Notes

Introduction

1. On māyā as fiction, see Spivak (2001: 134 and passim). 2. On this point, see Rennie (1996: 17–25). 3. For a thematic and historical overview of the Western esoteric currents, see, inter alia, Faivre (1996), von Stuckrad (2005), and Goodrick-Clarke (2008). 4. The literature on Tantra and Yoga is extensive, but excellent overviews con- taining both relevant scholarly discussion and translations of the representa- tive original texts are White (ed.) (2000) and White (ed.) (2012). 5. “Tantra is an esoteric culture” (Kripal, 1998: 28); it is associated with “eroti- cism, alchemy, and magic” ( Brooks, 1990: 5). “The magic lore . . . is almost universally present in Tantric literature” (Goudriaan, 1979: 23). “Tantra is esoteric” (Padoux, 2011: 123, n.1). “[T]antric yoga inevitably opened the way to an alchemical continuation. . . . The ‘diamond body’ of the Vajrayānist, the siddha-deha of the Hatha yogins is not unlike the ‘body of glory’ of the Western alchemists” (Eliade, 1969: 274). “Tantra is understood to connote a body of esoteric knowledge capable of generating awesome supernatural powers and even physical immortality . . . To call an image or ritual ‘Tantric’ suggests that it is charged with ambivalent occult energy or that it offers a secret shortcut to esoteric knowledge and powers” (Lutgendorf, 2001: 272). Many more examples could be cited. 6. “Western magic and oriental yoga have a common origin” (Hymenaeus Beta, in Crowley, 1997: xxiv). “[T]he Western tradition, in no way conflicts with . . . the Eastern Tradition” (Fortune, 2000: 86). “[The] differences [between East and West] appear only upon the surface of the two traditions and not at the Heart, where all is One and the Same” (Grant, 2006: 48). “It is just as valid an etymology to say that yoga in the Yogini is just another name for magick in all its wonderful pagan style” (Morgan, 2008a: 98). 7. Urban is quoting White (2000: 5). 8. See the chapter on “The Cult of Ecstasy: Meldings of East and West in a New Age of Tantra,” in Urban (2003c: 203–63). 9. “The mandate to examine other cultures on their own terms, facilitated by the political connections afforded by imperial power, resulted in the accre- tion of a vast quantity of data which both challenged Christian belief and 144 NOTES

presented a range of religious alternatives which came to be defined as the occult” (Verter, 1997: 30). 10. “Perhaps the most important development for the history of modern occult- ism was the invention of the general periodical” (Verter, 1997: 102). “Modern occultism was a creation of the mass media. What had been in the sixteenth and seventeenth centuries a relatively limited enterprise stemming from tradi- tions deeply established in the West became over the course of the nineteenth century a sprawling melange of esoteric practices and philosophies deliberately borrowed from a domesticated but still exoticized Orient. The shift was insti- gated and propelled by the organs of print communication” (Verter, 1997: 276). 11. “Occultism was the pursuit of those who sought an alternative to common faith that was not only more exclusive, but also more intellectual, more artistic, more Bohemian” (Verter, 1997: 222). “It is not surprising then that esoteric ritualism should become the spiritual option of choice for so many Bohemians. Whether in the form of hermetic philosophy or High Church Catholicism, mystical religion represented if nothing else a departure from what they labeled the domestic piety of the bourgeoisie and the strident evangelicalism of the masses” (Verter, 1997: 225). 12. “Over the course of the nineteenth century, a new occult paradigm arose and spread to capture the imaginations of millions of people throughout North America and Western Europe. It was a patchwork creed, combining yoga, Kabbalah, Egyptian mythology, Greek paganism, Renaissance alchemy, and mystical Buddhism with popular divinatory practices such as astrology, numerology and dream interpretation” (Verter, 1997: 1). 13. See also Bevir (1994) and in particular his argument that the founder of The- osophy, H. P. Blavatsky, “modified the occult tradition in one more crucial aspect. She made India the source of the ancient wisdom” (756). 14. For an overview of the literature on the subject, with an argument that prob- lematizes the very notions of “East” and “West,” written from the perspective of esoteric studies, see Granholm (2013). 15. On the notion of the ideal object as a potential tool in the history of ideas, see Couliano (1991), Couliano (1992, in particular pp. 1–22), and Marvell (2007); see also Chapter 3. 16. “It is . . . due to ingrained ideological biases—ultimately grounded in the biblical and theological rejection of paganism as idolatry—rather than for scholarly reasons that this entire domain was severely neglected by academic research until far into the 20th century” (Hanegraaff, 2006: ix). 17. See, for example, “One Star in Sight,” in Crowley (1997: 486–98).

Chapter 1

1. Mary Douglas (1966: 122) argues: “All margins are dangerous. . . . Any struc- ture of ideas is vulnerable at its margins.” She locates the symbolic center of Notes 145

this notion in the structure of the human body, with the orifices represent- ing the most vulnerable points due to their function, which necessitates the contact at the place of margin between the self and the other. This chapter is a revised and enlarged version of the paper originally read at the Quinquennial World Congress of the International Association for the History of Religions (Toronto, August 15–21, 2010). 2. The following statement exemplifies Faivre’s position (1994: 6): “In the Far East and in other cultural terrains, esotericism does not even have its own status, while in the West it does. To be perfectly clear, it would be difficult to understand what a ‘universal esotericism’ might be.” Note, however, that the argument of my proposal does not invoke the concept of universal eso- tericism, but rather suggests the existence of regional and denominational varieties of esotericism. 3. In other words, esotericism is to a large degree an etic, rather than an emic category. It merits mentioning that the noun “esotericism” first occurs in German as Esoteriker in 1792 (see Neugebauer-Wölk, 2010) and in French, as l’ésotérisme, only as late as 1828. See, for example, Stuckrad (2005: 2). 4. “In India it is not possible to speak of esotericism in the true sense of the word, because there is no doctrinal dualism of exoteric and esoteric; it can only be a matter of natural esotericism, in the sense that each goes more or less deeply into the doctrine and more or less far according to the measure of his abilities, since there are, for certain individualities, limitations which are inherent in their own nature, and which it is impossible to overcome” Guénon (2007: 9). 5. A useful overview of Western representations of the “marvels of the East”— and especially India—in classical antiquity and the Middle Ages, focusing on the notions of “monsters,” is Wittkower (1942). 6. Manly P. Hall similarly writes: “Under the name of Prester John, Parsifal, the last of the Grail Kings, carried the Holy Cup with him into India and it disap- peared forever from the Western world” (2003: 309). 7. A seminal work on the Western “discovery” of India and the East is Schwab (1984). 8. On Vivekananda and what she calls Neo-Vedāntic occultism, see De Michelis (2004: 91–126 and passim). In particular, she considers that in his Raja Yoga, “Vievakananda’s worldview takes the final leap from Neo-Vedāntic esoteri- cism to Neo-Vedāntic occultism” (De Michelis, 2004: 125). 9. For the role of secrecy in (what I call) Indian and Western esotericism viewed from a comparative perspective, see Urban (1997) and Urban (2003b). 10. Kulārnava Tantra, III, 4: “vedaśāstrapurānāni prakāśyāni kuleśvari / śaivaśāktāgamāh sarve rahasyāh parikīrttitāh.” Similarly, but more harshly, the doctrines of the Vedas, Śāstras, and Purānas are compared to a cour- tesan, who is exposed to the public gaze, while the Tantric doctrines (here specified as śāmbhavī vidyā) are to be kept hidden like a woman of a good 146 NOTES

family: “vedaśāstrapurānāni spastāni ganikā iva /iyantu śāmbhavī vidyā guptā kulavadhūriva” (Kulārnava Tantra, XI, 85). This statement is also echoed in the fifteenth-century Hathayogapradīpikā, 4, 35: “vedaśāstrapurānāni sāmānyaganikā iva / ekaiva śāmbhavī mudrā guptā kulavadhūriva.” In the aptly titled Gupta-sādhana Tantra (Tantra of the secret practice), Śiva tells Pārvatī that the great knowledge concerning the methods of the Kaulas (i.e., left-handed practitioners of Tantra) needs to be hidden, just as she would hide her own sexual organ (“pragoptavyam mahādevi svayoniriva pārvati”). That their teachings need to be kept secret is a constant injunction in tantric texts. 11. It should be clear that I am not criticizing Burchett’s approach as such, but am simply adopting a different strategy. 12. Cf. also Ashis Nandy’s critical remarks on the subject of the colonial privileging of history over myth: “History here is seen as the reality, the myth being a flawed, irrational fairy tale produced by ‘unconscious’ history, meant for savages and children. The core of such a concept of time—p­ roduced in the West for the first time after the demise of medi- evalism—consists in the emphasis on causes rather than on structures (on ‘why’ rather than ‘what’), on progress and evolution as opposed to self-realization-in-being, and on the rationality of adjustment to histori- cal reality (pragmatics) and of change through constant dramatic action (rather than on the rationality of a fundamentally critical attitude towards earlier interpretations and change through only critical interventions and new interpretations)” (2009: 60). 13. Edgerton acknowledges his relying on the essay by E. Washburn Hopkins (1901), who in his elucidation of the role of Yoga in the Mahābhārata wrote that “The exercise of Yoga imparts magical powers” (336) and that “The ordi- nary saint or ascetic of the epic is acquainted only with Yoga as a means to the attainment of magical powers” (337). 14. Similarly Goudriaan (1987: 131), elucidating the ideological presupposi- tions for Indian magic, states: “Reality is built up from various networks of affinities or connections (nidāna), which can be detected, evoked and activated by man.” 15. The same argument is put forward by Jeffrey Clark Ruff, who states that the “primary meaning of upanisad is ‘true correspondence,’ ‘connection,’ or ‘mysterious equivalence’” (2012: 98). 16. One of the most explicit statements in which there is a clear distinction between the respective merits of knowing the truth (based on the knowledge of secret connections) as opposed to performing the rites, is contained in Brhadāranyaka Upanisad 6:2:15–16. See also Chandogya Upanisad 5:10:1. 17. It could be argued that all these four fundamentals mentioned by Wayman inhere in the category of esotericism. 18. On the Emerald Tablet, see, among others, Holmyard (1990: 97–100). Notes 147

