts for life, a silver yantra for twelve years, and one
painted on cloth or good paper for six years. If painted, the colours used
should be those of the Goddesses (see diagram). Alternatively a new
Yantra may be traced each time.

Consecration of a Permanent Yantra.
The Timing of the Ritual: You should choose the exact moment of an
eclipse, or a Sun conjunct with Moon, but ensure that there are no
malefics in the Angles of the chart or aspecting the Sun or Moon,
consider only Conjunction, Opposition or Square in these assessments.
You will also need to consecrate water.2 Open your Umbra
Zonule in the usual way. Face East. Place your Yantra flat on a pedestal
of red silk or cotton. Meditate for a while on yourself as one with the Sun
and the Moon, the embodiment of Consciousness. Draw your breath via
red or white powder onto the Yantra.3
Say:

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Om I bow to Shiva Shakti.
Om Hamsa, may this Yantra be alive!
Om Hamsa may this Yantra breathe!
Om Hamsa may this Yantra have all the senses!
Om Hamsa may this Yantra have speech, mind eyes, ears, tongue,
nose!
Om Hamsa may happiness dwell here forever!

Then pour over the Yantra our Kaula Nectar (consecrated water)
and heaps of white ash. Take its essence afterwards back into your heart
via breath.
Clean the Yantra carefully and wrap it in silk or cotton (preferably
red).

Subsidiary Practices of the Body Yantra
Each of the eight planetary Shaktis has a Yantra similar in form to the
main Yantra. Thus eight by eight are the sixty-four shaktis. So Moon,
Sun and fire (Iccha, Jnana and Kriya) are in the central triangle of the
yantras of each of the following, and the four Protectresses of the
Fortress are in the four corners.

Tantra Magick
The Magickal Powers of the Eight Planetary Devis,
and the timing of their rituals
Pita Devi. Works of knowledge, Mercury should be conjunct
Ascendant or Midheaven, square4 with Moon. There must be no
malefics (see Tantrik Astrology for more details). Mercury in Gemini or
Virgo Rashi or Navamsha.
Nila Shakti. Works of detachment. Pluto must be conjunct the
Midheaven. No malefics.
Rakta Devi. Works of destruction. Mars must be in Aries or
Capricorn and angular, conjunct or opposing the moon.
Aruna Shakti. Works of Dream, Hypnosis and Deluding. Neptune
angular on its own.
Harina Devi. Works of Love and Sexuality. Venus in Pisces, Libra
conjunct Asc or Angle square Moon. No malefics.
Karbura Devi. Works of control. Uranus in angle, no malefics.
Malini Devi. Works of Wealth. Jupiter in Pisces, Sagittarius or
Cancer or on angle, no malefics. Square Moon as well if this is possible.
Asita Devi. Works of Death. Saturn angular.

Ritual Work
Before worshiping any of these attendants of the Great Shakti of Time
you must first perform the Great Ritual of the Body Yantra. Then draw
a Yantra appropriate to the particular Shakti, and Her worship is
accomplished in a similar way, substituting Her subsidiary attendants
for the eight planetary Shaktis.
Work in these lesser Yantras should be performed on similar lines
as the Great Body Yantra. The magician has to win their love to gain
success. This implies repeated practice and also suitable offerings. In the
case of the Yellow Goddess, yellow flowers, yellow powder, yellow
cloth, etc are to be used.

The Body Yantra and the Tradition of Tantra
The Body Yantra is a Kalachakra Yantra - one that deals with the Wheel
of Time, and is a synthesis of the Yantras of the Devis or Goddesses Kali
and Lalita.
The eight yoginis on the eight petals of the Yantra represent the
eight planets Pluto, Mercury, Jupiter Saturn, Venus, Uranus, Neptune,
Mars. Three Yoginis in the central triangle represent Moon Sun and Fire.
Four yoginis on the gates of the diagram represent the four elements, or
the four twilights. The bindu or point in the centre of the Body Yantra is
Shiva-Shakti-Samarasa (Sexual Union) or Perfect Assimilation. It is
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from their union that the whole Yantra proceeds.
When actually performing the ritual, you should spend a considerable period visualizing the Goddess as residing in one's heart, The
visualize her being 'drawn out' of your body by your breath and placed
in the centre of the Yantra. Once She has been invoked into the centre,
the rest of the ritual must proceed as if She were actually present in the
Yantra. So one should bow to Her, give Her flowers, fruit, and other
suitable things, and finally give Her your own complex of Yoginis.
As the Devi resides in your body surrounded by her Yoginis
(which people mistakenly take to be their own powers), the ritual is an
affirmation of a situation which can actually be taken to exist at all times.
Adinath Shiva, free from Time, the Witness, has no powers or energies.
It is Devi only who enjoys, feels, thinks, etc, etc.
In this particular ritual you are taking the Devi as in one of her
Particular aspects as Lady of Time. The affirmation or offering could
therefore take the form:
O Devi, I give you my body (Earth), emotions (Sun), mind (Moon),
vigour (Mars), imagination (Neptune), sense of analysis (Uranus), affection (Venus), sorrow (Saturn) happiness (Jupiter), sense
of logic (Mercury), sense of detachment (Pluto). Take my whole day
(Dawn, Midday, Sunset, Midnight) and my whole night.

Offerings to the Devi
In this ritual anything may be offered to the Devi when She is
seated in the centre of the Yantra. Every tantric tradition insists that
animal sacrifice should be given to the Devi. The mantra Svaha at the end
of a string of Bija5 mantras indicates this sacrifice. If an animal is
offered, it is said that it must be male. This is because the sadhaka or
magician is taken as male. The highest sacrifice is a human being, and
only kings may perform this sacrifice.
Traditionally, Tantra tells us that the 'King' is a Vira or Hero who
is prepared to offer his life to Devi. 'Man' represents pride or ego. We
can see other animals represent other egotistic qualities like greed, for
instance, a tortoise is lethargy, a bull is stubbornness, etc.
In a Kalachakra rite the little animals of the zodiac together with
their Kleshas<6> may be offered as sacrifice.
Ram represents hastiness; Bull is stubbornness; Twins are scatteredness or lack of concentration; Cancer is isolation; Leo is fury; Virgo
is fussiness; Libra is sloppiness; Scorpio is secretiveness; Sagittarius is
orthodoxy; Capricorn is making difficulties for self or other; Aquarius
is gloominess; Pisces is delusion.
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Tantra Magick
If you don't give animal sacrifice on the lines mentioned above, it
is said that Devi takes you instead.
It is only fools who think that blood of innocent creatures has to be shed
during this rite. The blood you shed is your own.

Structure of the ritual
We may divide the Ritual of the Body Yantra into three main parts:
1
the inner visualization, preceded by the 'cleaning of the working
area'
2
the invocation, accompanied with offering of everything that is
red - "menstrual flowers", "blood of animals", "red flowers", etc.
3 The closing rite, taking the Goddess back into your own being and
'tidying up the leftovers'
These components are common to every Indian Tantrik tradition.
Although Tantra is associated in the West with Devi or the Goddess,
there are Tantras of Shiva, Vishnu, Ganapati, Surya, Kartikeya and
many other aspects of the Primordial God and Goddess. All of them
employ the same structure for ritual there are variations - for example
while we invoke the great Shakti of Time into her Yantra, Shiva is
invoked into a stone representing the penis, Vishnu into a spiral stone
(Shalagrama) Ganapati into a red stone, etc, etc. But whatever the base,
the ritual dynamic remains the same.
It is important not to be misled about ritual. In the West, which is
relatively ritual-free, esotericists tend to think that simply doing a ritual
accomplishes what is desired. This might even be justified by calling the
ritual a 'spell'. But a ritual is iconographic. Its form and structure tell us
many things about the people who devised it. For this reason rituals
should not be altered indiscriminately.
So deep thought and pondering about the structure and components of a ritual is a necessity for a Tantrik. After all, many millions of
ordinary folk in India perform Tantrik rituals without any understanding of their dynamics. This means that people are pacing out magick
circles, performing banishing rituals, using Yantras.
So you should very carefully examine the structure of the Body
Yantra Ritual with all its elements for an understanding of its purpose
and aims. To simply take them on face value is to miss their point.7

Amulet of the Great Goddess of Time
You may read this amulet or armour during the rite as an offering to the
Goddess installed in the Yantra. It may, alternatively be written on
paper, and the Goddess installed into it, later to be worn on the person.
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Alternatively it may be used as a rite of general protection when recited
at one of the four twilights.
Om
May Shiva with his shakti of Time protect me in my heart!
May the Shakti of Knowledge protect my brain!
May the Shakti of Action protect my genitals!
Nila Shakti protect my brain, Pita Devi shield my forehead!
Malini-Devi, dance on my tongue! Asita Devi, protect my throat!
May Harina Devi and Karbura Devi protect and shield my anus!
May Arunashakti and Raktadevi protect my genitals!
May the sixty-four Yoginis shield and guard my limbs always and
everywhere!
Dawn shield me in the East!
Sunset shield me in the West!
Midday protect me in the South!
Midnight protect me in the North!
May the Shakti of Will protect me above and below!
Om Hrim Shrim Krim Parameshvari Svaha!

Work with Mnemonics and Their Significance
This is a Gateway to the Laboratory: inside is a subsdence: Association
of Thought
If you have sincerely worked with the material in the first degree
papers you have made a start. Hopefully you have already perfected the
minimal technique.
Most or many of people's memory content is associated randomly.
Every person is different. For one person 'cabbage' may be associated
with the pleasures of the country. For another it might evoke the
memory of school dinners.
Much of that which passes for 'wide awake' consists of a string of
apparently random associations.
We start off thinking one thing, and before we know what has
happened our thought has diverged and gone in any number of directions.
There is no point attempting to stop the flow of thoughts. You
must simply observe them very minutely. Do this on a daily basis. Be
sure to record the details in your diary of magick. A clue to this is that
something observed, heard, touched, smelled, tasted can trigger off a
whole chain of internal associations which 'bring back the past' and
thus bridge memory.
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Tantra Magick
Remember: The word is not the thing, but just a label for it. The
map is not the territory!
The following exercise is given in order that insight may be
obtained into thought association. It is quite possible by this method to
memorize a list of 100 words or things easily, within a period of no more
than 15 minutes to half an hour.
Instead of rhyming numbers 1-10 as before, we turn the numbers
from 11 to 100 or further, into words by assigning to each digit a
consonant.
l=t, 2=n, 3=m, 4=r, 5=1,6=d, 7=c,k, 8=f,v, 9=p,b, 0=s,z.
By doing this we can insert vowels to make words linked to
numbers, eg, 11 = tEAt, 12 = tin, 13=tOmE, 14=tAr, etc, etc. It is now easy
to use these triggers in the same way as before.
This method may also be used to memorize long series of numbers.
123273024641 = tin mAn cOmEs in rEd rat
When you have prepared your list of triggers up to 100 find some
way of using them positively. You could memorize the meanings of the
78 tarot cards, the 64 I Ching hexagrams, whatever you wish.
You should now be in a position to expand this system for other
uses in the field of memory and it will also prove worthwhile to spend
some time in considering what significance it has in the realm of
association of thought.

