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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

by D. B. Taraporevala Sons & Co. Pvt. Ltd. by arrangement

with Mandrake.

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

Contents

Introduction

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)

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

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

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 Interna-

tional 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 acquain-

tance 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 Bud-

dhism.

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 are-

fused 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 self-

knowledge, 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 with 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 run-

ning of their own encampment. AMOOKOS wanted to encourage inde-

pendence for people, and so avoid the problems of egotism, factional-

ism, 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 com-

municate 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 corrup-

tion, 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, experi-

mentation 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 house-

holders 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 them-

selves 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 Re-

cluses 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.

Work:

implies the assembly by you of all the elements and artefacts required to

work this grade.

Necklace:

Simple bead

Number of units:

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.

The Apprentice

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 col-

colored powders, or the circle may

also be visualised or traced with

the point of a wand. The centre of

the zonule is called the Dragon-

Seat.

You should assemble the fol-

lowing 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 pref-

erence 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.

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

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 snap-

ping 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:

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.

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 ele-

ments 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

The Apprentice

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 beauti-

ful arrow form. May my being awake!

Touch Truth: She is young

and beautiful, garlanded with

green, save for the many emer-

alds which stud her anklets, neck-

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 back-

grounds 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 Amookos-

Shambhala. 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, lo-

cated within our own bodies.

Amookos-Shambhala has nine en-

closures 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 above-

below.4

The beasts which guard the

ramparts of the Island of

AMOOKOS are animal forms of

Shiva, and the yoginis or God-

desses 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 time-

breath 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 Wizard-

ess 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 Shambhala-

Pyramidos 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

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 determin-

ing 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 astrol-

ogy. 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 constella-

tion 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 Her-

metic 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.

The Apprentice

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 aware-

ness 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.

Tantra MagickThe Apprentice

Skrying

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.

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 indige-

nous 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.

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 Interna-

tional, 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.

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

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, con-

centrate 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 trains-

of-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 understand-

ing 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 MagickThe 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.

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

to be expected and do not necessarily mean that government agencies

believe they work. All avenues are investigated.

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 inti-

mately 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 mate-

rial.

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.

Chapter Two: Esquires and

Handmaidens

Symbolism of the Grade

Staff:

This is an instrument of support identical to the Lingam or Meru-

Lingam 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:

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

To each Esquire and Handmaiden the Magi-

cian 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 bore-

dom, 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 igno-

rance. Yet this is good, for those who ask no

questions will remain ignorant forever.

Working the Grade

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 Tropi-

cal 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 Microcos-

mos);

- 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 Consciousness-

Awareness.

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 materi-

als.

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 man-

dalas:

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 modifica-

tions 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 En-

ergy; from the outside working in they are four elements, twelve Con-

stellations, 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 character-

istics 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 modifica-

tion of the points

Shiva and Shakti.

The table below

shows how these

emanate from each

other

Tantra MagickEsquires 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:

"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-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

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:

Moon Sense Impressions

Sun Breath

Fire Food and Water

They can only be enjoyed if

there is an enjoyer present to en-

joy 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

Sun Fire of Breath

Metabolism - lung and blood

interchange

Fire Fire of Food

Metabolism - stomach, etc

An important difference

This is a table of Growth

and Decay, or Creation-

Maintenance-Destruc-

tion. 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.

4243

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.

Tantra MagickEsquires and Handmaidens

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:

4647

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

Esquires and Handmaidens

from their union that the whole Yantra proceeds.

When actually performing the ritual, you should spend a consid-

erable 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 (Ura-

nus), 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 scat-

teredness 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.

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 compo-

nents of a ritual is a necessity for a Tantrik. After all, many millions of

ordinary folk in India perform Tantrik rituals without any understand-

ing 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.

Esquires and Handmaidens

Alternatively it may be used as a rite of general protection when recited

at one of the four twilights.

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 direc-

tions.

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.

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 num-

bers.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

Esquires and Handmaidens

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.

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, experi-

ment 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." Identifi-

cation 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.

Tantra Magick

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 Time-

Breath 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 ten-

sion 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, Hero-

ines 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.

Esquires and Handmaidens

Academy of symbolism

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 signifi-

cance and occult meaning. He has three heads, six arms, stands on the

Tantra Magick

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.

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 individ-

ual 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 demi-

god 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 oc-

cultism 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 be-

comes animated or alive.

This is a basis for our five flowering arrows of AMOOKOS, which

Esquires and Handmaidens

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 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 Awake-

Awareness, Shakti is the triangle formed of Iccha (Will), Jnana (Knowledge)

and Kriya (Action).