19. Wayman (1977: 62). “Without” and “within” in this quote refer to a symbolic diagram, a mandala, which is both drawn outside (without) and reflected in one’s own mind (within) in meditation. 20. Wayman (1977: 62). The rendering of mudrā, mantra, and samādhi by “ges- ture,” “incantation,” and “deep concentration” is Wayman’s. 21. White is here echoing and confirming a much earlier assessment of the subject under scrutiny by Maurice Bloomfield, who wrote that “To a con- siderable extent the place occupied in Western Oriental and European fiction by evil magicians and wizards is held in India by wandering men- dicant ascetics, especially of the class who worship Çiva and his consort Kālī” (1924: 202). The ascetics to which Bloomfield refers and whom he later identifies as Kāpālikas, Pā´s upatas, Kaulas, and Śāktas are all basically tāntrikas. 22. “In Vedic religion, a demarcation between ‘magical’ and ‘religious’ ritual ideologies is difficult to maintain and partly depends on the definition of ‘magic’” Goudrian (1987: 131). Even more to the point, Jeffrey Ruff suggests that, due to the fact that it implies the knowledge of mutual correlations between divine, natural, and mental phenomena that could be “energized” to the benefit of the practitioner, “Vedic tradition presents a highly magical set of views and practices” (2012: 100). 23. For a rare attempt at correlating the use of imagination in Western magical tradition and Tibetan Buddhism, see a discussion in Beyer (1973: 88–93). 24. In other words, this would exclude from the category of esotericism those forms of South Asian meditative techniques that are based on the cultiva- tion of bodily and emotional awareness. An example would be vipassana meditation. 25. “Buddhist mantras are ‘spells’; that is, they are carefully structured verbal utterances that are recited in conjunction with ritual practices to produce a desired magical effect” (Gray, 2005: 47). The same definition is perfectly applicable to mantras in Hindu tantric usage. 26. On mantras as speech acts, see Taber (1989). On the Western side, in his analysis of Christopher Marlowe’s Doctor Faustus, Andrew Sofer (2009: 5) relates the concept to both the magical practice of conjuration and the per- formative acts on stage, and argues that performativity is “a kind of magical altering of reality through the power of the word, one that channels what might well be called an occult force.” 27. Burchett argues that the distinction between the “supplicative” nature of religion and the “coercive” nature of magic is “particularly revealing of the biases of the post-Reformation, post-Enlightenment modern Western worldview” and that it requires “a separation between humans, language, and the divine that simply does not exist in the practice of Tantric Hindu mantra” (2008: 831). It should be added that such separation also does not exist in the worldview of Western occultism. 148 NOTES

28. For the contacts and the similarity between Indian and Western civiliza- tions in antiquity, see McEvilley (2002). In medieval times, the mediating, although indirect and rather limited, force was Islam. Indian alchemy, with connections to Yoga and Tantra, influenced Islamic alchemy, which in its turn made some impact on Western alchemy. In modernity, the contacts between India and the West were colored by the experience of colonialism and postcolonialism, and as far as esotericism is concerned, the influence of Indian spirituality on the popular imagination gained its momentum after the formation of the Theosophical Society in 1875. 29. In a recent article, David Decosimo (2010: 239), drawing upon the work of the philosopher Nelson Goodmen, argued that “[a]side from giving us basic norms by which to evaluate the success or value of the comparison as a whole, a clear goal for comparative work gives us norms for judging whether the chosen objects of comparison are appropriate, whether, in a basic way, the comparison is coherent or makes sense.” Decosimo (2010: 232) asks that a comparative work distinguish between “genuine resem- blance” and “trivial resemblance” or “mere property sharing.” My argu- ment is that the grounds for comparison between (at least some forms of) Yoga/Tantra and Western esotericism are genuine. I also concur with Decoismo’s statement (2010: 254) that “[o]ften, however, some of the most interesting comparisons do involve genuine disagreements between ­traditions—claims that are truly competing.”

Chapter 2

1. This chapter is a revised and significantly enlarged version of a paper read at the 2nd International Conference of the Association for the Study of Esoteri- cism (University of California, Davis: June 8–11, 2006). My thanks to Wil- liam Breeze for editorial suggestions and factual corrections. It was originally published in Henrik Bogdan and Martin P. Starr (eds.), Aleister Crowley and Western Esotericism (New York: Oxford University Press, 2012). Reprinted, with minor revisions, with the permission of Oxford University Press. 2. One indication of Crowley’s influence is the number of biographies of which he is the subject. Richard Kaczynski (2002: 485) lists 16 of these in his own Perdurabo. 3. I imply throughout that there is at least a functional parallel between what I call rather vaguely “Eastern” and “Western” esoteric traditions. I am aware of the contested nature of my chosen conceptual vocabulary, but continue to employ it for several reasons, elaborated in the previous two chapters. Let it suffice to mention here that I consider the concept of “esotericism” a second- order term that is applied by scholars to the subject under scrutiny much more consistently than it is used as a self-referential designation. (Crowley, Notes 149

for example, vary rarely uses the term.) It is emphatically not my intention to conflate Eastern Tantra and Western magic, although I find it heuristically useful to refer to both of them as forms of esotericism. See also Chapter 1. 4. This subject is explored in detail in Godwin (1994). 5. Crowley was also instrumental in popularizing Chinese esotericism. See, for example, his inspired “translation” of Lao Tzu (Crowley, 1995). 6. See, inter alia, Crowley’s diaries published in “John St. John,” in Crowley et al. (1909a), and “The Temple of Solomon the King,” in Crowley et al. (1910b). 7. The Golden Dawn material is collected in Regardie (1978). For a more skep- tical account, see Howe (1972). 8. On Bennett, see Godwin (1994: 369–77). 9. See Crowley (1969: 237). 10. See Crowley (1969: 248–9). 11. The difference between the two methods of the training of the mind lies in the following: in Yoga, there is ordinarily an attempt to arrest the fluctua- tions of the mind by keeping it focused on a chosen object, while in Buddhist meditation, the objective is usually to maintain the awareness of bodily, emo- tional, or mental processes, without the attempt to arrest their modifications. 12. See Crowley (1906: 244–61). 13. See “Liber RV vel Spiritus sub figura CCVI,” in Crowley et al. (1912). Reprinted in Crowley (1997: 638–42). 14. Originally published as “Liber Tau sub figura XCIII,” in Crowley et al. (1912). Reprinted as “Liber Yod sub figura DCCCXXXI,” in Crowley (1997: 643–6). 15. Reprinted in Crowley (1997: 604–12). 16. Originally published as Book 4: Part I (London: Wieland, n.d. [1912]). Reprinted as “Part I: Mysticism,” in Crowley (1997: 1–44). 17. For the text of The Book of the Law (or Liber AL vel Legis, as it is technically called) see, inter alia, Aleister Crowley (1983: 105–28). There are numerous reprints of this text. 18. Liber AL, I: 15. 19. Crowley’s position vis-à-vis philosophical, religious, and scientific aspects of the message of The Book of the Law is summarized in a text called “On the Reception of The Book of the Law,” in Crowley (1997: 693–708). 20. The structure of the A∴A∴ is set out formally in “One Star in Sight,” in Crowley (1997: 486–98). 21. Western esoteric subjects studied and practiced within the A∴A∴ include astral travel, divination (tarot, astrology, geomancy), Kabbalah, the fashion- ing of magical instruments, and evocations and invocations (one of the cen- tral objectives involves the invocation of one’s Holy Guardian Angel). See, inter alia, “One Star in Sight,” in Crowley (1997: 486–98) and “Liber XIII vel Graduum montis Abiegni,” in Crowley et al. (1910a: 3–8). 22. Cf. Crowley’s (1969: 839) statement: “My own task was to bring Oriental wisdom to Europe and to restore paganism in a purer form.” 150 NOTES

23. For Crowley’s views on the OTO, a good place to start is chapter 72 of his Confessions (1969: 695–710). His meeting with Reuss is described at pp. 709– 10. See also Crowley et al. (1919). 24. Literature on freemasonry is vast, but for a survey from the perspective of esoteric studies, see Bogdan (2007). For a comparison between some aspects of freemasonry and Tantra, see Urban (1997). 25. “[Kellner] is believed to have studied Yoga with Bhima Sen Pratap and Śrī Mahātmā Agamya Guru Paramahansa.” H. Beta, Editorial notes, in Crowley (1991a: 121, n.3). 26. See Kellner (1896) and Reuss (1913). 27. Qtd. in Sutin (2000: 226). The explanatory notes within square brackets are Sutin’s; emphasis added. Full text in Yorke (2011: 14–24). 28. See the chapters on Kenneth Grant and Mahendranath Dadaji and also, for example, Wasserman (2007). 29. “It will now be apparent that there is no distinction between Magick and Medi- tation except of the most arbitrary and accidental kind.” Crowley (1997: 232). 30. Crowley, in Crowley et al. (1909b: 199). 31. Crowley, in Crowley et al. (1909b: 199). In addition to these four major methods of achievement, Crowley adds Mantra Yoga and the Invocations as examples of “Union through Speech,” while Karma Yoga and the Acts of Service represent “Union through Work.” Bhakti Yoga is also treated sepa- rately in an important manual of practice called “Liber Asterté vel Berylli sub figura CLXXV,” first time published in The Equinox I, 7 (Crowley et al., 1912). Reprinted in Crowley (1997: 627–37). 32. See, for example, Faivre (1994: 14). 33. In a later work, for example, Crowley (1991b: 159) draws a correlation between the major forms of Yoga and the so-called hermetic virtues or “the powers of the Sphinx”: “By Gñana Yoga cometh thy Man to Knowledge; by Karma Yoga thy Bull to Will; by Raja Yoga is thy Lion brought to his Light; and to make perfect thy Dragon, thou hast Bhakta Yoga for the Eagle therein, and Hatha Yoga for the Serpent.” 34. This statement should not, however, be construed as if to mean that Crowley neglected the value of the human body in the pursuit of spiritual goals. See infra. 35. See Crowley (1997: 48). Keeping in mind that the Temple symbolizes the external universe, the following remark is equally pertinent: “When one realizes as an actual fact in experience that the starry universe is only a picture of one aspect of one’s mind—no apodosis seems possible.” Crowley (1972: 113). 36. See H. Beta, “Foreword to the second edition,” in Crowley (1997: 8–9). 37. Yoga Sūtra, II: 32: “śaucasantosatapahsvādhyāyeśvarapranidhānāni niyamāh.” 38. See Crowley (1977). Notes 151