The Five Kleshas
Read this Thrice:
The Five Pain bearing Obstructions
The Root Causes of Trouble and Strife
Ignorance-Ego-Revulsion-Attachment-CHnging to Life
"By means of the fivefold bonds called Kleshas, Shankara binds the
pashus. On being served well by devotion, He alone is their
redeemer. The five Kleshas that have become fetters are Ignorance,
Ego, Attraction, Revulsion, Clinging to Life".
(Linga Purana, II, 9)
Practical work with these five obstacle blocks is a major secret of
the Nath tradition. This part of your work stems from a very ancient and
central tradition within the Sampradaya (or line of initiation). The 5 Ob
Blocks must be combatted individually, and their tangled ramifications
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within us should be the subject of repeated meditation and study.
This work is very inner. If you do not yet have a copy of Twilight
Yoga you should obtain one.
1. Ignorance
This can take many forms. For example, thinking we know what is
real when we have no basis for such a thought. Remember the five
sensory joys of a Knight Of Shambhala: the five senses refined and
awakened. As a conditioned product it is certain that you suffer to a
greater of lesser extent from the drug called hypnosis. Your senses are
dull and base, and you sense only what you are conditioned to sense.
This is only one aspect of the Ignorance Ob-Block. If your senses are
obscured, how can it be possible to perceive what is real or imaginary.
2. Ego
The imaginary opinion we have of ourselves which can also take
many varied forms. The idea that we are capable or incapable of some
or many things which the evidence of our actions contradict. This
opinion may be deflated (masochism) or inflated (narcissism). Either
way it is not true. Ask yourself what has given birth to such a monster?
Do your words, appearance, or whatever you 'value' about yourself
compensate for a stultified inner existence? Are you such a wondrous
being that none of this could possibly apply to you? Investigate, experiment and verify.
3. Revulsion
Nothing in itself is horrible, but our attitude of mind gives it its
colour. How many things do you dislike simply because you are
conditioned? Customs, local mores and ethics are all rejected by the
Kaula Nath. If you are repulsed by anything trace it back to its root. How
did you know it was horrible? Who told you? The natural person acting
spontaneously has no need of conditioned ideas. One of Shiva's names
is "Aghora" meaning nothing in itself is horrible. Conditioned by the
revulsion Klesha we set ourselves artificial limits.
4. Attachment
The false idea that we possess anything. "This is mine." Identification with all sorts of ideas, things, people. The inability to realize that
we are as much a part of nature as the things we claim for our own. The
inability to realize that it is what we need - rather than what we want which is important.
5. Clinging to Life
Refusing to submit to natural laws. Trying to make two go into
three or refusal to accept the inevitable. Lack of ability to surrender, or
to give in. This has many undesirable side-effects, including the inability
to give ourselves to anything or anyone.
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Academy of symbolism

Working on these Ob-Blocks is an essential element of the Wisdom
Teaching of Amookos. Now is the time to start dissolving the five
kleshas with their entanglements.
You cannot be a master until you have tackled the Ob-Blocks in
yourself, and there can be no magick with them. The Kleshas apply on
many levels and are in fact the horrible shadows of the pure elements.
We will discuss this further in chapter three. Reach to their essence and
you are free of them.

The Human Multichord
We may see the human frame as containing a multitude of stringed
instruments, each of which vibrates at a certain rate. Many will be found
by the wise to be out of tune. In some cases this disharmony can wreck
the whole.
Unnecessarily tense muscles can rob a person of energy. In most
cases the muscle groups which are chronically tense will be unconscious
- that is, we are unaware of them.
These tensions, judged as a collective or aggregate, form armours,
nets or types which may permit no free expression and preclude the
inflow and outflow of mother nature in her many forms.
Nets or armours fall into distinct groups in accordance with TimeBreath Science. See the section on Time Lore in the first Grade paper:
popularly this is known as an individual's horoscope. This matter is
discussed in some detail later and in the book Tantrik Astrology (see
bibliography). An individual approach based on accurate knowledge is
essential.
The armours fall into two categories depending on their relation to
Sun and Moon; Hard and Soft. The three Shaktis of Sun, Moon and Fire
in a person form a triple octave so that which is structured in bodily tension is also reflected intellectually and in the emotions.
For these reasons a purely intellectual or one-sided approach to
problems, pathologies and conditioning fails. Tendencies to armouring
are birth born.
We must never forget that we are, in Tantrik terminology, Heroines and Heroes. The inner and oral tradition is that Yoginis and Shaktis
exist simply for the purpose of keeping our minds off these problems. So
resolution is of the utmost importance, as we are on the path of return.
Why is it said that the Kaula Nath way is as narrow as a razor edge? It
is because we are willfully setting ourselves as Heroines and Heroes in
a battle we must win, but which the ordinary person cannot even face.
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The Significance of Dattatreya
(Initiates of AMOOKOS were given a copy of the Dattatreya Upanishad,
translated into English, and published in the Adyar Library Series.8
Upanishad means secret or esoteric doctrine - oral lore. There are
said to be one hundred and eight Upanishads, this being an ideal
number. The Dattatreya Upanishad is assimilated to the fourth or so
called Magickal Veda - Atharva Veda.
Veda means knowledge or ritual lore. An Upanishad may have
nothing to do with religion. It is either genuine magickal lore, or, in some
cases an attempt to imitate the genuine article. Many Upanishads
present a whole body of the highest or spiritual esoteric lore in the
briefest space.
Dattatreya is credited with being an enlightened being who was
the first expounder of the Agamas and Tantras. He is the alleged author
of the Avadhoot Gita and it the promulgator of the Shri Vidya. He is the
Guru or Guide figure of all India, the prototype of all Yogis and Sadhus,
and the legendary founder of the Naths.
He is mentioned in sacred texts, such as Upanishads, Puranas and
Tantras. In the Shrimad Bhagavata a large section deals with him as
Avadhoot 9. Modern images of Dattatreya often show him clothed.
This panders to a modern puritanism and modesty, for of old and by
tradition he is always spoken of as completely naked.
A whole lore exists on this nakedness. The Sanskrit word is
digambara, meaning clothed with the directions of Space.
Many legends are associated with him, although very few have so
far been translated into English. Very often he is said to appear to people
as naked, chewing betel, with a naked Shakti on his left lap, eating hog
meat and drinking wine.
We can learn from this that he is a figure having little to do with
orthodoxy. The pig is abhorred in India. Wine is said by the orthodox to
be under Brahma's curse. Nakedness is prohibited by the Right Hand or
Orthodox. Datta is the eternal Shaman, Shiva himself, rejecting all
useless rules and living according to his own True Will or Law. This is
Svecchacharya - the Path of Own Will.
At least one thousand years before Buddha, Lord Datta is said to
have achieved enlightenment under the Audumber Tree. It is possible
that this early legend gave rise to the Buddhist story.
The image of Dattatreya can tell us something about his significance and occult meaning. He has three heads, six arms, stands on the
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world, is flanked by a cow, and surrounded by four dogs. He wears red
padukas (wooden sandals). His six arms hold trident, discus, conch,
lotus, mace, water-pot.

you will recall from the Pentagram Rite of the First Degree. The arrows
are the five senses, composed of the five elements. An arrow symbolizes
force going outward, the flowery arrow represents an Inner and an
Outer movement. When the Triangle or Awake Awareness enters then
the five Arrows or Senses flower. In the third degree the names and
agencies of these five Great Goddesses or Maha Shaktis are revealed.
Work in the five Academies consists of ensuring that your senses
or instruments or Shaktis are charged to the limit with the divine Shiva
energy or Awake/Awareness. In other words, you must turn dry sticks
into flowering blooms. The importance of these exercises cannot be
overstressed. They form an indispensable foundation for your own City
Of Shambhala or Maha Zonule.

The inner significance of these symbols
The three Gunas, or qualities - the three heads. Brahma - Holy Creation.
Vishnu - Holy Maintenance. Shiva - Holy Withdrawal.
Trident - three eyes and three gunas. Conch - spiral levogyrate.
Discus - cosmos. Mace - sovereignty. Lotus -blossoming expansion of
the Cosmos. Waterpot - Sadhu's vessel.
Cow - Shakti. The World Cosmos. The four dogs - the four
directions of Bhaira va or Shiva. The whole image represents an individual or human being who combines all things, all conditions, all words,
all states - in other words a realized One. He is free from all worldly
conditions - hence he is naked, moving in the world or remaining still
according to his Own Will. Therefore he is the supreme Magician. The
Cosmic Shaman.
Today Datta is often worshipped or propitiated as a god. This
process often happens to people in India. Datta is especially popular in
the regions Saurashtra and Maharashtra. In the South of India he is the
focus of a purely devotional cult.

The Academy of the Five Senses
You must take the practices described here very seriously and make
conscientious efforts to adhere to the six month schedule.
The word "Academy" is derived from Akademos, a Greek demigod who gave his name to the garden in which Plato taught his
followers. Now it indicates a place of study, a college, or a university.
Tantriks evolved five symbols to represent what Western occultism calls the five elements.10
During a day of 21600 breaths, symbol of Macrocosm-Microcosm,
a particular element may be more powerful than any other, as we saw
with dark and light in chapter one. Just as the power of an element
waxes, so too it wanes, and the next element in the sequence becomes
influential.
Every time-bound thing is composed of these five elements,
whether the 'thing' is dead or alive. Thus a living human body and a
corpse are both composed of the five elements. It is only when the
Divine Triangle of awake-awareness enters into the Thing that it becomes animated or alive.
This is a basis for our five flowering arrows of AMOOKOS, which
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The Microcosmic Mahazonule
To understand the purpose of the six month exercise it becomes necessary
to introduce some further concepts. We consider Shiva-Shakti as ultimately
inseparable, a unity. This is represented by the Bindu or point at the
centre of a downward pointing triangle. Shiva is the Bindu of AwakeAwareness, Shakti is the triangle formed of Iccha (Will), Jnana (Knowledge)
and Kriya (Action).
These three Shaktis together constitute the Triple Goddess, sometimes called Lalita (She Who Plays). These three symbolize the three
Gunas or Primordial Threads or Qualities, from which is woven the
Cosmos -Reconciling (Fire), Active (Sun) and Passive (Moon). By mutual blendings these three create the whole manifestation.

Maya - Goddess of Illusion
Because of the large number of possible blendings and reblendings,
Awake Awareness (Shiva) may seem to become identified, conditioned,
and confused. This illusion and delusion is called Maya - sometimes
personified by a very alluring Goddess. She is also called Kanchuki
Devi, that is, the Goddess of the Sheaths. These are five fold in number,
so-called the five limitations.
1 of Action (limited Kriya Shakti)
2 of Knowledge (limited Jnana Shakti)
3 by Desire (limited Iccha Shakti)
4 by Time
5 by Fate
Through the innumerable possible blendings and reblendings, the
individual forgets she or he is Shakti-Shiva and considers herself or
himself to be a limited individual (Purusha) with a certain nature
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(Prakriti). This certain nature, a reflection or shadow or false image of
Shakti, has a mental apparatus which is itself also a reflection of Iccha,
Jnana and Kriya Shaktis.
For instance, the "I", or ego, or personal identity (Ahamkara) is the
reflection of Iccha, and causes the Individual to think all that exists can
be appropriated by him or herself - rather than Shiva-Shakti". Mind
(Manas) is the main factor relating to association of thoughts, caused by
the sense-impressions. The Intelligence (Buddhi) is that which understands the significance of external or internal sense-impressions.
The five elements are organized as a vehicle of Shiva-Shakti. They
are animated by the triangle of Awake Awareness, with powers of
action and powers of sensing.
The five powers of action are Excreting, Sexing, Grasping, Moving
and Speaking. The five powers of Sensing are Smelling, Tasting, Seeing,
Feeling and Hearing. By means of these ten instruments a human being
is able to move in the world and sense the five impressions:

The curriculum which follows is intended to explore the limitations and conditionings which must be destroyed before further work
can proceed. It is very important that you keep a separate and complete
record of your twenty six weeks of sense experiment. The curriculum
cannot end after twenty six weeks. The practice of Awake/Awareness
is part of your continual growth.

Scent Taste Sight Touch Sound
The five impressions which go round and round

These five impressions, in union with the three reflections of Iccha,
Jnana and Kriya Shaktis constitute the Subtle Body, which may survive
physical death.
At all times remember your unity with Shiva/Shakti. If you forget,
or in our terminology are conditioned to forget this unity with Shiva/
Shakti, the influx of sense impressions can create a new Maya or confusion. Thus ends the discussion on the thirty-six Tattvas of traditional
Tantrika.

Practical Work
Experience shows that many people cease to be aware of their surroundings
at an early age. The mental apparatus has a peculiar tendency to build
up internal images, often randomly associated with other internal
images, and compounded by word-descriptions. These in turn, act to
prevent further sensing.
As an example, we have the word 'red' and most people would say
that they understand what colour this word implies. Yet holding the
concept of 'redness' can cause us to be unaware of the possible gradations. Our language is constructed in such a way that we usual ignore
the shades of red. Our internal conception of many words can cause us
to Ignore the evidence of our senses. The map is not the territory.
A word can conjure up an internal image of the object it represents,
yet the internal images may differ from every individual, and may be
randomly associated with many other images and objects.
60

The Daily Rite
There is an ancient rite or ritual which will daily assist you in this work.
You must perform it upon awakening. No special preparations are
necessary. Spend between five and ten minutes on it. Perform it while
lying in bed, upon awakening.
With both feet together, visualize that a Flame of Great Effulgence
which is the Fire at the End of Time, is kindled in the big toe of your left
foot. Imagine this purifying Flame as striking upwards, enveloping
your feet and legs up to the top of your head.
This fire is called Kalagni-Rudra, or Rudra (= Shiva = Adinath) as
the Fire consuming all at the End of Time. It purifies by burning all into
ashes, which themselves in our Adinatha line are considered sacred,
and the only thing worth leaving when we exit this world of mortals.
When all energies (Shaktis) cease to be then what is left?
Week 1 Differentiate as many shades of the colour grey as you can,
always trying to remember if you have seen the same particular shade
previously.
Week2 In others' conversation listen carefully for the emotional content
and note any discrepancies between the emotional content and literal
meaning of the words the persons use.
Week 3 Be aware of the taste of all foods as they are eaten. Differentiate
as many shades of taste as you can, and note preferences and dislikes.
Week 4 Utilize your sense of smell, firstly by trying to be aware of the fact
you have a sense of smell.
Week 5 Maintain your awareness of the ground that you walk, sit and lie
upon.
Week 6 Observe the facial features of others and your reaction to people
who resemble others you may have known. What is the significance of
various lines, wrinkles, tensions?
Week 7 Listen for sounds, particularly those emanating from the upper
part of the sound spectrum.
61

Week 8 Take something you would not normally eat, and make yourself
eat it regularly until it ceases to bother you. Completely switch your diet
from what you usually eat during this week. Meditate on the significance
of edible food.
Week 9 Distinguish various smell shades of one particular smell spectrum
- flowers, people, etc.
Week 10 Distinguish various textures by touch of one particular class of
things.
Week 11 Look for utility and design in any given thing. Why does any
given thing have that particular shape? Move between the modifications
of nature (artefacts) and nature Herself.
Week 12 Listen for vocal characteristics in people. Is any given voice soft,
deep, whining, assertive, etc? What does the voice tell you about the
inner being?

