Typhonic Strands and AMOOKOS

What follows is far from definitive, but hopefully allows for further reflection and an appreciation of the unique contribution that the Amookos (Arcane and Magickal Order Of the Knights Of Shambhala) current has made to the current magical revival.

In considering my own magical development, and the role that the Amookos work has had in shaping my evolution, I was struck by some of the often unspoken commonalities that seem to be shared between some of the main practitioners within the tradition. When assessing the contribution and histories of those adepts whose work I have come to respect, I have been struck by the significant influence of what we might broadly describe as the Typhonian tradition.

While we may gain much from an in-depth discussion as to what we mean by the descriptor ‘Typhonian’, for the purposes of this reflection I am using it to broadly categorize those people who have been shaped significantly by the work, ideas and writing of Kenneth Grant. As I hope will become clear, the people who have been involved with the Amookos work have each taken his inspiration in unique and interesting directions, but have a shared appreciation of the spiritual terrain he was seeking to map.

The genesis of Amookos is often considered to be the result of Mike Magee’s (Sri Lokanath) initiatory relationship with Sri Mahendranath (Dadaji) and the seismic impact that this had on his personal magical universe.  While the encounter with Dadaji was undoubtedly powerful in setting Mike along a path via which he came to be recognized as an expert Sanskrit scholar and translator of key Tantric texts, I have often wondered whether the richness of the Amookos current is derived from a more complex interplay.

kennethandmike

Mike writes: “This picture is of Kenneth and me in 1978 in our flat in Golders Green, just round the corner from where he lived. I am missing him. He was a master of wisdom.  I venerate his memory.”

Prior to this shift Mike had worked for some seven years with Kenneth Grant and while he was clear on the profound change wrought by contact with the Dadaji, it would be fair to speculate as to the degree that his earlier work with Grant continued to be foundational. We know from Grant’s history (as depicted within At the Feet of the Guru) that he himself had had direct contact with Yogic teaching and technique, and Mike is quite open about how the presence of this material in his work with Grant catalyzed his own journey eastwards. Prior to travelling to India and encountering Dadaji, Mike had already begun mantra work, embarked on in-depth studies of Sidereal astrology and Sanskrit, and was familiar with Kashmir Shaivism. While the work with Grant was undoubtedly rich and challenging, he was unable to offer Mike the type of direct initiatory experience he was seeking in order to affirm the knowledge he had gained.

Far be it from me to make comment on the internal dynamics of a Guru-Chela relationship and the whole complex of relationships and community politics that resulted from Sri Lokanath’s work with Dadaji. As some may know, much ink has been spilt and opinion expressed as to how Dadaji’s declining health impacted on his relationships with those close to him. What I feel to be worthwhile, is to describe my own sense of why I and others continue to experience the idea and curriculum of Amookos as having spiritual value.

Having spent significant parts of my adolescence exploring the spiritual traditions of Buddhism and Hinduism, when I began training as a magician in my mid-20s, the East-West synthesis that I experienced in the Amookos work made a great deal of sense to me. Here was a magical group that made use of Yogic technique and perspectives while at the same time incorporating the liberty and self-determination associated with the philosophy of Thelema.

My own route into the Amookos work was via the writing and inspiration of Mogg Morgan. I was fortunate to receive some mentoring from Mogg over a number of years and was eventually given diksha by him. Mogg’s work with the Egyptian God Set is well known and he is quite open about the early impact that his time in Kenneth Grant’s Typhonian Order (the then Typhonian Ordo Templi Orientis, TOTO) had on his magical development.

Having made some links with Mogg via the Oxford Golden Dawn Society, I dug into his Tankhem writings that sought to draw parallels between the God Set and the path of Tantra. What could the recovery of the myth of this “Hidden God” reveal about the diversity of the Egyptian tradition; and how might Tantric and early Hermetic traditions cross-fertilize? This is heady territory, and part of my own desire for closer links with Amookos were significantly influenced by Mogg’s interest in the early history of these Typhon-Tantra links.