39. According to Crowley (1991a: 41), “In one sense Mercury is the great enemy; Mercury is mind, and it is the mind that we have set out to conquer.” 40. See, for example, Couliano (1991). 41. See, e.g., “Liber Oz sub figura LXXVII,” in Crowley (1997: 689). 42. See Crowley (1997: 584–97). 43. Liber AL I: 22, in Crowley (1983: 108). 44. For these correspondences, see Crowley (1977). 45. See, for example, Zvelebil (1996, esp. 115–28). 46. For similarly construed arguments, see also Urban (2003a), Urban (2003b), Urban (2003c), Urban (2003d), Urban (2006), and Urban (2008). I shall engage the question of the authenticity of Crowley’s tantric endeavors at a later point in this chapter. 47. See, for example, “Rex de Arte Regia,” in Crowley (1972: 1–82). 48. Crowley, “Energized Enthusiasm,” in Crowley et al. (1913: 25). 49. Henrik Bogdan (2006: 222, 226–7) suggests Paschal Beverly Randolph and his Hermetic Brotherhood of Luxor as fundamental sources of the sexual magic associated with the OTO. On Randolph, see Deveney (1997) and Godwin, Chanel, and Deveney (1995). 50. “Sexuality is ritual; this fact is the key to the understanding of all tantric and Siddha sexuality, even of the seeming obscenities of the language of the texts in question. That is: the sexual plane is sanctified and homogenized with myth and ritual; and, vice versa, the ritual and the myth may be and often is explained in sexual terms.” Zvelebil (1993: 47). 51. On the Nāth Siddhas, see Bouillier (1997); Briggs (1998); Shashibhushan Dasgupta (1969); Gold (1992); and White (1996). See also Chapter 3. For an attempt to correlate the system of the Nāth Siddhas with the Western esoteric tradition, see Djurdjevic (2008). 52. The Gheranda Sam hitā is referenced several times in “The Temple of Solo- mon the King,” in Crowley et al. (1910b). The other two texts are included in the A∴A∴ Curriculum of books to be studied by a novice student. In addition, the Indian spiritual tradition is represented in the Curriculum by The Upanisads, The Bhagavad-gītā, Rāja-Yoga by Swami Vivekananda, The Aphorisms of Patañjali, The Dhammapada, and The Questions of King Milinda. See Crowley (1997: 452). 53. See White (1996). 54. It is obvious from Crowley’s writings that he was aware of the tantric practice involving seminal retention (see, for example, “De Arte Magica,” in Crowley [1974b: 228]). He occasionally practiced it himself, as can be seen from the following entry: “The Operation was most extraordinary. I figured [i.e., kept a mental image of] the God well on the whole, and experienced the complete orgasm without the emission of even a single drop of semen.” Crowley (1972: 15; emphasis added). 152 NOTES

55. On Kārtabhajās, see Urban (2001). 56. See, for example, Openshaw (2002, esp. 203–39, et passim). 57. Goraksa-Vacana-Sam graha, v. 38–9, in Mishra (2003). For the Sanskrit text, see Banerjea (1999: 333–44). 58. Qtd. in Dasgupta (1974: 142). I have slightly edited the translation from Das- gupta’s “I dwell . . . in the vagina of the female.” A slightly different form of the same statement appears as the nidāna verse in Guhyasamāja Tantra. See Wayman (1977: 100). 59. “Kartābhajās’ bodily cosmology and physical practice centers around the mystery of the sexual fluids, semen (bīja, bindu, śukra) and menstrual blood (raja). Identified with the supreme male and female principles of reality, Purusa and Prakrti or Krsna and Rādhā, the semen and uterine blood are the very particles of the absolute which lie hidden within each human body.” Urban (2001: 143). 60. For his writings on this subject, see Crowley (1990). 61. The actual process is hinted at with these words: “Take a substance [which, as the note adds, may be of composite character] symbolic of the whole course of Nature, make it God, and consume it.” Crowley (1997: 267). 62. On this subject, see Silburn (1988). For a critical overview of Western esoteric and New Age treatment of cakras and kundalinī, see Hammer (2004: 91–7, and 181–7). I do not completely agree with Hammer’s (2004: 185) observa- tion that “[the Theosophist Charles Webster] Leadbeater and later Esoteri- cists up to and including New Age writers have reinterpreted kundalini as simply a form of energy.” While this may be a correct assessment of the New Age position, the Western occultists studied here approach kundalinī as more than “simply a form of energy.” In “Liber HHH,” Crowley (1997: 598–603) represents kundalinī theomorphically, while the opening verses in “The Book of the Heart Girt with a Serpent” (in Crowley, 1983) identify it as an aspect of the Holy Guardian Angel, one of the cornerstones of the Thelemic theology. Grant (1973: 214) defines it as the “Fire Snake” and states: “There are many ways of arousing this goddess, who is the supreme magical power in man” (emphasis added). 63. The illustration with Crowley’s annotations is reproduced in Crowley et al. (1986: 193). 64. First published in Crowley et al. (1912) as “Liber Tau.” My references are to the edition in Crowley (1997: 643–6). 65. Crowley (1997: 643). 66. As the editor, H. Beta, mentions in the notes, these two methods are rooted in the Buddhist practice of mahāsatipatthana and in the techniques described in the books of yogic instruction Hathayogapradīpikā and Śiva Sam hitā. See Crowley (1997: 785–6, n.364 and n.367). 67. That is, the root cakra situated at the base of the spine. 68. Popularly known and represented as the “third eye.” Notes 153

69. “The Book of the Heart Girt with the Serpent,” or “Liber Cordis Cincti Ser- pente sub figura LXV,” was first published in Crowley et al. (1919). See also Crowley (1983: 51–83). My references are to the annotated edition in Crow- ley et al. (1996: 85–219). 70. First published in Crowley et al. (1911a). See also Crowley (1997: 598–603). 71. I refer to the terms āsana, yoni, linga, samādhi, prānāyāma, and kumbhaka mentioned in the text. 72. “In the essay ‘Energised Enthusiasm’ is given a concise account of one of the classical methods of arousing kundalinī.” See Crowley (1997: 233). 73. Ibid. Hadit, complement of the goddess Nuit, is one of the central concepts in The Book of the Law. “Nuit is Matter, Hadit is Motion, in their full physical sense. They are the tao and te of Chinese Philosophy; or, to put it very simply, the Noun and Verb in grammar. Our central Truth—beyond other philoso- phies—is that these two infinities cannot exist apart.” Crowley (1996: 23). 74. Functionally, however, when the kundalinī makes her way up the spine, piercing the (female) lotuses of energy along the way, it does assume phallic attributes. 75. Crowley to C. S. Jones, April 14, 1916. Unpublished correspondence. My thanks to Mr. Michael Kolson for providing me with this reference. 76. I focus on controversial events since they involve the breaking of societal norms, which is also typical of Tantra. 77. For an informative account of life at the Abbey, see the two titles that focus on Crowley’s disciple Frank Bennett: Richmond (2004a) and Richmond (2004b). 78. “Discarding his clothes, he entered the temple with Leah [Hirsig] at his side. There, before his Scarlet Woman and all the powers of the universe as his witness, Crowley took the Oath of an Ipsissimus, (1º=10º), the final grade in the A∴A∴ hierarchy. The oath began his final and greatest initiation, one which would not see its conclusion until 1924.” Kaczynski (2002: 290). 79. See, for example, Kaczynski (2002: 309). Crowley and his community were especially the targets of the tabloids Sunday Express and John Bull. See Kac- zynski (2002). 80. For Crowley’s Cefalù period see, inter alia, Sutin (2000: 278–309) and Kac- zynski (2002: 276–312). 81. For example, “The school of the Nāthas and Siddhas employed a well-known yogico-tantric technique: ultā sādhana or ujāna sādhana, the process of ‘regres- sion’ or ‘going against the current’—that is, the complete reversal of human behavior.” Eliade (1969: 318). “This union of Śiva and Śakti symbolizes in the wider sense the stoppage of the ordinary process of becoming and the retro- gression of the whole world-process for the attainment of the changeless state of the Immortal Being. . . . The process has also been explained under the imag- ery of proceeding against the current (ujānasādhana).” Dasgupta (1969: 231). “One peculiar feature of abhicāra-rites is that of ‘inversion.’” Türstig (1985: 90). 154 NOTES

82. Crowley, untitled brochure, qtd. in Sutin (2000: 281). Kaczynski suggests that Crowley’s style of painting was influenced by the work of Paul Gauguin (1848–1903). See Kaczynski (2002: 280). 83. See Starr (1998: 8). 84. Crowley, qtd. in Sutin (2000: 282). Emphases added. 85. For this episode, see Sutin (2000: 286–7) and Kaczynski (2002: 284). 86. Crowley, qtd. in Sutin (2000: 287). Emphasis added. See also “The Book of the Heart Girt with a Serpent,” I, 44–5. 87. AL I: 51, in Crowley (1983: 111). 88. AL I: 41, in Crowley (1983: 110). 89. For his approach to the esoteric aspects of homosexuality, see Crowley (1991d). 90. Crowley (1969: 793). 91. See Grant (1975a: 145). 92. See, for example, “Leah Sublime” (Crowley, 1976), a poem in 156 lines writ- ten around 1920. 93. The larger context of the Cefalù period involves Crowley’s self-initiation into the grade of Ipsissimus, the summit of the A∴A∴ Order. The essence of the grade is that “the Ipsissimus is wholly free from all limitations soever, existing in the Nature of all things without discriminations of quantity and quality between them.” Crowley, “One Star in Sight,” in Crowley (1997: 491). 94. On the Aghorīs, see Svoboda (1986). On the Kāpālikas, see Lorenzen (1972). 95. Briggs (1998: 224) claims that “[t]he practice of making no discrimination in food is an old Pāśupata one.” 96. Crowley (1972: 235). This episode and its transgressive aspects are also dis- cussed in Urban (2003d: 163). 97. Crowley (1972: 235). Commenting on similar practices carried out by Ramakrishna, Kripal (1998: 305) states: “Thus Ramakrishna, possessed by Kālī, extends an ecstatic tongue to commune with rotting human flesh, pol- luted rice, river-bank feces, and symbolic vaginas, that preeminent ‘place of disgust.’ Kālī’s tongue here is not about shame but about the destruction of disgust.” 98. See Liber AL I: 22: “Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt.” In Crow- ley (1983: 108). 99. See “The Gnostic Mass: ‘There is no part of me that is not of the Gods ’.” Crowley (1997: 597). 100. “Qtd. in Kaczynski (2002: 284). Emphasis in original. See also Fuller (1965: 244). There is an interesting entry in Crowley’s magical diary (1972: 52; emphasis added) in which he records a sex-magick operation conducted with the intention of acquiring “[t]he Divine Knowledge—with the special idea of sacrificing the divine ecstasy for that Knowledge: Ananda for Chit.” Notes 155