The Word 'Natha'
This is a Sanskrit word which means Lord or Master, Lady or Mistress,
depending on whether the 'a' at the end is short or long. It is a
convention in our Order to omit the final 'a' and to spell it a simple Nath.
It implies that we are also as AMOOKOS members initiates of the
ancient Nath Sampradaya or line of Oral Tradition. We bear this title
proudly, as it is not an empty label.

Festivals and meetings
There are festivals of both Eastern and Western Traditions. The main
ones are Spring Equinox (Air), Autumn Equinox (Water), Summer
Solstice (Fire), Winter Solstice (Earth), Guru Purnima (Guru's Full
Moon Day - generally falling in late July) (Spirit)

Week 13 How is the nature of an object changed by its setting?

Footnotes

Week 14 Listen for sounds emanating from the lower range of the audible
spectrum.
Week 15 Feel your body. How does muscle tension affect the shape or
tone of your body? Make a list in your diary. Look for tensions or lack
of them in other people's bodies.

(1) Tantrik Astrology is published by Mandrake
(2) See page 69

Week 16 Differentiate shades of blue. Record each occasion you discover
a new shade, and where/when it occurred.
Week 17-20 Repeat the experiments in weeks one to four.
Weeks 21-25 Devise for each of these weeks an experiment based on
Sight, Touch, Smell, Taste and Hearing respectively.
Week 26 Consolidate your twenty-five weeks using the date you have
collected by deep thinking about the significance of the five senses, and
any possible implications.

(3) See page 51

(4) This may seem surprising to conventional astrologers but in our
Tantrik astrology the square aspects are strong and highly significant
representing the four twilights.
(5) Bija mantras are the seed or essence of a deity in the form of sound.
(6) For more information on the Kleshas, or obstacle blocks to our goal
of awake-awareness, see page 54
(7) This applies with equal force to the samples of ritual translated from
Sanskrit into English
(8) Dattatreya Upanishad
(9) Avadhoot is one who has shaken off wordly feeling and obligation
(10) The Theosophical Society, inaugurated by Madam Blavatsky,
and heavily influenced by Hinduism, incorporated wholesale much
lore without really being aware of its significance. As a result the
Theosophical Society published a book called Nature's Finer Forces,
dealing with these so-called 5 Tattvas. Much of the information in mis
book was later adopted by the Hermetic Order of the Golden Dawn, and
at 2nd or 3rd hand, became the basis for many of their experiments with
skrying. The information contained in this paper is drawn from the
original Tantrik sources.

The Third Grade - Craftswomen
and Craftsmen
Symbolism of the Grade
Trowel:
Used in building our Lodge or Outer Temple of the Peacock Order. All
our thoughts and deeds should be constructive and practical. It is you
who has to develop our Craft for the good of all human beings. This
cannot be done in a day. You will need to assemble all you require. This
is adequate preparation. Then you will need to do the groundwork.
Gem:
Topaz.
Colour:
Yellow.
Lingam:
Clay. You must fashion this yourself.
; Particular study:
Establishment of Zonule Buildings and artifacts of Will and Weirdglow.
In this grade AMOOKOS members were asked to employ their craft to
make an item useful to the Grand Lodge (Londinium Shambhala I).
Necklace:

12 beads, made of clay.
Zonule name:
Weird lodge
Animal:
White Horse. This is Kalki's vehicle.
Place of Meetings:
Work Rooms.

Craftsmen and Craftswomen

Working the Grade
The Rite of Maha Zonule
The Wanderer Delays a while to teach the Craftsmen
and Women
The Ways of man who doubts and has not true
Knowledge and Insight are always confused and lead
him into bondage from which downfall must follow.
The masters are few but the slaves are many; only the
Cosmic People can penetrate the mysteries to attain
understanding of the world and space.
From sound Thought and Insight of the Spirit comes
Dynamic Magick and in the Oracle of Changes we
penetrate into our Cosmic Future.
There can be no dark without light and all things
become meaningful by their opposites; even the stars
are lit by the fuel of fantasy.
Obedience to the Cosmic Lord of Life is to live by
understanding the Eternal Living Law of the Cosmos
and its Eternal Contrast Change.
There are secret places of the mind and power is in the
depths of one's own being but who will probe beyond
the reach of sordid mundane life?
Thus the magicians use Change to free themselves
from all worldly limitations for their real domain is the
Boundless Joyful Cosmos.

Opening
Make a square of any suitable size and by any suitable means. In this rite
nakedness is a prerequisite.
Eight bowls should be placed at the cardinal and midpoints
(North, South, East, West and North-East, South-East, North-Westand
South-West). One extra bowl should be present within, full of pure
water, together with a white flower and other accessories.
Sitting, facing the East, one should visualize in the East, then
South, West, North, North-East, South-East, South-West, North-West a
crystal Shambhala-Vajra of the purest effulgence, and with each one
should say aloud or mentally 'Phat!'
Say:
7 salute the line of Adinathas, and cast the circle of Semen's glow.
May this Island be Foursquare, and the Peace of Om dwell herein!'

Visualise yourself as a Shambhala Vajra. On your head place Om;
on your genitals, place Nam; on your right hand place O; on your left
hand place Shiv; on your right foot place A; on your left foot place Ya.
Repeat three times.
Meditate in your heart on the Primordial Lord, Naked, White as
Snow. Dazzling, with two arms and three eyes, both hands holding a
diamond Shambhala Vajra, as seated on a white flower on an island of
AMOOKOS, in the centre of an Ocean of Nectar, the Lord of Yoga
Magick, the Master of Twilight Yoga, the Seed of Past-Present-Future,
the Fourth, Knower-Knowledge-Known, the Adinatha.
In the four points of East, South, West and North are His Crystal
Lingas of Rose Quartz, Ruby, Sapphire and Emerald. In the intermediate points are four heaps of the purest white ash. His Brightness is such
that a Pillar of White Light extends from His Head to Heaven, and
below, through the Island, to the Underworld.
Say:
I bow to that Meru Lingam in the Form of Consciousness, Lord and
Adinatha of AMOOKOS and the Naths.

Take a white flower, visualise Adinath in your breath, breathe
onto the flower, place the flower on the surface of the water-nectar
before you.
Say Om Hamsa so aham1 and I bow to Adinatha on the Island of
AMOOKOS in the Centre of the Ocean of Nectar.

Take a bowl in your right hand and pour Nectar into the empty

bowls in the order of East, South, West, North, South-East, South-West,
North-West, North-East. Use all the liquid. Say Om Hamsa at every
point.
This is the supreme rite of the Maha Zonule. At this point one may
offer suitable enjoyment and substances to each of the eight points. If so
doing, none should be neglected.
Other suitable Yoga Magick may then take place.

Closing
In the reverse order empty the contents of the eight bowls into the
central bowl. Once again say:
Om Hamsa So Aham I bow to Adinatha.
Take the flower and breathe its essence back into your being.
Meditate quietly for some little time.
The nectar in the bowl is holy water, and may be used as such.
Alternatively, a little may be drunk, and the remainder poured at the
root of a plant or a tree. Or one may bathe with it

Notes
This Rite of Maha Zonule may, if preferred, be restricted to mental
magick only. In such a case Adinatha becomes the Lord of Protective
Magick, and may be meditated in this way if in any difficulty.
In such a case offering should be made of the five objects of the
senses, food, breath, drink, sexual enjoyment, speech, thought, all.
Perform this Rite of Maha Zonule daily at best, or else weekly. In
all cases it should be performed during a meeting of local Zonules.

The Magick of the Five Elements
Visualize the four quarters of your Zonule as follows:
Eastern Face: Presiding Goddess: a naked Woman seated in sexual
union with a man. Her colour is yellow.
Southern Face: Presiding Goddess: a naked Woman seated on a
Lion. Her colour is red.
Western Face: Presiding Goddess: a naked Woman seated on an
Eagle. Her colour is blue.
Northern Face: Presiding Goddess: a Woman seated on a Bull. Her
colour is green.
Upper or All Pervading Face: Presiding Devi, a Naked Woman
situated on a Sphynx. Her colour is ultra-violet.

Subsidiary Shaktis
The Devi of each element has subsidiary Shaktis; these in turn have their

own subsidiary shaktis. In form they
are like their presiding Shakti, and
sit on a vehicle in a way similar to
that Adi (primal) Shakti.
The Yantras of the Devi of
each element are coloured yellow,
red, blue, and green respectively that is, they contain the colours of
the presiding goddess, with their
complementary colours.

Worship of the Door
Goddesses - the Four
Twilights
Air This Devi, with all Her subsidiary Shaktis, can be employed in
magick for Knowledge. Her subsidiary Shaktis, 1,2,3, and 4 are the
Shaktis of the Four Winds of the
East, South, West and North. They

The Yantra of
Sphynx Devi
This is the shape of
the Yantra for the presiding sphynx or
Aether Goddess. It has
64 divisions and its
colour is purple. These
squares containing
the Shaktis are the 64
hexagrams of the I
Ching and the 64
Yoginis. Best still,
this Yantra should be
engraved on copper
and gold,
and
wrapped in red cloth.

Tantra Magick

Craftsmen and Craftswomen

are Air of Air, Fire of Air, Water of Air, Earth of Air, and sit on a yellow,
red, white and black man in turn. Their subsidiary Shaktis sit on members of the ape and monkey species. The Yantra should be engraved on
gold.
Fire This Devi with all her Subsidiary Shaktis, can be worshipped
for Subjugation or Attraction. 1,2,3, and 4 are Air of Fire, Fire of Fire,
Water of Fire, Earth of Fire. She herself is Composite Fire. The subsidiary
Shaktis are all similar to their Presiding Composite Devi, but sit on a
Cheetah, a Tiger, a Leopard and a Panther respectively. The subsidiary
Shaktis of these four sit on other male carnivores. The Yantra is to be engraved on copper.
Water This Devi with all her Subsidiary Shaktis, can be worshipped magickally for Peace, Fame, and Good Fortune. 1,23,4 are Air
of Water, Fire of Water, Water of Water and Earth of Water. They cluster
around their Presiding Goddess, and sit on a Hawk, a Falcon, a Sea
Eagle and a Vulture. The subsidiary Devis of these Four sit on various
kinds of fish, insects, amphibians and reptiles. The Yantra should be
engraved on silver.
Earth This Devi, with all her Subsidiary Devis, may be worshipped for Stopping Things, Finding Hidden Treasure, Growth and
Fertility. 1,2,3,4 are Air of Earth, Fire of Earth, Water of Earth and Earth
of Earth. They are like their Leader, but seated on a Horse, a Goat, a
Camel and a Buffalo. Their subsidiary forms sit on rodents, badgers,
moles, weasels, etc. The Yantra should be engraved on lead.

the West! May Earth protect me in the North!
May the Golden One with her hosts of subsidiary Shaktis shield me
in my thinking!

The Composite Twilight - Sphynx Devi All Her Shaktis are Ultravio-

let in colour, and for convention there are said to be sixty-four of them.
They are of the nature of emanation and radiation, and can travel in the
Air, on Earth, in Fire or in Water on their Beasts or Vehicles or Steeds
which are like Sphynxes or Composite Creatures like Gryphons, Moebius, etc. They are called Lady Gamma, Lady Ion, Lady Charm and so
on.
The female forms of all these Vehicles are the Yoginis themselves
and may and must be treated with respect.
There are thousands of millions of other Shaktis, the nature of
which depends on the proportions of the Five Elements.

