julian vayne | The Blog of Baphomet

One of the esoteric Orders I work within is that of The Arcane Magical Order of the Knights of Shambhala a group that has its roots in the Tantric lineages of the 9^th century. This order combines two streams of Tantric initiation, that of the Uttara Kaula (the Shakta or Goddess focused Clan) and the Nath cult of Matsyendranath (a broadly Shivite form of tantrism). In the modern age these traditions of practice were developed by the work of Mike Magee (Lokanath) and John Power (Vilasanath). These people had in turn been inspired by the explorations of H H Shri Gurudev Mahendranath, aka “Dadaji”, aka Lawrence Miles (1911–1992) who famously was advised by Crowley to ‘go east young man!’ (ie to India) in order to learn about magick. Mahendranath blended Western Occultism and Paganism (including the Thelemic cosmology of Crowley) and Tantric styles. Thus initiating an inspirational corpus of writings which is essentially an esoteric fusion cuisine baked somewhere between 93 and 108 degrees.

Although AMOOKOS has perhaps one of the longest and most defensible lineages of initiation claimed by any occult group in the west (probably) the Order itself is far from a formal affair. An initiation process exists and this is predicated in part on following a recommended course of study but, more importantly, on the development of a relationship between the aspirant and their Sumitra (spiritual friend).

Though this form of esoteric practice is over a thousand years old, and has migrated from India, Nepal and Tibet into the West (before the current wave of Vajrayana Buddhism in Europe and America as described by the recent film When the Iron Bird Flies) it is still a little known organisation. The main reason for this is that the spirit of the lineage itself finds its own way. Current Naths are (generally) supremely disinterested in encouraging would-be members to do the work, become initiates, or get involved in any way. Some claim that this attitude is a clever smokescreen to ensure that only those with a real commitment to mastering the secrets of tantra stick it out long enough to receive Diksha.

…and don’t forget to breathe.

Many of the AMOOKOS-style practices themselves are (like the sex magick secrets of the OTO) only known to those who have undergone initiation, or have access to the internet. They are also (like many good things) often very simple. Here’s one I’ve been getting into over the last few months…

Nadi Shodhana

There are many variations of this practice.

The essential technique is to sit in a meditative posture (Padmasana is usual but Vajrasana may be used also) after at least 30 minutes of hot body work (Ashtanga yoga for instance), and before adopting Shavasana.

The hand is placed so that the index finger is in contact with the ajnachakra and the thumb is used to seal the right nostril. Breath is taken in through the left nostril. This stimulates and cleans the lunar (Ida) channels of the body. The breath comes into the body and fills it, eventually entering the Muladhara chakra and stimulating Kundalini.

The breath is now directed out of the body through the right nostril (the thumb seals the left nostril). In this way the lunar channel is both filled and flushed, cleansing the psycho-sexual-energetic organism. During this process the lunar energy of the breath must be sensed. The tantrika should be able to discern the form of the lunar power (which will depend on the phase of the moon, the age and health of the practitioners body and many other factors). It may appear as the cold, blue-white wyrd glow of the moon. Or the pearlised milk of the divine Mother. It may have a felt sense (for example cool and fresh) rather than a visual form, or may manifest as a sound. The practitioner should pay attention to any changes in colour or other imaginary manifestations of the air as it leaves the right nostril. These often indicate the presence of spiritual obstructions that this practice seeks to dissolve. It may be necessary to hold the inhalation for a few moments to allow the ida breath to pool at the root of the shushumna and have time to radiate its power throughout the body.

The lunar breath is maintained until there is no discernable difference in quality between the inbreath and the outbreath. The ida has percolated fully through the subtle body, cleansing the nadis, so that the energy exiting the body carries no hint of impurity.

Subtle anatomy

This process is then repeated, this time breathing in through the right nostril, pulling in the solar pingala breath. The breath manifests as warm, golden, frankincense scented air (again the practitioner should remain attentive to the form of the solar breath and the way it manifests in the imagination as this will provide insights into the subtle state of the body at that time of practice. Try to feel the solar force rather than construct the way it manifests according to a predetermined schema).

Once the ida and pingala nadis have been invigorated and cleansed a few breaths are taken with both nostrils open. In this breath the kundalini stirs, hums with vitality and the body is flooded with magical power. Stay in this state as long as desired and then adopt Shavasana and let go of the practice.