101. See “Liber Oz,” in Crowley (1997: 689). 102. Crowley (1991d: 492). See also the footnote to Crowley (1997: 232), in which he says, “There is the general metaphysical antithesis that Magick is the Art of the Will-to-Live, Mysticism of the Will-to-Die; but ‘Truth comes bubbling to my brim; Life and Death are one to Him.’” As the editor, H. Beta, mentions in his notes, the quotation comes from Crowley’s play Scor- pion, in Crowley et al. (1911b: 67). 103. See Urban (2003d). 104. Henrik Bogdan (2006: 214, n.10), arguing against the tendency of some scholars to dismiss the “New Age Tantra” as “a product of impostors,” claims: “Throughout the history of religions the transmission of ideas, sym- bols and practices from one religious system to another has been a perma- nent factor of religious change. New interpretations of religious symbols do not make them less authentic than older interpretations. For the historian of religions, new interpretations and uses of religious symbols is part of the ongoing development of religious traditions.” 105. Urban (2003c: 205) also writes: “Since at least the time of Agehananda Bharati, most Western scholars have been severely critical of these [West- ern] new forms of pop Tantra or neo-Tantra. . . . My own view, however, is that ‘neo’ or ‘California’ Tantra is not ‘wrong’ or ‘false’ any more than the Tantra of the Mahānirvāna or other traditions; it is simply a different interpretation for a specific historical situation. As such, the historian of religions must take it very seriously as an example of a new adaptation of a religious form to a new social and political context.” 106. “In the face of this intense confusion and contradiction, many scholars have abandoned the very idea of asserting a singular, monothetic definition for Tantra.” Urban (2003c: 6). 107. All of these, in addition to Kāpālikas, Siddhas, Śaivas, Śāktas, Isma˘ilis, Vaisnava Sahajiyās, Jain yogis, Bhāgavatas (India), worshippers of the god- dess Taleju (Nepal), Chinese Esoteric Buddhists, and followers of Japanese Soto Zen and Tachikawa-ryū, as well as Tibetan practitioners of the Yoga, Gelugpa, Gcod, and Dzogchen traditions are included in the anthology Tantra: In Practice (White, ed., 2000). It could be argued that “Western Tantra” differs from these traditions to a similar degree that they mutually differ from each other. 108. For an example of this, see Webster (2010). 109. Kripal (2008: 487) has also argued in a similar vein: “If the Doctrine of the Elders (Theravada) can become the Great Vehicle (Mahayana) and even the Thunderbolt Vehicle (Vajrayana), why can’t, say, Bengali Shakta Tantra become English California Tantra? Why honor the former transformation and dismiss the latter?” 110. “We may define the doctrine of the White School in its purity in very simple terms. Existence is pure joy. Sorrow is caused by failure to perceive this fact; but this is not a misfortune. . . . The Tantric is not obsessed by 156 NOTES

the will-to-die. It is a difficult business to get any fun out of existence; but at least it is not impossible.” Crowley, “The Three Schools of Magick,” in Crowley (1991c: 77, 75). 111. That there exists a certain commonality between Crowley’s magick and Indian Tantra is acknowledged even by a scholar of such repute as Eliade, who states in his journal (1990: 176) that “[Crowley’s] ‘magical rituals’ were in reality sexual acts. Undoubtedly, he applied some of the techniques of tantrism, but I don’t know how he discovered them. On one page of his journal he records that ‘the magical rite’ lasted six hours. Such a thing could not be done except by means of a precise, tantric technique—but how did he manage to learn it, since he accepted no discipline and could not claim any Indian ‘initiation’?” 112. See the pertinent comments on this issue by H. Beta, in Crowley (1997: lxii–vi). 113. See, for example, Urban (2003d: 139).

Chapter 3

1. This chapter is a revised and enlarged version of a paper read at the 3rd Inter- national Conference of the Association for the Study of Esotericism (ASE) (College of Charleston, SC, May 29–June 1, 2008). Originally published in Aries: Journal for the Study of Western Esotericism, 10: 1 (2010). Reprinted, with minor revisions, with the permission of Brill Publishers. 2. For example, in the ritual of the Gnostic Mass. See Crowley (1997: 584–97). 3. It is evident that Crowley was cognizant of these ideas. In “Part II” of his Magick, originally published in 1913, he writes: “In Hindu symbolism the amrta or ‘dew of immortality’ drips constantly upon a man, but is burnt up by the gross fire of his appetites. Yogins attempt to catch and so preserve this dew by turning back the tongue in the mouth.” Crowley, 1997: 74 (68 in the first edition). Crowley is making reference here to the practice of the so-called khecarī mudrā; for this practice and its associated classical text, see Mallinson (2007). 4. The Sayings of Gorakh, or Gorakh Bānī (hereafter G.B.), Pad 43: 2. “gor bhae dagmag petbhayā dhīlā, sir bagulām pankhiyā.” All the translations from the The Sayings of Gorakh are by Shukdev Singh and Gordan Djurdjevic. 5. G. B., Pad 48: refrain. “bhag rākasi lo, bhag rākasi lo, bim nam dantā jag khāyā lo / gyām nī hutā su gyām n mukh rahiyā, jīv lok āpai āp gam vāyā lo.” For a similarly construed Western view of woman as a predator and / or vampire (comparable to Indian rāksasī, as in our translation above), see Dijkstra, 1996. The following statement (Dijkstra, 1996: 66) expresses the attitude in nuce: “the male was a container filled with sexual fluids [totus homo semen], and woman, the sexual animal, longed to gather these into her deadly womb.” Notes 157

6. For a manual of Yoga typical of the Nāth Siddhas, see, for example, Hatha Yoga Pradīpikā. 7. “Śakti is in the form of blood, / Śiva is in the form of semen.” G.B., Pad 12: 5. “sakti rūpī raj āchai siv rūpī byand.” 8. Gopināth Kaviraj (1987: 73) has observed that “when Śiva and Śakti are united this phantasm [of phenomenal world where Śiva and Śakti appear as divided] vanishes into nothing. We shall see that the aim of Yoga is the establishment of this Union.” 9. G. B., Sabad 84. “siv saktī le kari jorau .” 10. G. B., Sabad 130. “khartar pavanām rahai nirantari / mahāras sījhai kāyā abhiantari / gorakh kahai amhe cañcal grahiyā / siv saktī le nij ghari rahiyā.” 11. See Chapter 2. 12. Goraksa Vacana Sam grahah, vv. 38–9. In Mishra (2003). Original Sanskrit text in Banerjea (1999: 333–44). 13. See White (2003a). 14. “For all intents and purposes, the Kaula disappeared, in the twelfth and thir- teenth centuries, with a catastrophic break in most of the guru-disciple lin- eages, a break most likely occasioned by the progressive Muslim conquest of north India.” White (2003a: 22). 15. “This was the basic doctrine of Matsyendranāth’s venerable Yoginī Kaula: women, because they are embodiment of the Goddess and because it is through their ‘wombs’ that the lineage is perpetuated, have something that men do not; it is therefore necessary for males to tap into the female in order that that boundless source of energy be activated within them. This fluid power substance (dravya) or lineage nectar (kulāmrta), also simply known by the term ‘true being’ (sadbhāva)—the purest substance found in the human body—is unique to women in their multiple roles as sexual consorts, practitioners of yoga, and biological mothers.” White (1996: 200). 16. However, Dasgupta (1969: 250) writes that “in spite of this general attitude of aversion towards women, the Nāth Siddhas also practiced some well-known processes of yoga like Vajraulī, Amaraulī, Sahajaulī, etc. in the company of women. But these practices are yogic practices, pure and simple, in which women are neither philosophised upon, nor idealised.” On these practices, see Hathayogapradīpikā 3: 82–96. Gold suggests that the misogyny of the Nāth Siddhas is counterbalanced by the esteem for women as natural pos- sessors of magical power. Writing on the subject of Rajasthani folk songs about the famous Nāth yogi Gopi Chand, she claims (Gold, 1990: 126): “As a whole the Rajasthani Gopi Chand transmits a world view in which gender is construed flexibly, the attributes of the different sexes are at times inter- changeable, and misogyny coexists with a view of women as definitely the better half. Both in love and in magic, women command the power of māyā, and no ordinary male can overcome this—although the very best of yogis can outdo women by rejecting the former and co-opting the latter.” 158 NOTES