These three Shaktis together constitute the Triple Goddess, some-

times 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 mu-

tual 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

Tantra Magick

(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 under-

stands 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:

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 confu-

sion. 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 grada-

tions. 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.

Esquires and Handmaidens

The curriculum which follows is intended to explore the limita-

tions 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.

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.

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?

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

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.

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.

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)

Footnotes

(1) Tantrik Astrology is published by Mandrake

(2) See page 69

(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.

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.

Craftsmen and Craftswomen

Working the Grade

The Rite of Maha Zonule

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 intermedi-

ate 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 subsidi-

ary Shaktis, can be employed in

magick for Knowledge. Her sub-

sidiary 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 pre-

siding 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 MagickCraftsmen 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 mem-

bers 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 en-

graved on copper.

Water This Devi with all her Subsidiary Shaktis, can be wor-

shipped 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 wor-

shipped 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 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, Moe-

bius, 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

the West! May Earth protect me in the North!

May the Golden One with her hosts of subsidiary Shaktis shield me

in my thinking!

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, brace-

lets, 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 emer-

alds, 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 gar-

land 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, sur-

rounded 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!

7273

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 dissolv-

ing 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 seg-

ment of the Infinity of Tao does

not hide this fact. The diagram

shows a model of the Solar sys-

tem.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 Jupi-

ter and Saturn.

These two bodies, for the

conventional, are God and Sa-

tan. 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 be-

tween 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 uncon-

sciously (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 macro-

cosm and microcosm have 21600

breaths, which is Hamsa.

It is a secret of the Nath-

Kaulas that "Time is Breath"

Hamsa is said to be Sh-

abdabrahman 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 continu-

ous 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 hyp-

notic suggestion'. When someone is in the hypnotic trance it is sug-

gested 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 Shrim Krim

Wake Dream Deep Sleep

Vame Jyeshta Raudri

Dameshvari Varreshvari Bhagmalini

Fire Sun Moon

Creation Maintenance Destruction

Rajas Sattvas Tamas

Lalita Jvalamuhki Kali

Knower Knowledge Object of Knowledge

Brahma Vishnu Rudra

Measurer Measuring Stick Thing to be Measured

Red White 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 MagickCraftsmen and Craftswomen

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 ex-

teriorisation 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 radiat-

ing 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.

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 Har-

ina-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 love-

bliss 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, consid-

ered 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 Yan-

tra 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

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 Knower-

Means of Knowledge-Known, or, as in our first degree, Measurer-

Means of Measuring-Measured. But because each aspect is the Primor-

dial 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

aspects6 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,

Craftsmen and Craftswomen

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 attrac-

tions 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 (Micro-

Macrocosmos). 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,

851

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 circum-

stances 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 uncon-

scious.

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 ten-

dency 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 ap-

pearance. 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 in-

fluences 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 charac-

teristics. 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:

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 neces-

sary.

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.

Resolutions or mantras to help carry things through:

I accept my emotions

I 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.

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

You can regard life-force energy as a quantity. If you have uncon-

sciously 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 experi-

ment 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 knowl-

edge of the ancients depends much of the AMOOKOS lore.

Protection Rite of Lord Datta (Dattatreya)

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 your-

self.

Study of Symbolism - Ganesha

In these papers we cannot stress enough that what is known as "Hindu-

ism" 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 symbol-

ism of the well-known God known as Ganapati or Ganesha. In present-

day 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 sym-

bolism Ganesha is connected with

three gunas. His association with

'obstacles' comes from the great

strength of the elephant, the in-

telligence 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 MagickCraftsmen and Craftswomen

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 re-

construct 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

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 Non-

Dual. 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,

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 Dharma-

Artha-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 Brah-

manas 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.

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

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

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 meth-

ods. 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 analo-

gous 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

DURATION 21600

NADU

MOON

SUN

FIRE

DEEP SPACE

MOON

SOL (ENTRANCE TO DEEP

SPACE)

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-Svecch-

acarya - equipose, spontaneity, the doing of one's true Will:

Tantra MagickCraftsmen 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 re-

member 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.

104105

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 sub-

stance

1 To prepare a powder, water or

substance infused with any of the

powers (shaktis) of Time, you

should face the appropriate di-

rection, choose the right time, and

draw (using the breath method)

the appropriate shakti into what-

ever 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 fol-

lowing 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 MagickCraftsmen and Craftswomen

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 inter-

changeable.

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.

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 constella-

tions, 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

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.

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

The 27 Hormonal Messengers or Dutis

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.

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 Nath-

Magician 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

Craftsmen and Craftswomen

or another thing cannot happen.

Kala Chakra Method of Magick

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 action-

reaction shown in one's own chart.

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.

112113

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