As I dove into the Amookos grade papers (published as Tantra Magick) I was struck by the helpful way in which Mike sought to lead the aspirant through a process of self-understanding that would allow for the cultivation of Svvechacharya (true Will). The path of Tantra is often described as that of the Virya, or hero, and when expressed within the tribe of practitioners of the Nath sampradya, the Thelemic goal of awakening and self-sovereignty seemed especially to the fore.

KalachakraSera

Kalachakra thangka painted in Sera Monastery, Tibet.

For me, the beauty of Tantra Magic as a curriculum is that rather than being left with a vague sense that we should pursue “Peace, Freedom and Happiness”, we are given some clear exercises to help us in developing a more Tantric appreciation of our lives. Time does not allow a full exposition here, but Sri Lokanath does a masterful job in exploring themes as wide ranging as the awakening of the senses, the nature of time, and the conscious use of the persona in interacting with the world. Mike does a gallant job in wrestling with the Tantric project of engaging with the realm of the body and life’s earthiness as a means of awakening, and seeking to answer the question of what it might mean to become more fully human.

The heydays of Amookos in the early 1980s provided both inspiration and direction for innovative magicians on both sides of the Atlantic. Not only do we have the emergence of Chaos Magic (again heavily influenced by Grant), but we also have the Voudon-Gnostic research of Michael Bertiaux (see Cult of the Shadow) and the Post-Satanic work of Michael Aquino as manifest in the Temple of Set. For me personally, one key figure to emerge from this occult maelstrom was Maggie Ingalls.

Known more commonly as Nema, Ingalls worked directly with Grant within the TOTO and her inspired engagement with Frater Achad’s work with the Aeon of Maat is described in some detail by Grant in Outside the Circles of Time. Via her work with Maat, Nema received a channelled work via an androgynous figure from the future that she identified as N’Aton. For her, the Aeons of Horus and Maat formed a complementary whole or “double current”, with the scales of Maat providing a feminine counter-balance to the surging energy of the conquering child. In addition to working with a collective of ritual magicians in the Cincinnati area,  Nema was also an initiate within the Amookos tradition. While I may be unfamiliar with many of the adepts working at this time, figures such as Denny Sargent (Hermeticusnath) and Jan Fries were also instrumental in articulating a fusion of Typhonian, Maatian and Nath-Tantric currents.

n'aton

Horus-Ma’at Lodge – N’Aton

I hope what this potted history is helping to illustrate is that there seems to be lots of thoughtful, creative magicians finding inspiration from both the Yogic approach of Amookos and the more creative, nightside explorations of the Typhonian current. While this is an interesting intersect to note, perhaps the more pressing (and interesting) question is to why these approaches are experienced as being complimentary?

Like his teacher Crowley, Grant’s genius is arguably that he was both a great innovator and a great assimilator of other sources. In his desire to explore mystery, Grant engaged with a broad range of occult practitioners (Crowley, Spare, Bertiaux and Nema) and filtered their insights through his own magical imagination. In considering the commonalities between the luminaries that inspired him, I am struck by their shared engagement with the unconscious and their use of visual art as a means of accessing it.

Grant’s magical exploration of both dark Stygian depths and weird stellar realms seem to embody a more Lunar-Vaginal Thelema in contrast to Crowley’s Solar-Phallic one. Of course we are grappling here with binaries and the dangers of over-simplification, but it does feel that Crowley’s somewhat outdated, linear Victoriana was counter-balanced brilliantly by Grant’s strange, writhing surrealism.

For me this is where the strength of something like the Amookos work comes into its own. While Kenneth Grant’s work is strong in the evocation of mood and sense of how strange the magical universe can be, arguably he is weaker at communicating what precisely one does (in terms of technique) to actually get and remain there.