17. A Sanskrit text attributed to Gorakhnāth, Vivekamārtanda, suggests that both the male and female type of the bindu is present within, what appears to be the androgynous, subtle body of a yogi. See Vivekamārtanda, vv. 75–7 in Gorakhnāth (1983). 18. See Silburn (1988). 19. On the subject of cakras, see an important article by White (2003b), and a study by Heilijger-Seelens (1994). As White convincingly argued, Western ideas on the number of cakras are based on the popularity of a work by Ava- lon (also known as Woodroffe), The Serpent Power. See Avalon (1919). 20. The spiritual progress of a yogi is thus contrary to the process of the evolu- tion of the cosmos. This subject is treated in White (1984). 21. The bindu is here understood as the real carrier of one’s identity and the root of the body. 22. G. B., Sabad 148. “byand hīm jog. . . . / yā bind kā koi jām naim bhev / so āpaim kartā āpaim d e v.” 23. G. B., Sabad 2. “pātāl kī gan˙gā brahmand carh āi b ā .” 24. G. B., Sabad 23. “gagan mandal maim ūm dhā kūbā tahām am mrt kā bāsā / sagurā hoi su bhari bhari pīvai.” 25. G. B., Sabad 17. “aradhai jātā uradhai dharai . . . / tākā bisnu pakhālai pāyā.” 26. See, for example, Gautam (1998). 27. G. B., Sabad 1: “gagan-sikhar mahim bālak bolai” (“In the circle of the sky, a child is speaking”). 28. It is also highly significant that, according to the same legend, Gorakhnāth was born from the earth (in fact, from the heap of the cow dung), where he dwelled for 12 years before being “discovered” and “unearthed” by his teacher. It is possible to read in this description an allusion to Gorakhnāth as the bindu “born” in the mūlādhāra cakra, traditionally associated with the element of earth. Understood in this way, Gorakhnāth’s yogic career, which parallels the reversed journey of the bindu, starts with the birth in the lowest cakra and ends with him as an eternal youth in the uppermost cakra in the human body. 29. See Deveney (1997); Deveney (2008); and Godwin et al. (1995). However, Marco Pasi points out that “unfortunately there is no evidence in support of this possibility.” He speculates, nevertheless, that Randolph’s writings may have influenced the founders of the OTO via John Yarker. See Pasi (2006: 902). 30. On Saint-Marcq, see Pasi (2008). 31. Crowley’s sexism is notorious but not exceptional in the context of late-Victorian gender relationships. In addition, it needs emphasizing that he was also capable of glorifying women, the best example of which is provided in some of the comments on The Book of the Law. See, for example, Crowley (1996: 170–8). 32. Dijkstra (1996: 5). 33. Crowley, “Energized Enthusiasm,” in Crowley et al. (1913: 19). Notes 159

34. In Crowley (1972: 1–82). 35. Part III of Magick (Crowley, 1997); see the next note. First edition, issued as a separate monograph, is Paris: Lecram Press, 1929. 36. The Gnostic sect of the Borborites, or Barbelites, seems to have held a simi- lar view about sexual fluids as a form of Eucharist. See Epiphanius (1987: 82–99). It appears that the OTO position on the matter was significantly informed, inter alia, by the writings of Saint-Marcq, particularly his book- let L’Eucharistie, published in 1906. According to Pasi, this essay “would become one of the most important sources for [Theodor] Reuss’s ideas on sexual magic.” Pasi (2006: 900). (Reuss was Crowley’s predecessor as the head of the OTO.) Crowley’s text “Agape vel Liber C vel Azoth” seems to be suggesting that the seminal Eucharist is the mystical form of Jesus Christ. See King (1973: 207–29). 37. “Liber Stellae Rubeae,” vv. 22–3, in Crowley (1983: 89). 38. Crowley (1981: 46). 39. Crowley (1974a: 62). 40. Crowley (1974a: 88; emphasis added). 41. Crowley (1974a: 89). 42. Crowley (1974a: 89; emphasis added). 43. Interestingly enough, Crowley also considers the Indian tantric traditions among historical representatives of the White School of Magick. See his “Three Schools of Magick,” in Crowley (1991c: 64–90). See also the previous chapter. 44. “The Mass of the Phœnix,” in Crowley (1981: 99). 45. The divine property of the human seed is also made evident in the following statement: “Now the Semen is God (the going-one, as shewn by the ankh or Sandal-strap, which He carries) because he goes in at the Door, stays there for a specific period, and comes out again, having flowered, and still bearing in him that Seed of Going.” An excerpt from “Liber XCVII: Soror Achitha’s Vision.” Qtd. in Crowley (1996: 171–2). 46. On Kellner and his contacts with these adepts, see Kaczynski (2009). 47. See Agamya (1905) and Agamya (1908). On Crowley and Agamya, see Kac- zynski (2002: 137–8). 48. See Reuss (1906) and Reuss (1913). On Reuss, see Howe and Möller (1978) and Möller and Howe (1986). See also Kellner (1896). 49. The closely related Rites of Memphis and Mizraim were listed among those bodies whose “wisdom and knowledge” were incorporated into the OTO. See “Manifesto of the O.T.O.,” in Crowley et al. (1919: 195–206). It is of some significance that Crowley considered Cagliostro as one of his previous incar- nations. See Kaczynski (2002: 261). 50. Introvigne (1992: 127). 51. See Introvigne (1992: 129–31). Introvigne (1992: 129) speculates that practices incorporating the ingestion of sexual fluids represent “very 160 NOTES

ancient rituals that, in Europe, pass from some gnostic schools through the alchemic and cabalistic currents of the Middle Ages and the Renais- sance (where many alchemic texts can be read at two levels), until one finds them again in occult organizations formed and organized—above all in Germany—in the seventeenth century.” 52. Macintosh (1997: 58) writes that “certain ‘salts’ . . . are present in bodily secretions and, if the secretions are distilled, the prana-bearing essence can be extracted. It was this thinking that lay behind the formulae for making the elixir out of blood, sweat, urine, and semen.” 53. In Djurdjevic (2010), I have misattributed this quote to Couliano. My apolo- gies to Leon Marvell for this unintentional mistake. Errare humanum est. 54. See the references in Onians (1954). For example, “it was generally believed that the seed was ψ υ χ η and was stored in the head” (Onians, 1954: 111). Alc­ meon of Croton (sixth century BCE) “held that the seed came from brain” (Onians, 1954: 115). Similarly, it was believed at the time that the “ψ υ χ η is itself ‘seed’ (σ π ε ρ μ α), or rather is in the ‘seed,’ and this ‘seed’ is enclosed in the skull and spine. . . It breathes through the genital organ” (Onians, 1954: 119). Among later Gnostics, there is a curious statement attributed to the Ophites, according to which, “When the Waters of the Jordan flow down- wards, then is the generation of men; but when they flow upward, then is the creation of the gods. Jesus (Joshua) was one who had caused the Waters of the Jordan to flow upwards.” See Mead (1960: 186). 55. See, for example, Maspero (1981, esp. 517–41). Thus we read (Maspero, 1981: 522): “A Book of the Immortals says: the principle of making Essence [i.e., semen] return to restore the brain consists in copulating so that the Essence is very excited [and then pressing the area between the scrotum and penis]. Then, when the Essence is emitted, it cannot go out but returns to the Jade Shaft, yü-ching (penis), and goes up and enters the brain.” Inci- dentally, this and related methods are aimed at turning an adept into an Immortal—another correlation between the potentials of seminal flu- ids and ambrosia. See also Gulik (2003), who otherwise seems to hold a view that these ideas and practices were transmitted from India to China together with Buddhism. Robinet (1997: 38), however, claims that “longev- ity techniques much like those later associated with the Taoists definitely existed as early as the third century B.C.”

Chapter 4

1. “Dion Fortune was among the first Western occultists to explain the inter- relation of the endocrine system and the complex network of chakras that forms its subtle anatomy. Like Aleister Crowley, with whom she was in contact during the latter years of her life, she utilized the secret current Notes 161

based upon the magically directed energies of sexual polarity” (Grant, 1974: 88). 2. See also Grant (1993: x): “Prior to Fortune, no woman . . . had publicly and pointedly defined the mechanism of sexual polarity in the service of practi- cal magic and sorcery.” 3. “The purpose of tantric sādhana is the reunion of the two polar principles within the disciple’s own body” (Eliade, 1969: 206). “The notion of the bipolar structure of the Ultimate is one of the keystones of Tantric specu- lation. . . . As may be expected, also the bipolarity which underlines the universe is reflected in the mystic body; most clearly in the case of two lateral nādīs (yogic ducts) Idā and Pin˙galā which lie at the left and right sides of the Susumnā” (Goudriaan, 1979: 54, 59). Agehananda Bharati (1965) devotes a whole chapter to “Polarity symbolism in tantric doctrine and practice” (199–227) and writes that “both Hindu and Buddhist Tan- trism visualize their respective noumena as a supreme non-duality (e.g., advaita in Vedāntic Hinduism and advaya in tantric Buddhism), which can be expressed only in terms of diametrical polarity due to the common axiomatic notion that the supreme is inexpressible and non-communicable in itself” (200). 4. On the subject of “twilight” or—alternative translation—“intentional” speech, see among others Dasgupta (1974: 413–24), Eliade (1969: 249–54), and Bharati (1965: 164–84). 5. Italian esotericist Julius Evola similarly argues (1992: 9): “since my task is not merely to expound but also to interpret esoteric knowledge, which in Tantrism plays a major role, I have been able to substantiate some ele- ments, owing to my ability to read between the lines of the texts, my personal experiences, and the comparisons I have established with parallel teachings found in other esoteric traditions.” 6. Fortune also attended a series of lectures on the subject of Tantra that Ber- nard Bromage gave at the University of London, and the two developed ami- cable relationship. He reminisced (Bromage, 1960: 10) that she “was never tired of listening to what I had to say on the subject of the Tantras” and that she “had come to the same conclusions as had the Tantrists with regard to the interpretation of the powers of the mind and body” (6). 7. One of her most explicit statements on this issue is the following: “It is well known to all students of the subject who have penetrated below the surface that sex plays a very important part in Hatha Yoga, and as Hatha Yoga is the basis of all the other forms of yoga and has to be mastered before they are attempted, it is obvious that we have here one, and possibly the chief, of the secret keys which are perpetually being hinted at but never explained” (F­ ortune and Knight, 1998: 72–3). Equally important is the following state- ment: “Those who have any knowledge of the deeper aspects of occultism know that sex force is one of the manifestations of kundalini, the serpent-fire 162 NOTES

that according to Tantric philosophy lies coiled at the base of the spine, or in the terms of Western occultism, the sacral plexus. The control and concen- tration of the kundalini force is an important part of the technique of practi- cal occultism” (Fortune, 2001a: 155). 8. Cf. the following statement: “Thus, by using limited pragmatic experi- ences as models for glimpsing the sublime and by using these as ‘spring- boards’ for spiritual advancement and for sublimating finite sensations, Laya-yoga [i.e., kundalinī Yoga] recognizes the value of sexual acts” (Gupta, 1979: 183). 9. Bromage also observes (1960: 7) that “it was the triumvirate Freud, Jung, Adler, who had awakened her extraordinarily intelligent interest in psy- chological principles and oriented her towards a position in which she saw exceptionally clearly, the close connection between modern empiricism and tested tenets of the great Tantric and Kabbalistic ritualists.” 10. Cf. the curious statement in the concluding part of The Mystical Qabalah: “All that remains to us of ceremonial in the West is in the hands of the Church, the Masons, and the producers of cabaret. All three are effectual after their kind: the Church evoking love of God; Masonry evoking love of man; and cabaret evoking love of women” (Fortune, 1935: 305–6). 11. This fact provoked Grant (1975a: 205) to pen an interesting remark, which is otherwise consistent with his general thesis, and according to which “Gerald Massey, Aleister Crowley, Austin Spare, Dion Fortune, have—each in their way—demonstrated the bio-chemical basis of the Mysteries. They achieved in the sphere of the ‘occult’ that which Wilhelm Reich achieved for psychol- ogy, and established it on a sure bio-chemical basis.” 12. As may be expected, Fortune does not provide any evidence that would sup- port this theory.