The Rite of Protection - the Amulet or Armour
of the Elements
Om! May Aether pervade my Being! May Air protect me in the
East! May Fire protect me in the South! May Water protect me in
72

Air: Meditate on the Goddess of the East, suffused with golden
light, very beautiful, of fair complexion, clothed in space, with three
lines of turmeric smeared on Her forehead, surrounded by a halo like
the rising sun, Her right hand indicating the giving of knowledge, Her
left hand holding the Shambhala Vajra, wearing anklets, armlets, bracelets, and garlanded with yellow flowers, seated in sexual union with a
man, a gentle breeze wafting Her hair, the embodiment of Air.
Say:
May the Green one, Surrounded by the Myriad of Mammals,
protect my mouth and throat!

Earth: Meditate on the beautiful lady in the North, a lovely girl,
clothed with space, wearing every kind of precious gem, garlanded
with leaves, having anklets, armlets and bracelets studded with emeralds, in a vast pasture with beautiful trees, holding in Her right hand a
sheaf of wheat, and in Her left hand an emerald Shambhala Vajra; seated
on a powerful bull, the embodiment of Earth.
Say:
May the Wet one with her hoards of Fish, reptiles and Birds shield
my abdomen!

Water: Meditate on the Goddess in the West, the beautiful maiden,
clothed with space,eyes like deep pools, smeared with dust of turquoise
gems, dripping with nectar, wearing armlets, bracelets, anklets all
studded with sapphires, surrounded by a beautiful blue mist; holding
in Her right hand a Chalice of Shambhala, and in Her left a sapphire
Shambhala Vajra; seated on a beautiful male eagle, strong and keen
eyed, the embodiment of Water.
Say:
And let Red fire and the Swarm of Carnivores guard my genitals
always!

Fire: Meditate on the Goddess in the South, black hair, eyes like
flame, clothed with space, smeared with red unguent, wearing a garland of red flowers and jewels and rubies, holding in Her right hand a
flame, and with Her left hand holding a red Shambhala Vajra; seated on
a magnificent and powerful lion, with mighty talons and teeth, surrounded by fires and flames, the heat of which burns up the world, the
embodiment of Fire.
Say:
O Great Aether, Maha Shakti, with Your hundred million rays of
all pervasiveness, be Everywhere!
73

Tantra Magick
Aether: I meditate on the Queen of the Universe, all pervading, all
encompassing, present everywhere, naked as space, studded with star
sapphires, wearing a triple crown, surrounded by an intense purple
light; showing the sign of giving with Her right hand, and holding in Her
left and an amethyst Shambhala wheel, seated on a mighty sphynx
called AMOOKOS Pyramidos2 ; with the head of a human being, the
shoulders of a lion, the wings of an eagle and the haunch of a bull,
composite creature of all the elements, mosaikos, the embodiment of
Aether.
Say:
Let the Receivers of the Offerings guard me in the Intermediate
points1.
And may peace-freedom-happiness dwell within!

The Four Twilights
Times for each of the four Devis of the elements on a
Solsticial Day

Each Devi rules six hours. In each of the four quarters Yang or Yin is on
the increase or decrease. The four Elements rule ninety minutes in each
period, the midpoints being Dawn, Midday and so on.
During other days of the year the calculation is made by drawing
a time breath chart (horoscope) for dawn, and using the angles as your
measuring stick for the right times of performance.
Let us express more clearly and precisely: a day and a night is a
human being. The elements are in motion; they change.
Because a day and a human being are analogous we can learn
much about both from studying each. Follow nature. There is one
Cosmos! As shown in the diagram the I Ching can greatly help in an
appreciation of these points.

Time-Breath Science
The alchemy of Adinatha - AMOOKOS the Shambhala or Azoth dissolving all.
Study pages 280-8 of "The Great Treatise" of I Ching.
Movement is followed by Inaction, Light is followed by Darkness.
All complexity is based on this simplicity. Different movements of Yang
and Yin, Shiva and Shakti, are
taking place all the time. Nothing
is fixed and all is movement. Yang
and Yin move to Yin and Yang.
One state cannot exist without
another.
Our Solar system as a segment of the Infinity of Tao does
not hide this fact. The diagram
shows a model of the Solar system.
The apparent orb of Sun
and Moon as viewed from earth
is practically identical. However,
even for us, Mercury, Venus, Mars
and Jupiter seem to be Yang
moving to Yin, the other four
being Yin moving to Yang. The
ridgepole occurs between Jupiter and Saturn.
These two bodies, for the
conventional, are God and Satan. God - a benevolent old man.

Satan - a nasty old man. Do not allow the conventional interpretation to
obscure the truth!
These Eight Planets have a definite sequence and importance to us,
and in particular make their appearance in childhood development between conception and the age of four or five. This is their order.
Conception: The Void
Pluto - we learn to be alone in the womb
Cerebral

Mercury - we learn to think in twos (Mum and Child)
Jupiter - we learn to suck (assimilate)
Oral
Saturn - we learn to chew (scepticism)
Venus - we learn to give away (shit)
Anal
Uranus - we learn to control (don't shit)
Neptune - we learn to fantasize and dream
Genital

Mars - we learn to penetrate.
These Eight Great Powers can be seen as a developing ray from
Maha-Shakti (our mother) towards genitality: the great light.
Now you have to work out for yourself how the model of the Solar
system turns into a model of child development, and why the order is
different for a woman or man than for Sol. (Note: you are learning fast
and progressing well if your body is beginning to change).
The family tree of heredity is a Yantra of Life. Sun or Father is
Rajas, Moon or Mother is Tamas, Earth is Sattvas. This is the growing
plant of humanity. All things grow in the same way. We are part of
Nature. She has Her own Plan. We can grow outwards and unconsciously (Pravritti Marg) or inwards and consciously (Nivritti Marg).
The illustration shows our life like this tree.

Mantra - The Power of Words
The Mantra Hamsa
This part of the third degree deals with the mysteries of the mantra
Hamsa, known variously as the Ajapa or Para-prasada mantra.
It is said to be the essence of Om.. Its efficacy is said to live in the
fact that it is the form of the Absolute, Sun and Moon together, and it is
a mantra which all people recite 21600 times every day through their
breathing.
It is thus the form of time; as the Zodiakos has 21600 minutes, and

is a complete circle, so macrocosm and microcosm have 21600
breaths, which is Hamsa.
It is a secret of the NathKaulas that "Time is Breath"
Hamsa is said to be Shabdabrahman or the Absolute as
sound.
Lord Shiva or Adinath is
said to have five faces. Each mouth
uttered mantras, tantras and
yantras so that people could be
freed from the ocean of samsara,
or the wheel of time. Four of his
faces are in the cardinal points
and there is an upper face from
which proceeded the Hamsa and
all-pervading mantra.
The Hamsa or swan is said
to be the vehicle of Brahma or the
Absolute. Parahamsa is the name
given to one who has attained to
that, unknown to us, state beyond Hamsa.
Hamsa is the maintenance or inbetween state between Creation
and Dissolution. Hamsa upholds the microcosm, which is also the
macrocosmos.
The letter 'Sa' is Creation, and 'Ham' is Dissolution in the continuous breaths of a human being, this takes the form HA-Sa-HA. HA-Sa by
rule of grammar becomes HAMSa or the Absolute's vehicle. Sa+HA by
rule of grammar becomes SO-AH AM (Her or Shiva I am)
This continual sound of the Absolute is present within the heart of
every man and every woman. Hamsa is said to be the Goddess Gayatri,
seed of all Vedas.
However, within the mantra Hamsa is contained a very ancient
Nath-science connected with the interplay in the human body between
sun and moon. The breath is influenced by the various planets which are
the rays or sheaths of sun and moon. When breath resorts to Hamsa,
which is sun and moon conjoined, time stops and one is free of
Kalachakra and Shiva-Shakti oneself
The subject of Mantra cannot be divorced from the power of words
generally. All words are made up of letters of the alphabet. In AMOOKOS
the collectivity of these words is a Great Shakti or Female Energy.

Study of sound in the Academy of the Five Senses should have
demonstrated to you beyond doubt that what people say is often not
what they mean, or what you think them to mean. "Big" words like
justice, peace, love inspire people to various activities, and you should
always be aware that one word may mean very different things to
different people. Because of this great hypnotic power we call mis
Goddess Maya.
Meditate on this point: Can Association of Thought exist without
words?
A very well known phenomenon in hypnotism is the 'post hypnotic suggestion'. When someone is in the hypnotic trance it is suggested to them that on being awakened they will perform some or other
act, often using a word by the hypnotist as a trigger. For example it may
be suggested that on hearing the word 'moon' the person will stand up.
It has been noted that after people have carried out an action on a
trigger word, if they are asked why they, in our example, stood up, they
will give some very plausible reason. They may say "I stood up because
I thought I saw someone I know out of the window" or "I felt as if I
wanted to stretch my legs". It doesn't matter how many times they are
'triggered', they will always produce an excuse which may even make
you doubt what you know.
This phenomenon is made use of by stage hypnotists, and the
audience laugh at such stupidity. But the really laughable thing is that
most people perform most actions in a state of hypnosis, and very often
plausibly give 'reasons' which explain their actions. Ha Ha Ha.
The medium of hypnosis may be (1) words of others (2) emotions
of others (3) unconscious imitation of others. The hypnotic subject is of
a conditioned nature, a receptive and gullible robot whose whole being
may contain nothing but other peoples' words.
As Adinaths we should made concerted attempts to test the truth
of these statements above for ourselves, with an open mind, in ordinary
life.

Yoginis of the Body Yantra
Here are the full meditations on the Yoginis of the Body Yantra. This
develops the work in chapter two.
At Dawn: Meditate on yourself as one with Jnana Shakti
At Midday: Meditate on yourself as one with Iccha Shakti
At Sunset: Meditate on yourself as one with Kriya Shakti
At Midnight: Meditate on yourself as one with all three, jnana
Shakti as seated on white flowers in the region of your skull, Iccha Shakti
on a red lotus in the region of your heart and Kriya Shakti on a lotus in

Meditate on the embodiment of Action, black as jet, naked, with
beautiful rounded buttocks and high large breasts. Her anklets and
bangles are made of silver and inlaid with sapphires. Her three beautiful
large dark eyes are lined with coryllium. Her brow is smeared with
purple unguent in the form of three lines; she is wearing two rings made
of human bone.
Seated on the left thigh of Her Shiva and embracing him with Her
right hand, like a Goddess of Love, holding his erect penis with Her left
hand, She glistens with nectar, Her beautiful body quivering with love.
Her neck garlanded with indigo-blue flowers, Her radiance and aura
the colour of black effigence. Around Her and Her partner are corpses
and skulls and both She and Her Shiva are smeared with the ashes from
the cremation ground.
Meditate on the embodiment of Knowledge as having a beautiful face
and three eyes, and a crescent moon on Her forehead. She is of the
whiteness of pure crystal or snow, or as white as cow's milk, and wears
around Her neck a beautiful necklace of pearls which resemble a shower
of nectar on Her beautiful high breasts, and Her ornaments are made
from the purest crystal.
Her beautiful hair is braided and surrounded by a silver circlet,
Her earrings are made of silver and each is inset with a beautiful pearl;
Her body is graceful and slender, droplets of water shower Her form.
She looks with love on her Shiva, touching His siddhi-staff with Her
hand and holding him to Her with Her right hand, Her whole being
shaking with emotion and Love. See them garlanded in pure white
flowers, seated in a grove of lovely trees, and surrounded by white
flowers, situated on an island in the middle of a lovely lake, the slight
breeze gently agitating the tree under which they sit.
Understand that this tree is the letters of the alphabet. Its seed is
A wake-Awareness, its roots are pure sound. Its branches, which are the
letters of earth pervade the world; its leaves which are the letters of
water shelter the three cosmoses; its buds, the letters of fire, ornament
it like jewels; its flowers, the letters of air, make it beautiful and its fruits,
which are aether letters, nourish all beings. Pure nectar drops from the
branches of the tree onto the bodies of Jnana-Shakti and Her Shiva. This
tree grows, fruits and flowers simultaneously throughout the year.