If Crowley (and Parsons) introduced us to the way in which the pursuit of Babalon can fuel our personal Grail quest, then Grant confronts us with the disturbing cost that the pursuit of Shakti might entail. If we seek an experience of the Goddess that moves beyond two-dimensional wish-fulfillment, then it is likely that we will need to make contact with those sources that have evolved a deeper appreciation. For me it feels likely that part of the attraction to Tantra for second and third generation Thelemites is the way in which it offers richer, time-tested means for experiencing She who births, loves and destroys.

Balance is always difficult to maintain, both in terms of our own personal equilibrium and in addressing the various domains of magical development within the context of an Order. Active skills versus cultivating receptivity, prescription versus personal liberty, and group versus solo practice are all competing needs that we seek to balance in ensuring a holism to our learning. In my experience curriculums such Liber MMM and Tantra Magick tend to have an enduring value in that they provide substance and suggestion without demanding adherence to material that may not fit too well with individual disposition.  As Mike himself states in Tantra Magick:

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. Tantra Magick, p93.

Having waxed lyrical for over 1,500 words about the benefits that working with this curriculum offers those wanting a deeper experience of the Thelemic and Typhonian currents, one may rightly wonder, “Well, why isn’t Amookos that functional as an Order anymore?” The answer to this question is complex in that it is connected to the question of whether we believe formal magical Orders remain valuable; and also, which measure we use in quantifying success.

While formal Orders may have a specific and valuable role in the early stages of a person’s magical development, I would wonder whether longer term involvement is essential as a universal aspiration. Social media and a greater espousal of “Open Source” philosophy, mean that for many there is far easier access these days to both arcane information and the possibility of discussing its meaning with others. While I still personally believe that there is much to gain from experiencing the demands and checks that Orders can provide, I am also aware that much energy can be expended in political struggles and in perpetuating ideas that while once helpful are now largely irrelevant.

Many of those people who were members of Grant’s TOTO report the rather strange experience of having made progress and then having been kicked out.  Now while on one level this might appear a bit odd, it may be an initiatory masterstroke! If we reflect upon the way in which a variety of adepts have taken their initial inspiring experience of the Typhonian current and then dispersed it more widely into occult culture, then we might begin to wax lyrical about dandelions succeeding at the point at which they manage to disperse their seed to the wind.

In many ways I see the current role of Amookos as being quite similar to this. As a functional Order that convenes lots of lively gatherings it’s frankly a bit of a failure (at least currently in the UK!). What I do think it succeeds in doing is in providing a node of practice, thought and inspiration around how we integrate Yogic thinking with Thelemic philosophy in its broadest sense. It is my hope that it can still offer some supportive mentoring and friendship to those wanting to evolve a more balanced Magical path in which solar, lunar, light and shadow are allowed to dance together. By seeking to make transparent the ongoing influence of the Typhonian tradition on its form of Tantra, it is my hope that we can move beyond over-dependence on idealized teachers, or the pursuit of a style of Hindu re-enactment that fails to bring us closer to greater freedom. As Mike wisely observes in the introduction to Tantra Magic:

If the work of the Amookos grades was successful, an individual would finally realise that the grades and work were simply a means to an end, to be discarded once the essence was extracted. … Names such as Nath, and groups such as Amookos, could only remain as relative things. When spirit is free, what matter the name its outer form is given?

SD

Many thanks to Mike Magee and Mogg Morgan for giving this piece the once-over and filling in some historical gaps. J

Magic in the BodyMind

Recent blog posts regarding the spheres of Chaos have been prompting some reflections for me on the way that progress on the magical path might be experienced within our bodies. We might acquire new titles or embark on yet another curriculum promising new Gnostic vistas (Aeonic timeshare anyone?) but do these chunks of learning or imagined shifts in status actually translate into tangible shifts in how we experience our bodymind?

Much ink has been spilt on this blog with regards the centrality of body within our experience of this initiatory pathway that we call magic. To dance, shake and vibrate the names of god in our bodies is central to the type of ecstasy and awakening that we are in pursuit of. Ours is not a means of escaping the physical, rather the insights gained come through the messy, fragile realities of our flesh.