Chapter 5

1. This chapter is a revised and significantly enlarged version of a paper read at the Annual Meeting of the American Academy of Religion (AAR) (Atlanta, October 30–November 1, 2010). 2. Formerly known as the Typhonian Ordo Templi Orientis (TOTO). Grant’s claim that this Order represents the historical continuation of the Aleister Crowley’s OTO has recently (as of June 2008) been rejected in the “UK Trademark Case,” for the details of which see: http://www.oto.org/news. html. 3. See Grant (1991). 4. Grant’s writings on Hindu spiritual subjects are collected in Grant (2006). 5. See in particular the essay “The Great Solvent,” in Grant, 2006 (1953: 26–9). 6. See also Grant, 2006 (1955: 68–9). Notes 163

7. “One and the Same: A Note of the Tree of Life.” In Grant, 2006 (1954: 44–8). 8. For the Western occult treatment of the Tree of Life, see among others Firth (also known as Fortune) (1935). 9. See also an alternatively formulated correspondence in Grant (1977: 25) where “Turiya equates with Kether (Undifferentiated Consciousness), Sushupti equates with Daäth, Swapna with Yesod, and Jagrat with Malkuth.” 10. On Traditionalism, see Sedgwick (2004). 11. Cf. one of Grant’s most explicit statements on this subject: “Behind exoteric world religious systems lie genuine spiritual cultures, their vitality, their truth. In Hinduism it is Advaita Vedanta; in Buddhism, the Madhyamaka; in Mahommedanism, Sufism; in Christianity, Gnosticism; in Judaism, Kabbal- ism.” Grant (1994: 186, n.10). 12. In Grant’s case, the Tradition he has in mind is the one he calls Draconian or Typhonian, with supposed historical origins in the pre-monumental Egypt (the “Dark Dynasties”), characterized by the worship of stellar and feminine divinities. In this respect, the major influence on Grant is Gerald Massey. 13. For a classical account and critical view of the phenomenon, see Said (1978). For a short overview of its positive aspects, particularly from an esoteric per- spective, see Godwin (2006). 14. Compare a typical statement (Grant, 1977: 3) that “the Tree as a whole is rooted in the inner and mystical voids of multidimensional conscious- ness.” In Grant (1972: 133), he identifies the “one substance” mentioned in the Tabula Smaragdina (“That which is above is lie that which is below . . . for the performance of the miracle of the One Substance”) as con- sciousness and further remarks that “Its reflection, or projection in physi- cal terms, has absorbed the interest of the Alchemist, the Tantric, and the ­Scientific Illuminist.” 15. The privileging of consciousness is typical of what may be termed a mysti- cal inclination in Grant’s worldview. In his magical philosophy, he acknowl- edges the body as the locus and instrument of occult powers. I elaborate on the latter issue subsequently. 16. Reissued as Hidden Lore: Hermetic Glyphs. See Grant and Grant (2006). 17. On Śrī Yantra, see, for example, Rao (1989) and Zimmer (1984). 18. For a full bibliography of Grant’s publications, see Bogdan (2003). 19. Grant was expelled from the OTO by the then-Head of the Order, Karl Johannes Germer, in 1955 (see Starr, 2003: 325, and Pasi, 2006: 905), and his subsequent Typhonian OTO was essentially a different organization, both in terms of structure and doctrine. 20. These traditions are also often designated as “cults” or “currents.” Besides calling them “Draconian” and “Typhonian,” Grant also uses the terms “Sabean” and “Ophidian” tradition. Grant (1972: 53) identifies this as a Sumerian tradition, with a further clarification (Grant, 1972: 219) that the Draconian Current is more ancient. 164 NOTES

21. An important qualification is contained in the statement that “Our aim is not to promote a revival of exotic and ancient faiths, but to understand and develop a tradition that is forever new in the sense that it forms the basis of every genuine occult Order, past and present” (Grant, 1999: 7). 22. “Massey has demonstrated unequivocally that Egypt preserves indubitable evidence of two distinct traditions. Adherents of the one claimed descent from the Mother alone; they were the Typhonians. Those of the other claimed descent from the Father; they were the Ammonites and Osirians.” Grant (1994: 37). 23. “The Sabean Cult was the cult of the Mother-Goddess of the Seven Stars plus her child, Sirius, the Dog-Star” (Grant, 1975a: 45). 24. There is a curious similarity, in privileging the dark and lunar symbolism over the light and solar one, between Grant and the post-Jungian psycholo- gist James Hillman. See, for example, Hillman (1979). This subject deserves fuller treatment, which cannot be done here. 25. Stellar speculations concern the constellation Ursa Major, the Great Bear, the “Dragon of Space,” which is an astronomical representation of the Goddess, and her “son,” the Dog-Star, Sirius. See, for example, Grant (1972 44–5) and Grant (1994: 61). An important qualification is provided by the statement that “[i]n Tantric terms they [namely, Sirius and Ursa Major] are Shiva and Shakti.” Grant (1994: 62). 26. Grant (1975a: 52) explains that “there was a magical or esoteric side to this symbolism which was first celestial and astronomical and afterwards terres- trial and biochemical.” 27. See, for example, Grant (1972: 37). 28. See, however, an important discussion of the role and function of orgasm in sexual magic, with references to Hindu and Buddhist tantras in Grant (1972: 37–43). 29. See Grant (1972: 2). 30. On Maharshi, see among others Osborne, 1954. Another major influence in this regard was Terence Gray, who wrote under the pen name Wei Wu Wei, and who is consistently referenced by Grant. 31. Compare Grant, 1975a: 160, where he claims that that world is “a mere appearance in consciousness.” Emphasis in the original. Similarly, Grant, 1994: 68, n.21 states that “Space and Time are necessary adjuncts of the per- ceiving consciousness.” 32. “To realise that Nothing manifests itself in any form is to realise either that the Self is the Sole Reality and the Universe illusion; or, equally truly, that the Self is all that it forms itself into, by modulating the mind and causing Name and Form to issue forth from the deeps of its secret Heart. . . . Let us strive ever to so regard every experience as a particular and sacred Mit- huna, or Marriage, of the mind with its void substratum, that the Universe becomes for us as transparent as crystal.” Grant (2006 [1954]: 52–3). The Notes 165

last sentence echoes the so-called Oath of the Abyss, which states, “I will interpret every phenomenon as a particular dealing of God with my soul.” See Crowley (1997: 68, and 723, n.55). 33. Grant’s use of terms such as “extraterrestrial” is notoriously controversial, but the internal evidence suggests strongly that the intended meaning is, depending on the context, either “not physical” (that is, metaphysical; in kabbalistic terms, not pertaining to the lowest sephira, Malkuth) or “not related to the waking consciousness.” 34. “The highest results are mystical; they concentrate the Grace of that Supreme Shakti (Kali) who grants Kaivalya [lit. “isolation” in the sense of liberation from sam sāra]. All lesser results are of a magical character; they lead by degrees to the ultimate Reality.” Grant (1973: 85–6). 35. See Māndūkya Upanisad vv. 9–12, in Olivelle (1996: 289–90). 36. See Olivelle (1996: 288) and Phillips (1995: 328, n. 21). 37. Grant (1994: 74). On the state of sleep in advaita vedānta, see also Sharma (2004). 38. See Grant (1999: 3). 39. See Grant (1999: 334). 40. Grant ascribes a great deal of significance to Lam, whose portrait drawn by Crowley appeared for the first time as a frontispiece to his commentary on Blavatsky’s The Voice of Silence, published in The Equinox III: 1 (1919). The most succinct summary of his views on the significance of Lam is given in Grant (1989). 41. See Grant (1972: 41). 42. See Grant (1973: 44). Cf. AL I: 22, in which Nuit is described as “Infinite Space, and the Infinite Stars thereof,” in Crowley (1983: 108). 43. See Grant (1972: 214). 44. “Time and Space rise simultaneously with the ego, which splits Subject (Self) into subject and all its objects” (Grant, 1994: 74). 45. Ain is a kabbalistic term denoting nothingness. 46. Literature on Nāgārjuna and Mādhyamaka is extensive; see, inter alia, Gar- field (trans.) (1995). 47. See Grant (1973: 38). 48. The śmāśanam is brought into further correlation with Thelemic symbol- ism in the following statement: “The Cremation Ground is to be compared with the Cup of Babalon, the Red or Scarlet Woman into which the Adept expresses the last drop of his blood” (Grant, 1972: 150). 49. Grant supplies an important quote from Crowley that provides the ground for his own interpretation: “a perfect orgasm should leave no lust; if one wants to go on, it simply shows that one has failed to collect every element of the person- ality and discharge it utterly in a single explosion.” Qtd. in Grant (1972: 150). 50. “Blood” is related to menstrual blood; “death” is already explained as a refer- ence to the extinguishing of desires in orgasm—compare also the French 166 NOTES