Meditate on the embodiment of Free Independent Will, naked as space,
golden red like ten million suns and ten million fires of dissolution. Her
red form is shaking with sexual desire. After having bathed She has
smeared Herself with red sandal paste and Her own menstrual blood.
She has beautifully rounded hips and large breasts, Her restless eyes are
lost in desire. After having embraced Her Shiva-love with Her right
hand She had placed his penis within Her and is wet with lust. On each
of Her beautiful arms are three red parallel lines. She wears gold
earrings, gold anklets, armlets and bracelets. She is garlanded with red
flowers and her hair is dishevelled. Her beautiful lips are slightly parted
through her desire. Both She and Her partner sit on a beautiful red lotus,
the stem of which has raised the flower to the surface of an ocean of
blood.

Three Shaktis of Supreme Shiva
Iccha

Jnana

Kriya

Hrim
Wake
Vame
Dameshvari
Fire
Creation
Rajas
Lalita
Knower
Brahma
Measurer
Red

Shrim
Dream
Jyeshta
Varreshvari
Sun
Maintenance
Sattvas
Jvalamuhki
Knowledge
Vishnu
Measuring Stick
White

Krim
Deep Sleep
Raudri
Bhagmalini
Moon
Destruction
Tamas
Kali
Object of Knowledge
Rudra
Thing to be Measured
Black

Iccha Shakti's four Shaktis:- Pita, Malini, Harina, Rakta
Jnana Shakti's four Shaktis:- Dawn, Midnight, Dusk, Midday
Kriya Shakti's four Shaktis:- Nila, Asita, Karbura, Aruna
The meaning of the names of the eight Yoginis are: Pita = Yellow,
Malinidevi = Flowergirl, Harinadevi = Green, Raktadevi = Red,
Nilashakti = Indigo, Asitadevi = Black, Karburadevi = Grey,
Arunashakti = Magenta See the Body Yantra, chapter two.

Tantra Magick
Parameshvari, Maha Aether, Great Spirit
Ultima-Shakti, in union with Ultima-Shiva has the above fifteen Kula5
girls as Her limbs - Iccha, Jnana and Kriya Shaktis, with their respective
four Shaktis. Her limbs are the five elements combined with the three
gunas in different proportions.
It is possible to meditate on these limbs as being Kali's digits
(waning moon) or Lalita's digits (waxing moon) or as Jvalamukhi's
unified digits. Each moon or Kula has its own fifteen digits and is itself
Consciousness digit, the sixteenth.
It is also possible to meditate on these fifteen limbs as partaking of
the nature of the five elements. Here are their traditional magickal
colours and powers:
Purple - Driving away
Red - Subjugation
White - Knowledge, fame, good fortune
Yellow - Paralysis
Green - Protection
If meditated on as the fifteen limbs of each of the three major shaktis of
Adinatha they cause:
Red -attraction
White - liberation, peace
Black - death

inner Magick of the Body Yantra
Your work in the second degree will have familiarized you with the exteriorisation of the eight yoginis and their "worship" in a Yantra.
The Kaula view is, however, that inner magick is more potent than
outer magick; that is, absorption is more potent than projection.
Now learn to interiorise the eight yoginis in the following way:
Visualise eight lotuses with their eight petals as being in the areas
at the top of the head, brow, tongue, throat, lower abdomen, anus, base
of genitals and clitoris/penis.
In the centre of each lotus visualise the particular yogini or shakti:
Start by meditating on the centre in the top of the head ending at
the lotus at the clitoris/penis, then in reverse order start with the
clitoris/penis and end at the head.
Spend five or ten minutes visualising these chakras as each radiating their own type of energy. Then visualise simultaneously the lotuses
gradually dissolving into each other, so that Nilashakti dissolves into
Pitadevi and Rakti-devi dissolves into Aruna-shakti simultaneously.
82

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Craftsmen and Craftswomen
Then visualise Pita-devi and Aruna-shakti as simultaneously dissolving
into Malini-Devi and Karbura-Shakti. Then visualise Malini-Devi and
Karbura-Shakti simultaneously dissolving into Asita-shakti and Harina-Devi. Finally visualise Asita-Shakti and Harina-Devi dissolving into
each other in the region of the heart.
Now visualise that from the union of these last two yoginis that the
two centres of Moon and Sun have come into being. Visualise a Devi in
the Moon centre and a Deva in the Sun Centre. Visualise that they are
seated in a pleasant grove in the centre of the heart having sexual
intercourse.
At the moment of their mutual orgasm visualise that the Sun and
Moon are one and meditate on this bliss in your heart.
Now meditate upon the other centres emanating out of mis lovebliss in the reverse order.

The Shri Yantra
The Shri Yantra is perhaps the most famous of all the Tantrika mandalas
or magick circles. It is the diagrammatic form of the Goddess, considered as the Body or the Cosmos.
She is the Shakti of Time, or
Kali. Her partner, with whom
She is One, is Mahakala Adinath
- Free from Time.
However, as the Shri Yantra is connected with the process
of Creation, as this creation is
primarily a sexual process, Kali
is figured in the Shri Yantra
symbolism as Lalita, the erotic or
playful form.
We learn from Nature that
for creation to occur, the sperm
of a man and the egg of a woman
need to come together. This is
known in Shri Vidya (Knowledge
of the Shri Yantra) as Kamakala.

The Shri Yantra as a
plant
We must take the Shri Yantra
both as a plant and as a human
body both help us to understand

Tantra Magick

Craftsmen and Craftswomen

aspects of its symbolism. It is not static, it is always in movement. If we
take it as a separate thing it is only in order to understand this change,
and not because it is a fixed symbol.
Two plants or People give rise to a third. Taken in isolation the Shri
Yantra represents a human being, a Micro-Macrocosmos, the Body of
Time. As Kali is Time and Manifestation, so too Adinath is sometimes
figured as a corpse, or Witness of this Manifestation.
Lalita is also known as Tripura (three cities). These three cities are
Her Shaktis or powers of Will - Knowledge - Action, and Creation Maintenance - Destruction. They are also the three cities called KnowerMeans of Knowledge-Known, or, as in our first degree, MeasurerMeans of Measuring-Measured. But because each aspect is the Primordial Goddess, by meditating on the Symbolism of One Alone, it is
possible to realise All.
The Seed of the Plant

The bindu is the point of Creation, Pure Sound itself, Immanent,
about to outspread into the Shri Yantra.
The Stem of the Plant

This resolves itself into Moon, Sun and Fire. Moon is the five
downward pointing triangles in the centre of the diagram, and fire the
five upward pointing triangles.
Five times three triangles - the fifteen days of the lunar fortnight.
Four times three - the twelve solar months of the year. Twelve plus
fifteen - the twenty-seven letters of the AMOOKOS alphabet.
The Flowering of the Yantra

The eight petals and the sixteen petals together are the twenty-four
aspects 6 of the Sun and Moon with the eight planets, but not with one
another. The three circles are the three gunas encircling the Body of
Time. The earthsquare with its four gateways is the Magick Enclosure
of Three Lines, which is the world.
Human being or plant created

The plant passes on its essence through the seed, to form a new
plant, Shri Yantra or Cosmos.
The Shri Chakra Yantra is within Time, that is to say it is a human
being or a Microcosmos with all its Shaktis or Energies. (The Lord Shiva
Adinath is beyond Time.) When the plant has flowered it is a human
body. Before this it is in creation, or growth.

Shri Yantra as a Body
The Bindu, or point in the centre represents Shiva-Shakti Samarasa - the
union of Shiva and Shakti.
The little triangle in the centre represents the Chalice of Shambhala,
84

or Moon, Sun and Fire, which are in the body as brain, heart or nerve
plexus, and the grey matter in the spine.
The eight triangles represent the Knower or the Measurer, and is
the City or Circle of the Knower.
The Two sets of circles each with ten triangles represent the means
of knowledge and action, the five senses and the five ways of action
together with the five impressions and the five elements. This is the City
of the Means of Knowledge, or the Measuring Stick.
The circle with fourteen triangles represents the fourteen main
currents of Psychic Energy in the Body, and thence all their extensions.
The eight petalled circle symbolises the sexual powers and attractions in the body, and the sixteen petalled circle symbolises the means
of attraction.
The Earth square or Magick Enclosure is the physical body of the
individual with its various elements.
There are thus nine circles of the complete Shri Yantra (MicroMacrocosmos). In each circle Lalita exists in a triple form, presiding
over the Shaktis or powers of each of the Circles. Each one must be taken
as a combination or transmutation of Moon, Sun and Fire, the Chalice of
Shambhala.
Here we have dealt with only two ways of looking at this Yantra,
85

1

in order to illustrate the depths contained within.
As the Father of our Earth the Sun may be taken as having twelve
parts or Kalas which are Shares of Semen. The Moon as Mother may be
taken as having fifteen parts or Kalas which are also Shares.
Because Shakti is the symbol of manifestation, we can take Her
with Her fifteen Kalas or Eternities as one cosmos.
The Primordial Goddess is One, but with various aspects. Each
aspect is called a Vidya or Type of Knowledge, and Her symbolism or
Her Yantra tells us about the particular Aspect of Knowledge She
enshrines.
We can take the primordial nameless Goddess as One Unity with
Three Shaktis - these Three being Lalita, Kalika and Jvalamukhi. The last
has twenty-seven flames or Jvalas, and is said to favour sadhus. She is
Fire, Kalika is Moon and Lalita is Sun. Jvala is less known than Lalita or
Kalika, but sits on a volcano and showers forth ashes.
Lalita herself is said to be of three forms - a Girl, a Mother and an
Old Woman. These relate to the Power of Menstruation, to Creation,
Maintenance and Destruction. We can see that the Erotic Form of Lalita
has within Herself all elements, taken in a particular aspect or way.
The Fifteen Eternities of the Goddess of the Shri Yantra have
names like lady of Sexual Desire, Yoni Adorned with Flowers, Lady of
the Form of Fire, She who is always Wet, etc. Each of the mantras of these
Devis are of an erotic nature, in consonance with the Presiding Goddess
of the Circle.

Smashing the Five Kleshas
Cutting the tanglewood thicket
The second degree papers gave a brief outline of the tanglewood called
five ob-blocks. You should have had some time to meditate on these and
their possible ramifications in your being. This section of our wisdom
teachings gives some techniques which may be of practical use. Record
your results for yourself in your magick diary.
Ego Ob-block
View yourself as an objective manifestation. Instead of thinking,
feeling, sensing "I, John Smith, am doing such and such", think "the
tangle of energies John Smith is doing such and such". Look at yourself
as you perform actions. Observe all your behaviour as if it were another
person performing the action.
Divide yourself as the tangle Jane Smith into Intellect, Feelings,

Bodily Experiences. Extinguish these three. See what is left. What are
you without your three Shaktis?
Attachment Ob-Block:
Give away a prized possession to someone else. Do this so that
your action will have useful repercussions not for you but for the other
person alone.
Repulsion Ob-Block
View yourself as a social animal, as comfortable and accustomed
to moving in fixed social circles. Get to know and understand people
whom you would not normally involve yourself with.
Involve yourself in an activity that you usually try to avoid such as
physical exercise for its own sake or household chores or a mathematical
problem or writing a poem.
Clinging to Life Ob-Block
Meditate on this: The thing that I call "Me, Myself, I", is in fact a
tangle of feelings, ideas and desires generated by prevailing circumstances and cosmic influences. This "I" is nothing more than a piece of
driftwood to cling to and call my own, then what remains when I die?
Surely if there is something of ourselves that is immortal it cannot be
this.
Ignorance Ob-Block
Meditate on this: If "I" am so mistaken as to identify "Myself"
with such partial aspects of the universe and call them "I" or "mine"
then how can I claim knowledge of any other sphere or thing. How can
I hope to see the wood in the midst of such a dense and tangled thicket?

Techniques for klesha-smashing using astrological
theatre
The stage for this theatre is everyday life. The other actors are unconscious.
Act One - Mars and Neptune.
The sexual roleplay. Passivus is opposed and attracted by Activus.
The technique is to assume either Mars or Neptune and observe how
other people's Mars or Neptune reacts with yours. You have to make
your act thoroughgoing and this implies that you are familiar with
speech, voice pattern and muscle tone of the body. This is how Mars and
Neptune function in relation to women and men.