Body magick

Body magick

My own baby steps as a spiritual explorer began when I discovered a book on hatha yoga that my Mum had used whilst being pregnant with me. Much to the amusement/dismay of my working-class builder Dad, the 10 year old me spent hours trying to master “Salutation to the Sun” and crashing into furniture as I attempted daring headstands. On reflection, a big part of my love for this approach was the extent to which it demanded something of me at a very physical level. For the proto-adolescent me trying to come to terms with a rapidly changing body, the discipline and degree of bodily awareness that these exercises awakened felt deeply congruent with stirrings of the libido and the unfolding of sexual awareness.

As my body underwent the alchemical awakening of puberty, I sought to use the channels of asana, pranayama and the Maha mantra of the Vaishnavas as a means of trying to negotiate the primary challenge of “identity vs. role confusion” (cf. Erik Erickson). Eventually I chose to run into the arms of the church in hope of escaping my growing sexual uncertainty, but even here Pentecostal ecstasies found their messy way into my body via glossolalia and Holy Ghost tremblings. My own journey through Christianity and ultimately out the other side, felt as though it were a response to this deep need to experience religious sensuality as a whole body experience. Although the lives of St. Francis, St. John of the Cross and Theresa of Avila point towards such embodied ecstasies, personally I needed technologies that mapped this territory more fully.

Whilst in the early stages of training for the Anglican priesthood, the ideas of Jung turned on the lights with regards depth psychology and the potency of occult knowledge. These concepts were not abstractions, Jung’s ideas concerning anima and animus flicked another switch with regards my own gender fluidity. The breadth of his engagement with alchemical traditions allowed him to develop a psychological model that contrasted starkly with orthodox Christianity. The primary dualities of light/dark, Christ/Satan that are generally viewed as oppositional, are now viewed as being polarities within which a natural oscillation can take place over time. Whether using the yogic psycho-physiology of the Ida, pingala and shushumna or the severity/mercy polarity of the kabbalistic tree it becomes possible to dance with apparent opposites rather than struggle against them. These dualities are not mere topics for intellectual ascent, but realties that can be mapped and felt within the body.

The decision to step out onto the path of occult knowledge and magical practice is rarely an easy one to take. For me the core conditioning received via the church dictated that such a journey was psychologically and spiritually dangerous. In many senses I’d agree – the desire to eat from the tree of knowledge brings with it a process of individuation that necessitates pain and growth. Such processes ask us to examine and challenge the beliefs that we have inherited so as to break new ground in the hope of becoming who we need to be.

As I began trying to find a path or magical tradition that made greater sense of my spiritual yearning, I became aware of how much of the body-focused material from the yogic traditions I had absorbed was resurfacing within neo-paganism. From Theosophy, the Golden Dawn and the work of Crowley I came back into contact with a heady fusion of ideas that while potentially helpful, were also confusing in the lack of intellectual transparency with regards their origins. What would it look like to engage more thoroughly with the source material from which these ideas originated whilst retaining the spirit of creativity and rebellion that stirred their genesis?

Personally I have found that my own attempts to cultivate a dynamic, magically informed sadhana have provided an invaluable lens through which I can appreciate the efforts of my tantric forebears.

A Tantric forebear

A Tantric forebear

My own attempts to make head-way along this path eventually led me to seek initiation within an Order that remains unapologetic about its east/west hybridism. My own initiating guru within the AMOOKOS tradition was clear in stressing many of the commonalities that exist between hermetic and tantric approaches. Given my history this has helped me greatly in seeking to integrate different aspects of spiritual explorations. Some may be uneasy about this type of approach, but for me this considered syncretism continues to contain a potentially magical dynamism.

As I walk my own path, what I find myself returning to (albeit in a number of differing traditions and sets of practices) are those methods that ask me to deepen the degree of holism in the insights that I might gain. This leaking, failing body is both the arena for potential ecstasies and the ultimate reminder of my own mortality. For me the process of alchemical refinement that I am pursuing is not one of moving up and away from the body, rather it aims to be one of return and refinement as new levels of consciousness are brought to bear.

SD