Vajranath

The use of the Statement of Intent is a common feature of most rituals. This can be couched in Pagan terms ‘We meet here today to celebrate the festival of Samhain…’, in NLP savvy results magick style, ‘We rejoice as the project of fracking is abandoned in the British Isles’ or Buddhist friendly lingo, ‘We dedicate the merit of this practice to the liberation of all beings’. And though it’s undoubtedly important to spend time divining and formulating what it is we want our magick to accomplish, it’s also important to appreciate the rule of Unintended Consequences. There are lots of examples of this principle; the inadvertent increase in bio-diversity in some war ravaged parts of the world, or the increased use of fossil fuels as smoke free pubs put heaters outside to warm their patrons now banished into the chilly night.

Sure as eggs is eggs…

Living as we do, in a complex world of every shifting inter-connected events, the idea of saying ‘I want X’, can never be the whole story by any measure. In fact I’d suggest that most of our magick operates as much through us, as something that apparently emerges from us. In those ritual moments, where we become conscious of the process we’re engaged in (celebrating Halloween, doing results magick or a spot of Tonglen), we’re actually pointing back towards the on-going process of our lives, reminding ourselves of what we’re doing just as much as casting our desires into the future.

Let’s say that you do a protection ritual for someone. The way in which the ritual is framed will emerge from your psychological state at that time. Do you choose to mirror the nasty stuff coming at you, returning it to it’s apparent point of origin? Do you attempt some cursing sorcery or ill-wishing antics? To generalise; the former policy (setting up protective wards, working to support those who are under threat and make them stronger, deploying blocking and binding spells), these betoken a much more nuanced, long-term and intelligent way of dealing with the problem than wildly stabbing at poppets or similar histrionics.

If you’re a poppet stabber chances are also that you’re caught up in a view of the universe characterised by fear and hatred. In such a state that old chestnut Lust of Result (assuming you think it applies in your model of magic) will probably be at a maximal value. It’s also likely that the law of Unintended Consequences will get you. This isn’t some kind of re-writing of karma or three-fold return but the simple fact that if you set out to do harm you’re quite likely to find quite the reverse taking place.

I saw a great example of this recently following the unpleasant trolling of friend where the anonymous emails sent her way actually galvanised a great up-welling of support on her behalf. This included messages of care and assistance from people she has previously had had minor disagreements with. In swinging his metaphorical club around the troll has stirred up a support group for their intended victim. This process included inadvertently calling allies with specialist computer skills, ideal for tracking down the miscreant. The actions of the nasty troll (who of course made some claims of curse-wielding powers) had had the unintended consequence of summoning a bunch of particularly helpful spirits to my friends aid!

Droll Troll

Does this cut both ways? What if you act all starry-eyed and trusting in the universe? What of the unintended consequences of becoming a door-mat for those opportunistic, confused or just plain psychopathic people out there? There’s nothing in principle to stop that happening however this is where the idea of Virtue comes in. Developing a Virtue is the deliberate cultivation of a dynamic equilibrium between extremes of behaviour. There is, for instance, the virtue of courage. At one end of the continuum of behaviours we have foolhardiness, and at the other cowardice. Courage stands somewhere between them. By cultivating our virtue we seek to place ourselves in a balanced, yet dynamic relationship with the world, and in practice this means we usually have a wider field of perception. We’re better able to notice the unintended consequences (both positive and negative) or our actions and reactions to the world. We’re more flexible and more likely to be successful in what we do (and able to meet the lessons from our failures more honestly). (My favourite model of virtue is described in Character Strengths and Virtues by Christopher Peterson and Martin Seligman).

The person fixated on getting their way in the universe (bellowing Barbaric words at the top of their voice in the street and relentlessly pushing their monolithic interpretation of the world) is likely to be very far from virtuous. They miss the positive unintended consequences of their actions (from which they might theoretically capitalise) and the negative consequences (which could inform them to change tactics). Their obsessive desire makes them quite ignorant of what’s actually going on around them and, amusingly, the more they dig themselves down into their rut the easier it is for the unintended consequences – especially those that diametrically oppose what they want – to proliferate. They literally invoke their own downfall.

Both our daily lives and formal ceremonies may have all kinds of consequences, some of which we will never know (check out the excellent movie Cloud Atlas for a beautiful exploration of this idea). The aim of the wise magician then is to cultivate an on-going project of developing their virtue. This is a pragmatic sorcerous strategy to get us what we want (see my article HERE). Our virtue is reflected in our spells, in what we choose to pray for, and how we choose to act in the world. Those who spend their time Working to screw up the lives of others tend to end up friendless and screwed up themselves. Those who Work for wisdom, justice and humanity in the world actively create the conditions for those experiences to manifest. Such people are better able to weather the storms when times get tough. Moreover when the storm is done they’ve got plenty of capacity in themselves to enjoy the sun, and many loved ones around them with whom they can share it.