This should be helpful to you. The following notes on Mars/hero
is derived from the post Reichians. They would be horrified if they know
the basis for their science is occult knowledge. Use the data to "assume
the god-forms". The physical aspect of this is most important Combine
this with information from Tantrik Astrology.
Mars Hero
Self confident, outspoken but yet on guard. Eyes lively and open,
jaw set and determined. Respiration abdominal. Vigorous. Desire to
succeed strong. Quick and lively, full of drive. Obsessive. Always seems
ready for action. Small narrow body structure. Genital activity strong.
Eyes angry if failure seems possible. Cruel and hot tempered. Appears
hard. View women as sexual objects for conquest, men as brothers.
Mars Sister
Adolescent quality about body. Body straight and lean with
narrow hips, slender waist, normal shoulders, petite, tomboyish. Voice
sharp. Decisive. Muscles with good tone. Appears hard. Views men as
brothers, women as romantic heroes.
Neptune Princess
Suggestive. Irrational emotional outbursts. Chaotic behaviour.
Dramatization. Waiting to be captured yet afraid of being caught.
Obvious sexually based behaviour in combination with a specific kind
of bodily agility. Lowerpart of pelvis soft and yielding. Upper part rigid
and holding. Genital rigidities. Hysterical. Back rigid and unbending.
Neck tight, head held erect in an attitude of pride. Front of body hard chest and abdomen rigid; "unconsciously" seek situations which excite
them, use of eyes, sexually submissive. Tease-resist-submit. View men
as romantic heroes, women as sisters.
Neptune Brother
Shoulders held high. Forehead held high. Brotherly attitude to
women. Look and act is if they have been frustrated. Never say no.
Never say yes. Feeble. View women as sisters, men as romantic heroes
(for this reason they are interested in sport or in any domain where hero
worship is involved).
If you are female assume Mars/Sister and Neptune /Princess; if
you are male assume Mars/Hero and Neptune/Brother.
Take each planet on a weekly basis. Try to familiarize yourself with
it. Try to be it during the day and in contact with other people. If you
have one of these planets powerfully situated in your birth-chart then
still assuming the planet you should strive to see how your unconscious
assumption of this planet affects others (the same applies to the follow-

Venus Playboy
Very interested in appearance and clothes. Soft spoken but vain.
Cunning. Appears friendly with all, but given to secretly spiteful acts.
Can't say no. Spendthrift. Views women as mothers.
Venus Prostitute
Lovely appearance, good looking, 'attractive' nature. Soft body
tone. Seductive. Charm of eyes and manner as lethal as venus fly trap.
Appears innocent and naive. Cannot say no. Lips sensuous with tendency to pout. Voice soft and well modulated. Eyes limpid. Views men
as fathers.
Uranus Father
Father to wife. Tyrant to children. Ambition either power, money
authority, control. Sadistic. A disciplinarian or a fascist or business man.
Obstinate. Orderly. Parsimonious. Productivity the goal. Compulsive.
Sex only a biological tension to be relieved. Everything reduced to
objects. Often bald. Large bony frame. Heavy musculature. Solid jaw.
Shoulders broad, buttocks tightly contracted. Inflexible and cold. A
solid citizen. View women as daughters (to be looked after).
Uranus Mother
Mother martyr type. Mature behaviour. Awkward physical appearance. Lack of bodily grace. Self denial. Focused on role of mother.
Fussy and urge to be always doing things for others. Views men as small
boys.
We have dealt here in some detail with four planets and their
manifestation in people. The implications of too powerful planetary influences are clear - they result in narrowness of being and expression.
You should find practice of astro theatre very helpful in both
understanding yourself and the spirit fettered expression of others.

The Theory of Astrological Theatre
We have dealt with the four planets which have some striking characteristics. What distinguishes the group Venus, Uranus, Neptune and
Mars from Pluto, Mercury, Jupiter and Saturn is that the former are
sexually based and the planets Venus-Uranus-Neptune-Mars function
in a sexual and interactive way within the pairs. Why?

A reason may be found in the order of the planets from the sun
outwards excluding earth, which is
As contrasted with the known planetary pairs. We know that this
order is:
But if you examine the first list again you will see the planets in the
order
How does the model for the planets work in a human organism. To
understand this we will employ Gurdjieff's Enneagram - a very useful
device in understanding octaves and patterns of growth and decay.
Place the planets on the enneagram as in the second diagram, and
we have an explanation for both the Tamasic and Rajasic outward
expressions of the planets Pluto, Neptune, Uranus and Saturn (on the
left side) belonging to darkness. Mercury, Venus, Mars and Jupiter
belong to light.
The pairs arise as follows: Pluto-Mercury and Jupiter Saturn
adhere together as pairs. Neptune, Uranus, Mars and Venus and their
interplay are represented by:

Parameshvari - your whole being
Svaha - as sacrifice
(whole circle = Parameshvari)
Or:
Om Hrim Shrim Krim (Dattatreya)
Parameshvari (His Shakti)
Svaha (In Sexual Union)
life Force is energy

Soft and soft do not go together, and neither do hard and hard.
Of course the yoni must be soft and the penis hard for this interplay
to come about. The moon is soft and the sun is hard.
The Great Treatise in the I Ching confirms the astrological and the
AMOOKOS view that an octave both expands and contracts within
itself. As any plant grows (we take plant as a synonym for organism) a
mutual process of backwards and forwards lines of time if proceeding.
This enables us to produce the forward-backward enneagram shown in
the diagram. You will need time to assimilate these ideas. Examine the
diagrams and explanations carefully, meditating on them where necessary.

The Smashing of Conditioning
Accept your feelings (emotional and physical). Allow them to penetrate
your head. Surrender to your head, heart and body - these often
function independently, with disastrous results. Do not allow your
head to crush your heart. Do not allow your head to ignore your body.
Knots

Many occur at the junctions in the Shri Yantra (human Body) - at
the neck and genitals. You may find chronic tensions which prevent one
brain or region of the body from feeling another. A great deal of energy
is involved here.
Symptoms of Success (but not success itself)

Hot tingling sensations in neck muscles. Feeling of numbness in
areas of the body, perhaps in face, legs, arms. Increased spontaneously
easy breathing. Feelings of anger and frustration. Spontaneous body
movements.
I

Resolutions or mantras to help carry things through:
I accept my emotions
I accept my physical senses

Meditate on the following Mantra:
Hrim - Red, in your genitals, Creation
Shrim - Gold, in your heart, Maintenance
Krim - Black, in your brain, destruction.

You can regard life-force energy as a quantity. If you have unconsciously tense armour much of this energy will be bound up in muscles,
leaving little for other process to work in your body. The more tense you
are, and the more obstacles, the less 'alive' you feel.
Conditioning

Imitation of parents and others on a subliminal level is frequently
the root of conditioning, as we discussed under 'Mantra'. If you experiment with this you may notice, for example, that one word or gesture
will swiftly reverberate around a room. This is the basis for much
hypnosis. Conditioning moves from the intellectual to the physical level
very swiftly. Once structured in muscles the psychic knot is 'forgotten'.
The 'Awakened' state is often taken by occultists to refer only to
some nebulous transcendental realm. This most certainly is not our
view. We mean it on an ordinary level - in the here and now.
The Ridgepole

This expression of the I Ching reveals the dynamic Magick of
AMOOKOS. The Ridgepole is the fluid yet equipoised point existing
between the two states of active/passive. The head is 'heaven', the
Earth is at the feet. If you cause and help yang to extend too much it turns
into its opposite. This is also true of yin. Upon this remarkable knowledge of the ancients depends much of the AMOOKOS lore.

Protection Rite of Lord Datta (Dattatreya)

Study of Symbolism - Ganesha

Meditate on the image below which is appropriate; meditate upon
yourself as being one with Dattatreya or Dattatreya's Shakti. This may
be done when one feels in need of great protection, or at the beginning
of other magickal rites.
Meditation image for Dattatreya's Shakti: As a naked Sadhvini,
smeared with red powder, with three red lines on forehead, arms and
breasts, seated in meditation under the audumber tree, wearing a
garland of red flowers seated in the umbra zonule in front of a slowly
burning dhuni; surrounded on four sides by four fierce black dogs who
face outwards towards the four cardinal points, wrathful and alert.
Meditation image for Dattatreya: As a naked Sadhu, smeared in
ashes,, with three white lines on forehead, arms and chest; seated in
meditation under the audumber tree; wearing a necklace of rudraksha
seeds; seated in the umbra zonule in front of a slowly burning dhuni;
surrounded on four sides by four fierce black dogs who face outwards
towards the four cardinal points, wrathful and alert.
You should offer your raw kleshas or ob-blocks to the dogs and to
the dhuni to feed them. To extend the dogs from yourself, you should
visualise that a ray of light extends to each of the four directions and
then coalesces into the shape of a dog. At the end of the visualisation
dissolve each back into white light and reabsorb them back into yourself.

In these papers we cannot stress enough that what is known as "Hinduism" is degenerated esoteric or occult lore. Such which has passed into
the hands of the orthodox as been twisted out of context and has lost its
meaning. But in the symbolism or iconography much of real occult
value can still be discerned by the awake-aware.
As an example, in this section, we will discuss the hidden symbolism of the well-known God known as Ganapati or Ganesha. In presentday Hinduism Ganesha has degenerated into a God stopping obstacles,
and His image can often be seen in shops. The shopkeepers 'worship'
Him for the success of their trade.
If we look at a contemporary image of Ganesha, the iconography
has preserved much of the occult or esoteric side, although the exoteric
side has triumphed. We see a strange composite of elephant and man,
and at the bottom of the picture a mouse or rat.
This is a glyph of the three worlds - of heaven, earth and the
underworld, or sun, moon and fire. But in a very clever and wise way
the symbolism has been drawn from the animal or mammal kingdom.
In this picture man is the mean between the large or macrocosm and
small or microcosmos.
Because of this triple symbolism Ganesha is connected with
three gunas. His association with
'obstacles' comes from the great
strength of the elephant, the intelligence of the human and the
subtlety or ability to penetrate
small spaces of the mouse or rat.
Ganesha is usually shown
with four arms - these represent
the four directions of space or the
four elements - the God being the
spirit or quintessence of these.
This is also an indication of how
the four turn into three and the
three into one.
Ganesha means Lord of
Hosts. As is usual in the Tantrik
symbolism the Name is really an
adjective. This adjective is also
applied to Shiva. The Hosts are
the hosts of spirits or denizens of

Tantra Magick
the three worlds.
Although Ganesh is usually thought of as the son of Shiva and
Parvati, the more cosmic view is that He is, simply, a specialised aspect
or symbol of the primordial God. Because we follow nature, it is entirely
natural that Primordial Godhead is represented by the penis, while the
Goddess is shown by the yoni.
Knowledgeable about the creation of a child, the ancients, knowing
of macro and microcosmos, found it natural to conceive of the sexual
union of a woman and man as analogous to the creation of the cosmos.
You will not be surprised to learn that there formerly existed an
esoteric group of Ganesha worshipers who worshipped the Ganesha
Lingam and his Shakti as creators of our cosmos.
Contemporary images of the elephant-headed God invariably
show Him clothed. Formerly this was not the case. We can note the
following prescriptions for images drawn from a medieval and occult
Indian work:Ganesha: Vermillion colour, three eyes with a large belly. In His
four hands he holds a tusk, a noose, a goad and grants boons. He holds
in His trunk a pomegranate and a crescent moon is on his forehead. He
is adorned with huge serpents.
The symbolism relating Ganesh as being a child of Shiva and
Parvati also has meaning. Their other son is Skanda or Kartikeya. He
rides a peacock. If we take Shiva as guru, His sons, one with him in
spiritual lineage, are the Divine and the Heroic dispositions. Ganesha
and Skanda are princes and Shiva is the king.

The Ganesha Upanishad
We would ask you to examine this in the light that it is a resume of occult
or magickal lore. Think about it with an open mind and analyse it for
what it is.
We do not, in these papers, wish to restrict ourselves to the
occultism of the Indian subcontinent. The gods and goddesses of many
places and traditions can reveal a wealth of material which can expand
our understanding. Occult symbols or sages can often preserve a whole
body of wisdom and yoga magick. Some of this has been corrupted or
garbled through the course of time by the ignorant. But the wise can reconstruct the past into the present for projection into the future.