term for orgasm, la petite morte; “vampirism” relates to the drinking of blood, specifically menstrual blood within the context of tantric ritual; “lunar magick” again relates to magick done in connection with, and at the time of, woman’s menstruation, her “lunar cycle.” 51. Reprinted in Grant (2006: 47). 52. Reprinted in Grant (2006: 15–18). 53. These terms originate in the fictional work of Lovecraft, which Grant con- siders to be of intrinsic occult importance, despite Lovecraft’s rejection of such implications. It is of relevance in the present context that Grant main- tains that the Great Old Ones “have manifested in historic times through the Starry Wisdom Sect, the Esoteric Order of Dagon and through the Drukpas (or Dropas) and Nyingmapas of Tibet and Bhutan” (1992: 251). The latter two denominations belong to the Vajrayāna or Tantric Buddhism. See also Grant (1994: 88), where the Deep Ones are related to the dream state, and the Outer Ones to the sleep state; when invoked consciously, they appear in the waking state as the Great Old Ones. 54. See Grant (1977: 250–1). 55. See Grant (1975a: 1), in which he explicitly states that the aim of the book is “to restore the Left Hand Path and re-interpret its phenomena in the light of some of its more recent manifestations.” 56. On Kaulas, see Bagchi (1934), Sensharma (1994), and White (1996) and (2003). For a fictionalized sensationalist account, see Sharpe (1936). 57. On Matsyendranāth, see Bagchi (1934), Karambelkar (1955), and Sen- sharma (1994). 58. There are recurrent statements that connect the Left-Hand Path with the Draconian tradition scattered throughout the trilogies. Grant (1975a: 62) suggests that the Draconian Current is reawakened in the tantras of the Left- Hand Path. In a similar vain, Grant (1977: 136) asserts that the Left-Hand Path originates in Ancient Egypt. 59. See Grant (1973: 21). 60. See Grant (1975a: 11). 61. See Grant (1999: 318). 62. “The Mystic retains consciousness in the Brahmarandhra [at the top of the head], but the Magician brings it down again to earth. It is the formula of Prometheus, who brought down fire from heaven in the narthex or hol- low tube. Thus also the Tantric Adept brings down the Light to manifest in Maya—the shadow-world of illusory images.” Grant (1975a: 169–70). 63. See Grant (1999: 335–6). 64. See Grant (1975a: 73). 65. See, for example, White (2003: 245). 66. Qtd. in Grant (1975a: 72). 67. See Faivre (1994: 14). 68. See, for example, Grant (1972: 127), Grant (1977: 117), and Grant (2002: 187). Notes 167

69. Reproduced as Plate 7 in Grant (1972). 70. See Grant (1992: 87). 71. See Grant (1972: 126–7). 72. Crowley, according to his own claim, received The Book of the Law in April 1904. The text has had numerous publications, and it is also included in an anthology with other sacred texts of Thelema in Crowley (1983). 73. Aiwaz or Aiwass is according to Crowley the spiritual intelligence who trans- mitted the text of The Book of the Law via direct voice communication, with Crowley acting as a scribe. 74. Grant (1992: 66–7) correlates the three grades of Thelemites (the Hermit, the Lover, and the Man of Earth) mentioned in The Book of the Law, with the tantric classification of practitioners as Divya, Vīra, and Paśu. 75. On Ordo Templi Orientis (OTO), see Pasi (2006). 76. This thesis is convincingly argued in White (2003). 77. This aspect of the Western appropriation of Tantra is treated in the chapter on “The Cult of Ecstasy: Meldings of East and West in a New Age Tantra,” in Urban (2003). 78. See, for example, the characteristic statements in Śiva Sam hitā, II: 1–5: “The Lord said, ‘In this body are Meru and the seven islands. On them are rivers, oceans, realms, and rulers. There are seers, sages, all the constel- lations and planets, sacred sites, shrines, and their attendant deities. The moon and sun, which bring about creation and destruction, are revolving. There are space, air, fire, water, and earth too. All the beings in the three worlds are found in the body. Their usual activities take place everywhere around Meru. One who knows all this is certainly a yogi.’” In Mallinson (trans.) (2007: 26–7). 79. One of Grant’s clearest statements on the subject is the following: “kalas are not the ordinary sexual secretions as understood by physiologists; they are fluids charged with magical energy which represents the total potential of Woman as an agent or vehicle of the Goddess who is powerful at that moment to give birth to anything desired.” Grant (1973: 81). Emphasis in the original. 80. “Crowley . . . failed to obtain the ultimate elixir because he was, despite himself, deeply tainted with fundamental misconceptions engendered by Christianity. In consequence, he identified the bindu with the male seed and confused it with the catalyst that makes the ‘virgin’ glow and emanate the Supreme Kala, the amrit or nectar which contains in its fragrance the ulti- mate essence, the elixir of life.” Grant (1973: 34). 81. See Grant (1972: 78, n.12). 82. See Grant (1972: 154–5). Compare this with the following statement: “When the Great Magical Power (Kundalini) is roused to activity, it ener- gizes the chakras in the body of the Scarlet Woman, generating vibrations that influence the chemical composition of her glandular secretions. After 168 NOTES

appropriating the amrit (‘nectar’) precipitated at any given chakra, these vibrations inform the fluids which flow from the genital outlet.” Grant (1973: 24–5). 83. See Grant (1972: 227). 84. Compare also Grant (1973: 1), in which he defines the book as “a critical study of Aleister Crowley’s system of sexual magick and its affinities with the ancient Tantric rites of Kali, the dark goddess of blood and dissolution represented in Crowley’s Cult as the Scarlet Woman.” The Scarlet Woman is a form of Babalon. “Babalon may also be described as the terrestrial repre- sentative of Kali” (Grant, 1994: 44). 85. Emphases in the original. The context of these remarks is a chapter on “Cre- ative Gematria,” which explains the focus on numbers as elements of correla- tive thinking. Grant’s position, however, applies to the perceived relationship between any object, as should be evident from the quote. 86. See, for example, Yonī Tantra and Kāmākhyā Tantra, and the relevant discus- sion in Urban (2010: 99–123). 87. See Samuel (2005: 357–61).

Chapter 6

1. This chapter is a revised and enlarged version of a paper read at the IAHR Special Conference, “Religion on the Borders: New Challenges in the Aca- demic Study of Religion” (University of Stockholm, April 19–22, 2007). 2. See http://www.nathorder.org/wiki/Shri_Gurudev_Mahendranath. 3. The International Nath Order defines its goal as follows: “1. Spiritual Develop- ment toward Awakening. 2. The development of Occult Attainment (Siddhi). 3. A new, better, and more enlightened Social Order based on our Pagan Past.” See: http://en.wikipedia.org/wiki/Shri_Gurudev_Mahendranath#International_ Nath_Order. 4. Mahendranath consistently spells magick with the final “k,” which practice he adopted from Crowley. 5. The siddhis are described as follows: “The eight supernatural faculties, viz., Animā (the power of becoming as small as an atom), Mahimā (the power of becoming big), Laghimā (the power of assuming excessive lightness at will), Garimā (the power of becoming as heavy as one likes), Prāpti (the power of obtaining all objects at well [sic.; “at will” is meant]), Prakāmya (the power of obtaining all objects of pleasure at will), Iśitva (the power of obtaining supremacy over everything) and Vaśitva (the power of subduing, fascinating or bewitching) are well known in the school of yoga. . . . These powers are generally known as the eight power of the lord Siva himself, who is the lord of yoga. The Nāth Siddhas . . . displayed throughout these eight supernatural powers.” Dasgupta (1969: 212). Notes 169

6. Patañjali, Yoga Sūtra 1, 2: “yogaścittavrttinirodhah.” 7. I am using the term “Western Nāths” as an umbrella designation for all the diverse initiates and disciples of Mahendranath. The original Nāths are of course the Indian Yogis who claim the gurus Matsyendranāth and Gorakhnāth as their founders. 8. Mahendranath, “The Phantastikos.” 9. Mahendranath, “The Phantastikos.” 10. On the Aghorīs, see Svoboda (1986). 11. Mahendranath, “Twilight Yoga II: The Magnum Opus of Twilight Yoga,” http://www.mahendranath.org/twiyoga2.mhtml. 12. Mahendranath, ‘ “Ainigmatikos.” 13. Mahendranath, “Twilight Yoga I: Ecstasy, Equipoise, Eternity,” http://www.mahendranath.org/twiyoga1.mhtml. 14. Mahendranath, “Londinium.” 15. See Tambiah (1990). 16. See, for example, the section on “Cosmic Connections,” in Olivelle (1996: lii–vi). See also the Introduction and Chapter 1 above. 17. I am borrowing this idea from Peter Lamborn Wilson. According to his proposal, “‘Heresies’ are often the means for transfer of ideas and art-forms from one culture to another. . . . Medieval Europe might have absorbed much less Islamic / Greek / Oriental culture from Spain and elsewhere were it not for scholars of dubious orthodoxy such as Raimundo Lull, Roger Bacon, the alchemists and Ceremonial Magicians, the Kabalists [sic.] and Renaissance Neoplatonists like Pico, Bruno, the Fideli d’Amore.” Wilson (1988: 13–4). I find the term “heresy” culturally limited (a fact acknowledged by Wilson) and derogatory, and suggest esotericism as a more appropriate correlate. 18. One of the best introductions to the history and meaning of (Western) Esoteric tradition is Faivre (1994). For a different approach, based on the notion of the esoteric as a field of discourse, see Stugrad (2005). I have, inde- pendently of Stugrad, of whose work I was unaware at the time, suggested similarly that esotericism could be understood as a mode of discourse. See Djurdjevic (2005: 145–7). On the notion of correlative thinking see, inter alia, Brach and Hanegraaf (2006). 19. For a classical account on this notion in Western culture, explored from the perspective of the history of ideas, see Lovejoy (1936). The role of analogical thinking in the Western scientific worldview is explored in Foucault (1970). 20. See, for example, Wayman (1982). According to Faivre (1994: 10), “Symbolic and real correspondences . . . are said to exist among all parts of the universe, both seen and unseen. (‘As above, so below.’) We find again here the ancient idea of microcosm and macrocosm or, if preferred, the principle of universal interdependence.” 170 NOTES