Ganapatl Upanishad
Auspicious-ness to those who hear - thus the Shanti.
1 Om Lam I bow to Ganapati.
2 You clearly are the tattva. You alone are the Creator. You alone
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Craftsmen and Craftswomen
are the Maintainer. You alone are the Destroyer. Of all this you
certainly are Brahma. You plainly are the Essence.
3 Always I speak amrita. The truth I speak.
4 Protect me. Protect the speakers. Protect the hearers. Protect the
givers. Protect the holders. Protect the disciple that repeats. Protect
that in the East. Protect that in the South. Protect that in the West
Protect that in the North. Protect that above. Protect that below.
Everywhere protect! Protect me everywhere!
5. You are speech. You are consciousness. You are Bliss. You are
Brahma. You are Being-Consciousness-Bliss. You are the NonDual. You are plainly Brahma. You are knowledge. You are
Intelligence.
6 You create all this world. You maintain all this world. All this
world is seen in you. You are Earth, Water, Air, Fire, Aether. You
are beyond the four measures of speech. You are beyond the three
Gunas. You are beyond the three bodies. You are beyond the three
times. You are always situated in the Muladhara. You are the Being
of the three Shaktis. You are always meditated on by Yogins. You
are Brahma, You are Vishnu, You are Rudra. You are Agni, You
are Vayu, You are the Sun, You are the Moon, You are Brahma,
Bhur-Bhuvah-Svar.
7 'Ga' the first syllable, after that the first letter, beyond that 'm',
then the half-moon all together, joined with 'Om', this is the
mantra form.
8 Letter Ga the first form, letter a the middle form, m the last form.
Bindu the higher form, Nada the joining together, Samhita the
junction. This is the vidya of Lord Ganesha.
9 Ganaka is the seer, Nricad-Gayatri the metre, Sri Mahaganapati
the God. "Om Ganapataye Namah."
10 Let us think of the one-toothed, let us meditate on the crooked
trunk, may that tusk direct us.
11 One tusk, for arms, carrying noose and goad, with His hands
dispelling fear and granting boons, with a mouse as His banner.
12 Red, with a big belly, with ears like winnowing baskets, wearing
red, with limbs smeared with red scent, truly worshipped with red
flowers.
13 To the devoted a merciful Deva, the Maker of the World, the
Prime Cause, who at the beginning of creation was greater than
nature, and man.
14 He who always meditates thus is a yogin above yogins.
15 Hail to the Lord of Vows, hail to Ganapati,hail to theFirst Lord,

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hail unto you, to the Big-bellied, One-Tusked, Obstacle-Destroyer,
the Son of Shiva, to the Boon-Giver, hail, hail!
16 He who studies this Atharva Shiva moves towards Brahma. He
is always blissful. He is not bound by any obstacles. He is liberated
from the five greater and the five lesser sins. Evening meditation
destroys the unmeritorious actions of the night. At both evening
and morning he is liberated from the bad and he attains DharmaArtha-Kama and Moksha.
17 This Artharva Shiva should not be given to those not pupils. If
from delusion a person so gives, he is a bad person.
18 He who wants something may accomplish it by 1000 recitations
of this. He who sprinkles Ganapati with this becomes eloquent. He
who recites this on a 4th day becomes a knower of Vidya. This an
Artharva saying "He who moves towards Brahma Vidha is never
afraid." He who worships with fried grains becomes famous and
becomes intelligent. He who worships with sweet-meat (modaka)
gains the desired fruit. He who worships with samit and ghee by
him all is attained, all is gained by him. He who makes eight Brahmanas understand this becomes like the sun's rays. In a solar
eclipse, in a great river, or in front of an image having recited (this)
he gets accomplished in the mantra. He becomes liberated from
great obstacles. He is freed from great misfortunes.

formal part of the curriculum. But you are strongly recommended to
incorporate elements into your own work.
A Tantrik View of Consciousness

People commonly experience three states: Being awake (Jagrat),
dreaming (Svapna), and deep sleep (Sushupti). But the fourth state,
Awake Awareness (Turiya) is not usually considered by ordinary
science.
All of these states interpenetrate each other. A daydream is
Svapna in Jagrat. A lucid dream is Jagrat in Svapna. Other subdivisions
exist, and can be explored. One of the aims of AMOOKOS is to give
members experience of the fourth state in each of the other three states.
Dream Record

Keep a separate diary by your bed. Use a biro or pencil to record
dreams. Include the date, time, and the place of the record. Note your
dreams first thing in the morning, immediately on wakening. At first
you may find this hard to do, and there will be days when you record
nothing, but persevere. Note fragments of dreams, however bizarre and
apparently unconnected. Meditate on your dreams in the umbra Zonule.
Dreams as a guide to Conditioning

Dream content often contains references to the previous day's
events. These may show inner reactions to people, events, and even
health. They are a great guide to discovering conditioning. The key to
dream symbolism is often conundrum, ambiguity, and puns. This inner
code is unique for everyone.
Senoi Tribe

Dream Power
Our view is that Wake Dream Deep sleep are one continuum called the
4th. Many problems arise because of mutual interpenetration. A daydream
is an example of this, as is performing a whole series of complex actions
without being aware of any of them.
In our dreams, wake state can exist. Usually we recall fragments
the next morning when we awake. These fragments may contain hints
of previous day's activities, of things which have happened when we
were dream-awake, (mad association) or deepsleep - awake.
If you are interested in working with these fragments, the books of
Dr Ann Faraday may prove useful to you. But it is possible to get bogged
down in the world of 'Dream Power' or the mad pursuit of lucid
dreams.
Members should carry out their own experiments with dreams
and states of consciousness. As there are many levels to this work, and
it is best carried out on a personal basis, we have not included it as a

This group of people incorporated dreams into their world-view.
In the morning, family members shared their dreams. If someone met a
hostile entity in a dream, she or he had to subdue it, and force it to give
a dream gift to bring back into everyday life. The gift had to be
something useful or aesthetically pleasing. The Senois seemed to regard
hostile dream elements as split off parts of their own selves. Attempt
this technique with your own dreams. Resist the temptation to interpret
dream characters as being "outside" yourself. Dream friends should be
cultivated. Dream animals like lions and tigers might represent latent
powers. Before sleeping, ask for a specific dream on a specific point —
perhaps some split or confusion you've been unable to resolve in either
the umbra Zonule or in ordinary life. The tantrik goddess of dreams is
Svapnavati Devi (She who goes in sleep).
Lucid Dreaming

Lucid dreams can be triggered mechanically by biofeedback methods. Alternatively, you can use symbols to trigger a lucid dream. Select
a symbol which you decide will wake you up during a dream, for

example simple yantras set in jewellery, a vajra, or any other such
mnemonic.
Astrology and Dreams

Yavanacharya (Pythagoras) held that dreams were influenced by
different planets affecting or transit-ting a birth chart. This is a fertile
field for investigation. But you will need to keep a dream record for
some time before you can start experimenting.
Daydreams

This is Svapna in Jagrat. The four states interpenetrate. A daydream
is association of thought in a an apparently random manner. Try and
keep records of these as well.

Siddhis - magickal powers : an inner view
Astral Projection, the idea that human beings have a subtle body
attached to the physical one is very ancient and common to many
different cultures.

Astral Projection and the body's Nadis
This is work of the Nadi Chakra. The nadis in the body are the conduits
of vital energy or prana. There is a shakti called Pranashakti. Her Yantra
is the nadi network in the body. Before being able to withdraw these
nadis it is necessary to be aware of Pranashakti within your own body.
These manifest as currents which can very definitely be felt physically.
Their action hinges on breath being 21600 (ie the number of breaths in
one day and one night).
The radiance or luminosity of Pranashakti extends a few inches
beyond the body. Pranashakti is one with Nada (Sound in itself). When
she is withdrawn, at first one's outer extremities become cold. One may
feel slight breezes seeming to move over your limbs. Then the body
becomes or feels as if it is paralysed. As Pranashakti merges with Nada
Shakti a feeling of vibration commences until a stage is reached where
this involving Pranashakti becomes sound. At this stage Nasikashakti
may manifest.
This Nasika is a zig-zag phenomenon accompanied by strong
emotional and physical feelings and perhaps inner sound moving from
one side of the back to the other. This is often confused with so-called
Kundalini - but recall that this term is loosely and incorrectly used by the
uninitiated.
When all Prana has withdrawn into Nada, exit is made via the
crown of the head. This process described in full here is exactly analogous to the death process. It is not easy to become proficient in this
method, and indeed if you have equilibriated your three shaktis within

your body it is even harder. Remember it is only possible to withdraw
Pranashakti when you are fully aware of how to extend Her - in other
words, when you have experienced or had sexual intercourse with Her.
The difficulty with attempting astral projection before one has
stabilized one's nadi web is that the withdrawn energy can cross into
areas which have not been stabilised.
An old Shaivite tradition gives a clue to a sound occult basis for the
different 'bodies'.
BINDU
BLISS"BODY"
SOUND IN ITSELF
NADA KNOWLEDGE "BODY"
THE 4TH
MOON IMPRESSION "BODY"
BRAIN
SUN
BREATH
"BODY"
HEART
FIRE
FOOD
"BODY"
GENITALS
A mantra and a human body have these components. Although
these five elements are shown 'above' each other, the truth is that they
are omni-pervading. How to realise in oneself Nada or sound in itself,
this is enigma. The axis for the three centres of Moon, Sun and Fire, is
Bindu, its axis is Nada.
The Astral Body is taken as the old idea of a body attached to the
physical form by a thin cord is the breath body. It has duration in time,
that is to say that it lives and dies. Only human beings and animals have
one. Dead people, that is to say those whose core is rotten, don't.
DURATION
BINDU
SPACE-TIME OVULE
DURATION
NADU
DEEP SPACE
DURATION
MOON
MOON
DURATION
SUN
SOL (ENTRANCE TO DEEP
SPACE)
DURATION 21600
FIRE
SPHERE OF YOUR BODY, ie
THIS PLANET AND PLANETS

Other Siddhis
In the natural course of magickal self-realisation, of contact with
your Guardian Spirit it is likely that powers will develop of their own
accord. You should not make the mistake of regarding these as goals.
Unless you are a steady thing yourself, no siddhis accrue.
They come naturally with spiritual growth, when you are relaxed,
awake, and aware.
Only a few are mentioned below. They are mentioned here so that
you will recognise them for what they are, they were all traditional
powers of tantrik lore:
Remember the key to these 27 doors is: Sahaja-Samarasa-Svecchacarya - equipose, spontaneity, the doing of one's true Will:

Tantra Magick

Craftsmen and Craftswomen

1 Sphere of three times (knowing past, present and future)
2 Penetration into words (understanding of language)
3 Penetration of previous rebirths (do not seek this, it may come of itself)
4 Telepathy (brain to brain contact. When this happens, it is a very great
thing, and is not by any means linked to the world of ideas or thoughts)
5 Invisibility (this can be very useful)
6 Penetration into death processes (useful for our own passage)
7 Full Triple Being (ability to think-feel-sense as one)
8 Having Totalismus-Entire (strong as a lion, penetrating as a mouse,
etc)
9 Penetrating into hidden things
10 Knowledge of Heaven
11 Knowledge of the Planets (time breath science, lower grade)
12 Knowledge of the Constellations (time-breath science, medium grade)
13 Knowledge of physical body and true medicine
14 Freedom from hunger and thirst
15 Great steadiness
16 Insight into the spirit worlds
17 Divine intuition (pratibha, you may be born with this but it is rarely
a spontaneous manifestation)
18 Knowledge of consciousness
19 Power of the five-fold academy
20 Subtle body travel (it is easier to fly Pan-Am, do not in any way
confuse this with creative imagination a la Golden Dawn)
21 Great Strength
22 Effulgence and radiance (this is aura, charisma, brightness)
23 Conquest of nature (you are nature)
24 Knowledge of time (You are time. Time-Breath science, highest
grade)
25 Knowledge of all things
26 Recognition of intrinsic signs (the patterns of earth-bonded things)
27 Wealth
If you are involved in the occult for any length of time you will
meet various people who claim one or more of these powers. Treat such
claims with scepticism. Each siddhi is a very great thing and much rarer
than most people would have you believe. Achievement implies a level
of being of greatness.
Abandon the idea that every one is capable of progressing in
matters of yoga magick. The current idea is that in our social-democratic
societies anyone is capable of achieving anything they wish. But devoid

of will as 98% of people are, this can only be a delusion.
Food (our physical body) can be well or badly cooked. Quality
varies from cook to cook. Being is the cohesive elixir which we are
looking for. Devoid of spiritual being, people are mere beasts (pashus)
and less than animals, which are at least true to their own natures.
Another point useful to remember is that you will know for
yourself your own powers, but others will not (and indeed cannot)
usually recognise them, other than by reacting to you in different ways,
but usually unconsciously.
Do not neglect the fact that you have a wealth of so-called ordinary
power which is mostly unused. People have reservoirs of potential
which often stagnates because they do not have the three powers of
Will-Knowledge-Action. The mantra here is 'carry Things through'.
Repeat this 108 times or your magick will be dust. Sometimes you may
lose the thread but if you are sincere you will find it again.
A magician may not employ harm to another unless she or he has
consulted two others of fifth degree or above. In rites of protection remember that you belong to a line which has existed for a very long span
of time and that you may draw water from the well. Read Hexagram 50,
cornucopia is our hidden name.

104

105

These are three specialised attendants of the Great Shakti of Time. They
give whatever one desires, if all three are worshipped.
1 Right half of body male, left half female. In her-his right hand a Moon,
in her-his left hand also a Moon.
2 In her right hand she holds a set square, in her left hand a compass.
3 In her right she holds a Sun, in her left hand a Moon.

Time Tantra
Purification or infusion of any substance
1 To prepare a powder, water or
substance infused with any of the
powers (shaktis) of Time, you
should face the appropriate direction, choose the right time, and
draw (using the breath method)
the appropriate shakti into whatever substance you are magically
preparing.
2 If, and only if the direction is
inimical, you should, beforehand,
draw the Tortoise Yantra with its
head facing the inimical direction
and within an earthsquare, shown
in the diagram.
(i) You should visualise the following form of Shiva in your
heart:(ii) As black as coal, holding sword,
skull, trident and damaru.

(Hi) Then you should indraw Him into the Yantra above and offer
incense, flame, water and food, then reciting the mantra 106 times:
KSHAM KSHIM KSHUM KSHAIM KSHAUM KSHAH
I WORSHIP THE LORD OF THE PLACE SUCH AND SUCH, PHAT!
After this worship, indraw the Lord of Place and proceed. Leave the
Yantra where it stands for the duration of your magick.
3 To worship a Time Shakti you should visualise Her in your heart and
offer mentally the five sense impressions before outdrawing Her.
4 After She has been invoked and duly worshipped, once again indraw
Her by breath before ending the rite.
5 The mantra for each, which you have to recite at least 216 times is:OM HRIM SHRIM KRIM (Name of Shakti) SVAHA

Kali Kaula Kula Mahakala Akula - the Wheel of
Time
Kali is said to be the presiding Goddess of the Naths. Her Guru line
numbers amongst its members both Matsyendranath and Gorakhnath.
She is the Shakti of Time. Time itself is Shri Mahakali, and Her spouse
or alpha ovule is Shri Mahakala Bhairava, at once beyond and one with
Time.
Time is viewed as terrible because its inexorable process consumes
the cosmos. From Mahakali emerges a cluster of lesser Shaktis which are
her Shaktis of Creation, Maintenance and Destruction. These are the
yoginis and Door Protectors of the Body Yantra.
Sometimes shown at the centre of the Kali Yantra are five triangles,
each point of which represents one of her most intimate forms known as
Nityas, a word meaning 'eternity' or 'day7. These days are the waning
digits of the Moon.
Kali, like many other great Vidyas, is a complete cosmos within
Herself, and 'astrology' is the key to understanding Her symbolism. To
become 'free from time' implies to be one with Shri Mahakala Bhairava,
Adinatha, Alpha Ovule, Dattatreya, Mrityunjaya (Shiva as Conqueror
of Death) etc, etc.
The Kalachakra is the wheel of time, or the Wheel of Kali and her
subsidiary Shaktis. Her path is the path of Return. Return to what? To
the orgasm which started our own particular planet or cosmos off, and
which is Kali Kala Samarasa or the perfect assimilation within oneself of
both Sun and Moon, symbolised by the eclipse.
Kaula A kaula is a Knower of Kali Kala.
Kula A Kula or Clan is a family or duster of Kali's Shaktis, some of

Tantra Magick
wich build, some of which maintain, and some of which withdraw.
Akula Lack of Kula, that is to say, the Alpha Ovule.

Major Subdivisions of the Wheel of Time
Kali and Kala are symbolised by the Sun and Moon. Their sexual union
symbolises that which unites them, ie their child or earth. Because this
has the property of reconciling Kali and Kala it is linked to the Guna
Sattva. Moon is Tamas and Sun is Rajas. All these factors are interchangeable.
Both Sun and Moon have four modes or Kulas which correspond
to the four elements Earth, Air, Fire and Water. Earth too has four
modes. In the case of the Sun the modes are known as Mercury, Jupiter,
Venus and Mars. The Moon's Kulas are Pluto, Saturn, Uranus and
Neptune. These are therefore subdivisions or Kulas or clusters of Shiva
Shakti.
If we take each of these four as engaging in sexual intercourse they
produce:
Shakti + Shiva = Child
Pluto + Mercury = Air
Saturn + Jupiter = Earth
Uranus + Venus = Water
Neptune + Mars = Fire
Moon + Sun
= Aether
These are Kali's fifteen Nityas, and the digits (Kalas) of the waning
moon: Full Moon (Sun), Mars, Fire, Neptune, Uranus, Water, Venus,
Akasha, Saturn, Earth, Jupiter, Mercury, Air, Pluto, New Moon (Moon)
Mahakali is therefore unified time, or the collectivity of all Her
Kulas or Yoginis. One is already liberated - the Alpha Ovule. The trick
is to 'rearrange' the kulas so that (1) both time and its power becomes
apparent to you and others according to one's Will, and (2) that one
realises oneself as source and expression of Time.

Craftsmen and Craftswomen
Realm 1
Realm 2
Kala (Sun)
Kali (moon)
12 Kalas
15 Kalas
A microcosm is defined as the blending of the 12 Kalas of the Sun
and the fifteen kalas of the Moon. Both sets of Kalas are again made up
of the sexual union of Shiva and Shakti in various proportions. A
microcosm is therefore sometimes called a 27, whereas a Macrocosm is
a 108.
This mutual blending of the Sun and Moon or Shiva-Shakti is
represented in the Shri Yantra in a unified way by the 5 downward
pointing triangles (5x3), and four Upward pointing triangles (4x3).

Time and its units
The basis of Time in Tantrika conception is breath. This is because it is the
mean unit of the whole cosmos as food. In Ayurveda there is 'food' as
food, 'food' as breath and 'food' as sense impressions. All three types
are consumed at a different rate or vibration.
In one day and one night a balanced human being is said to breath
21600 times. 10800 are for the night and 10800 for the day. A day and a
night is one breath for the Sun. One year is one day for the sun. A lunar
fortnight is one breath for the Moon.
The basic unit for Zodiakos is also 21600 (minutes of arc). Of these
10800 are of Kala and 10800 or Kali. This divides Zodiakos into a Solar
and a Lunar half. Within this Wheel of Time there are therefore six
sidereal constellations which are Lunar, and six which are Solar. These
two sets are each divided into a Solar and a Lunar half, and of these two
sets of three are made up of a Rajasic (Solar), Tamasic (Lunar) and a
reconciling component.
This gives the fundamental division of the constellations into 12 the 12 Kalas of the Sun. They are in units of 4.

The Time Breath Chart
This individual chart shows how the particular blendings of the 27
solunar Kalas affect a being's breathing pattern.

Basis of Time
Number, that is to say the interplay of Shiva and Shakti, is the basis of
Time. The whole circle of Zodiakos with the planets, sidereal constellations, angles and Navamshas is Mahakali Herself.
The lesser subdivisions of Time come into play as a result of the
reblending of the lesser Kulas with the greater Kulas. In a time breath
chart there are two great realms which are reconciled in a human being,
taken as a symbol of Sun/Moon or Shiva/Shakti perfect assimilation:
108

Magickal application of the Time Breath Chart
A balanced human being breathes 21600 times in day and night. An
unbalanced human breathes haphazardly according to the pattern
found in the Time Breath Chart.

109

Tantra Magick

Craftsmen and Craftswomen

The 27 Hormonal Messengers or Dutis

or another thing cannot happen.

The heart and core of the 27 Kalas is Samarasa beyond Time and Space,
modified into 27 various blendings of Sun and Moon. This is the
Supreme Hormone.
A Time Breath Chart shows a predisposition to one of more of the
various hormone - Kalas. It is these which are both affected by and affect
the breath, the physical appearance, the muscle structure, armourings
and so forth.

This involves the individual fight against particular identifications
based on one's own Time Breath Chart and the seeking of Sahaja, Sama,
Samarasa based on return to one's source and freedom from actionreaction shown in one's own chart.

The Kaula Circle
This was made of up 8,15, or 27 Shaktis with their Shivas, selected
according to the predispositions in their individual TBCs of the various
Kalas, the conception being that by assembling these Dutis, Suvasinis or
Nityas one created on earth a model of Macrocosm.

Poison or Nectar
Whether these messengers act as poison or nectar depends on their
individual positions in relation to the Wheel of Time at the time of birth.

Poisons
These are configurations which affect a human being on Sun, Moon and
Fire levels to produce psychological disturbances structured in mind,
feelings and muscles.

Planets as Symbols of the Hormone-Dutis
Because the planets or Yogins as a circle within themselves contain all
the elements of the Micro-macrocosm, it is possible to take their effects
as a measure of all other effects occurring in the wheel of time.

Nectar or Poison
If nectar, the planes give beneficial results to the individual in whose
chart they are found. If poison, the planet gives detrimental effects.
However the significant thing from the point of view of a NathMagician is that, whether 'good' or 'bad', the person manifesting them
is partial.

Chief Nectar is Samarasa
The goal of the magician working with the Kala Chakra is the liberation
within her of his being of the Maha Amrit or Super Nectar, which gives
both access and birth to all other nectars.

Sama Consciousness
This is Equipoise, a stale of being in which partial identification with one
110

Kala Chakra Method of Magick

Uncover the Moon!
The most vital magickal aspect of the action of these Kalas of the Moon
is that they partake of Maya or seizure, and have power only when a
magician is unconsious of them. Because they simultaneously affect the
three levels it is impossible to attack their lawful results using one only
of mind, body or feelings.

Observe others!
Because others unconsciously express the effects of the hormonal Shaktis,
observation of them in others is the key to uncovering their effects in
you. For example if you see 50 people with Pluto Kala strong and each
manifests the same hormone or type, and if you yourself know that you
have Pluto Kala strong it is reasonable to presume that you also may be
unconsciously expressing Pluto Kala. This gives you a strong basis for
working.

Shaktis themselves oppose Kalachakra Magick
Because the Kulas have as their function the covering or englamouring
of their own Shiva consciousness they oppose the process.

Heroines and Heroes
You must be heroic if you venture far on this path of tantra as everything
in you and much outside opposes the work. Therefore make a strong
resolution to carry things through.

Yogas in Kalachakra
Any place where on Kala in a Time Breath Chart is connected with any
other Kala or Kalas is a yoga or union of two hormonal factors.

Final Conclusion
Reread Tantrik Astrology. Reread the chapters on Time. If you have not
already done the work of observation, now is the time to start. Start a
separate Record and tabulate your results from people you chance
across in real life.

Tantra Magick
The Kaula Upanishad
May the Kaulika triumph! May Varuni triumph! May Truth
triumph! May fire triumph! May all living things triumph!
Obeisance to the Absolute, Obeisance to Earth. Obeisance to Fire.
Obeisance to Air. Obeisance to Guru! You are like the Cosmos! You
are that, self-evidently! I will speak of the Divine Law. I will speak
the truth! That must protect me! That source of speech must protect
me! Protect me! Protect my speech! Om shanti shanti shanti.
Now the investigation into Dharma. (It is) knowledge and mind. It
is the unified cause of both knowledge and liberation. Siddhi
emanating from one's own being arises from liberation. The five
objects of the senses constitute the expanded Cosmos. Of all this
Knowledge is the Essence. Yoga is liberation.
The absolute without parts (Adharma) is the Creator. Ignorance is
the same as knowledge. Ishvara, the Lord is the Cosmos. The eternal
is the same as the transitory. Knowledge is identical with the
absence of knowledge. Adharma is Dharma. This is liberation. The
five bonds constitute the essence of real knowlege. The Pinda is the
producer (of all). In that is liberation.
This is real knowlege. Of all the sense the eye is the chief. One should
behave in a way opposite to that expected. One should not do this
devoid of Tightness. All this is the essence of Shambhavi.
The amnya not to be found in knowledge. Guru is oneness. All is
oneness within the mind. Siddhi does not exist in uninitiated ones.
Abandon pride and so forth.
One should not reveal this. One should not discuss this with
pashus. Even weak argument may contain the truth. One should
not make distinctions. Do not speak of the secret of self. One may
speak of it to a pupil.
Within a Shakta, outwardly a Shaiva, in the world a Vaishnava.
This is the rule. Liberation comes from knowledge of self.
Condemn not others such as Adhyatmika. Do not perform vows.
Do not establish oneself on restraint. Binding oneself is not
liberation, a Kaula should not practice outwardly. One becomes
equal to All. One becomes liberated.
One may read these sutras at sunrise. One attains the siddhi of
knowledge. This is the knowledge of Self, or Parameshvari.
May the Kaula triumph!
Om shanti shanti shanti.
The Kaula Upanishad is complete.

112

113



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