21. Eliade (1969: 236) similarly states: “In these [tantric and yogic] disciplines sensory activities were magnified in staggering proportions as the result of countless identifications of organs and physiological functions with cos- mic regions, stars and planets, gods, etc.” Teun Goudriaan (1979: 8) asserts: “Connected with this [i.e., tantric] yoga is the elaboration of a mystic physi- ology in which the ‘microcosm’ of the body is identified or homologized with the ‘macrocosm’ of the universe and the world of the gods.” 22. Mahendranath, “The Magick Path of Tantra: The Orgasm of Ecstasy,” http:// www.mahendranath.org/magickpath.mhtml. 23. Western notions about the astral body are neatly summarized in the fol- lowing account: “The astral body, or vehicle of the soul, is made of very fine, lucent stuff; this may be identical with the substance of the stars and spheres, through which the soul passes while descending from its origin to this earth, or, if not identical, it has received successive celestial influences or imprints during this descent. Its natural shape is starlike, i.e. spherical. It is thus especially subject to astrological influences. It is the mean, the link, between the terrestrial (fleshly) body and the incorporeal soul. Its functions in this life are similar to those of medical spirits, but with more emphasis on imagination or phantasia and less on ordinary animal functions. It either is the irrational soul or its vehicle. It may survive after death for a long period, or eternally.” Walker (1958: 121–2). The above should be compared to the following account (White, 1995: 399–400) describing the Tantric position: “This system projected upon the gross human body a remarkably intricate physiology of the yogic or subtle body, which was composed of a series of energy centers, networks of channels, and an array of male and female divine forces. It was upon this subtle body that the yogic practitioner, through an elaborate combi- nation of postures, breathing techniques, meditative states, and acoustic devices, came to channel forcibly all of his internalized divine energies, breaths, bodily fluids, and mental states into a single point, at which he realized, once and for all time, bodily perfection and immortality.” See also Silburn (1988). 24. See, for example, Faivre (1994: 13–4 and passim). 25. Faivre has conceptualized this as “the practice of concordance.” He defines this (Faivre, 1994: 14) as “a consistent tendency to try to establish common denominators between two different traditions or even more, among all traditions, in the hope of obtaining an illumination, a gnosis, of superior quality.” 26. The theory and practice of the early medieval Buddhist Sahajiyās bear close resemblance to the general outlook of the Nāth Siddhas. See, for example, Dasgupta (1969: 1–109) and Kvaerne (1986). Closely related are also the Buddhist Siddhācāryas, or Mahāsiddhas, for which see Dowman (1985). Indian Nāths are predominantly Śaiva, but in Nepal, one of their founders, Notes 171

guru Matsyendranāth, is considered an incarnation of Avalokiteśvara, the bodhisattva of compassion. See White (1996: 224). 27. On the connections between tantric, yogic, and Islamic esotericism, see also Cashin (1995). Two sixteenth-century Indian Sufi romances abound in Nāth-lore motifs; see Jaisi (1944) and Manjhan (2000). On the agonic elements in the encounters between the Sufis and the Nāths, see Digby (1994). On the relationship between the Nāths and Indian Ismailis, see Khan (2000). Of special importance in this regard is the work of Carl Ernst, some of which is available online: http://www.unc.edu/%7Ecernst/ articles.htm. 28. See Dundas (2000); Cort (2000); and Quarnström (2000). 29. For the relationship between Tantra and Bön, see Lopez (1997). On tantric elements in Daoism, see, for example, Orzech and Sanford (2000); of great interest and value is also Strickmann (2002). Syncretism between Tantra and Shintō is explored in Faure (2000). For Indonesian connections, see Becker (1993). 30. One of the pioneers of Western Tantra was Dr. Pierre Arnold Bernard (also known as “the Omnipotent Oom”), “who traveled to India to study the secrets of Tantra and then returned to the United States to found the first Tantrik order in America, in San Francisco and New York, in 1906.” Urban (2003: 116). For a biographical account on Bernard, see Love (2010). 31. For an account of these events, written from the perspective of an AMOO- KOS member, see “When your Guru Goes Gaga or when your Guru ‘fails,’” in Morgan (200b: 149–70). 32. Magee’s notable translations from Sanskrit include Kaulajnana-nirnaya of the School of Matsyendranatha (Varanasi: Prachya Prakashan, 1986); Matrik- abhedatantra (Varanasi: Indological Book House, 1989); and Vamakeshvara Tantra (Varanasi: Prachya Prakashan, 1989). 33. Chumbley (2010: 117) explains the implications of being both an academic and a practitioner as follows: “This understanding of ‘cunning folk’ is some- what broader and more flexible than those offered by modern scholars such as Dr Owen Davis and Professor Ronald Hutton, but it is one which I per- sonally find more tenable, inclusive and sensitive to the understanding of the subject from the perspective of someone—like myself—who works both as an Historian of Religions and as a practitioner within a magical context directly descended from early modern cunning craft.” 34. For an account on (what Chumbley spells as) Ovaysiyya, see Baldick (1993). 35. According to Daniel Schulke, “the name Cultus Sabbati was adopted in 1991 by Chumbley and his fellow initiates as an outer name for a name- less, pre-World War 2 initiatic lineage of witchcraft teachings originating in Buckinghamshire, England. With time the name came to encompass a loose confederation of other pre-Gardnerian witchcraft lineages, lodges, and cells under Chumbley’s Magistry, all sharing a common thread of ecstatic ritual 172 NOTES

practice, identified closely with the medieval witches’ sabbat.” E-mail to the author, April 29, 2012. 36. Chumbley (2010: 130) explains the nature of the Crooked Path in an inter- view as follows: “The term ‘Crooked Path Sorcery’ refers to a specific cor- pus of Teachings and Rituals transmitted from within an inner circle of the Cultus Sabbati. It is distinguished from other bodies of Sabbatic lore by its specialized mode of ritual praxis, its distinctly ophidian cosmogony and manifold pantheon, as well as by its particular ethos of sorcerous mentality.” Compare this with Schulke’s explanation, which focuses on the ophidian aspect of the Path, which clearly resonates with tantric teachings regarding the “serpent power” and the necessity of going beyond polarity (dvaita): “The Crooked Path may be seen to mirror the zoötype of the snake, wend- ing between such magical antipodes as blessing and cursing, honour and treachery, Taboo and its breaking.” 37. Schulke (2012: 116) elaborates on the Ophidian current and its commonal- ity with, inter alia, tantric practices: “Variously empowered by traditional lineages of Petro Voudon, Sufism, and varied Tantrik streams, as well as pre- cise astronomical arcanae, the emergent body of work sought a harmonic reification of the witch-mysteries of Essex Craft, with the goal of resonating Ophidian power within the body of the Initiate.” 38. In tantric culture, skulls are associated with the god Śiva, who in his “fierce” form as Bhairava carried the skull attached to his hand after he decapitated one of the heads of the god Brahma, and which finally fell to the ground at a locale in the holy city of Benares. The early medieval sect of Kāpālikas emulated Śiva’s behavior as the modus operandi of their spiritual practice and, inter alia, carried skulls in lieu of begging bowls. Another major deity associated with cranial iconography is the goddess Kālī, who wears a garland of skulls around her neck. For a description of a ritual involving the “feed- ing” of skulls in Kālī’s temple, see McDaniel (2000) and McDaniel (2004). 39. A fine example of Chumbley’s view on the mutual codependency of oppo- sites is provided by the motto at the beginning of his Qutub (1995) as “He who is illuminated with the Brightest Light will cast the Darkest Shadow,” and in its variant at the end of the book as “He who is illuminated with the Darkest Shadow will shine with the Brightest Light.” 40. My thanks to Daniel Schulke and the initiates of the Ku-Trishula, who have kindly agreed to share this information prior to the actual publication of The Dragon-Book of Essex in the near future. 41. The “serpent” in question is presumably analogous to the kundalinī. Cf. also AL II, 26. 42. As is well known, the sacrifice of black goats through decapitation is particu- larly observed, in some instances even nowadays, in the rituals dedicated to the goddess Kālī. 43. See Faivre (1994), and also the pertinent discussion in Chapter 1 above. Notes 173

44. For a rare scholarly treatment of Indian magic, see Goudriaan (1978). See also Bühnemann (2000). Indian alchemy, treated in close relation with yogic and tantric practices, is explored in Dasgupta (1969); Eliade (1978); and White (1996). On Indian astrology, see Defouw and Svoboda (1996).

Conclusions

1. On this concept, see also Cashin (1995) and Ernst (2003). 2. Similarly, in a seventeenth-century Vaisnava Sahajiyā text, The Necklace of Immortality (Amrtaratnāvalī) by Mukunda-dāsa, “the basic structure of the subtle body in [the text] consists of the Crooked River and four inner lotus ponds (sarovaras)—rather than the more typical six or seven cakras, susumna-nādī, and fiery kundalinī śakti of other Tantric traditions.” Hayes (2000: 313). 3. “Blavatsky has had a tremendous impact on the development of the popular orientalism in the west” (Bevir, 1994: 765). 4. Some aspects of the relationships between popular culture, Western esoteri- cism, and interest in Asian spirituality (felicitously termed “Orientation”) are treated in Kripal (2011). Bibliography

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A∴A∴, 15, 38, 139, 149 n. 20–21, bindu, 43, 45–7, 63–7, 70–1, 85, 92, 151 n. 52, 154 n. 93 107, 152 n. 59, 158 n. 17, advaita, 18, 92, 96–100, 108, 161 n. 3, 158 n. 28, 167 n. 80 163 n. 11 Blavatsky, Helena, 23, 102, 144 n. 13, Aeon, new, 51, 70, 90, 101, 115 173 n. 3 Agamya, Guru Paramahamsa, 71, blood, 55, 68, 102, 157 n. 7, 160 n. 52, 150 n. 25, 159 n. 47 165 n. 48, 165 n. 50, 168 n. 84 Aghorīs, 55, 114, 154 n. 94 menstrual, 17, 43, 46, 63–4, 67, 70, Agrippa, Cornelius, 3, 12, 15 96, 107, 126, 152 n. 59 AL, Liber, see under Book of the Law Bogdan, Henrik, 91, 151 n. 49, alchemy, 5, 17, 36, 39, 56, 72, 114, 155 n. 104 143 n. 5 Book of the Law, The, 38, 49, 54, 70, Indian, 28–9, 63, 135, 148 n. 28, 105, 106, 121–2, 149 n. 17, 173 n. 44 149 n. 19, 158 n. 31, 167 n. 72, AMOOKOS, 18, 112, 114, 120, 122–4, 167 n. 74 126, 134–5, 171 n. 31 brahman, 97–8, 102, 140 amr. ta, 30, 47, 62, 71, 156 n. 3, 167 Brahmanism, 24, 27 n. 80 brahmin, 23, 54, 137 asceticism, 41, 44, 84, 127 Bromage, Bernard, 161 n. 6, 162 n. 9 Assmann, Jan, 2, 9, 16, 109 Buddhism, 24, 28, 46, 57, 89, 101, 132, astrology, 3, 17, 29, 31, 36, 40–1, 135, 141, 147 n. 23, 161 n. 3, 163 n. 11 149 n. 21, 173 n. 44 Avalon, Arthur, 78, 81, 87, 158 n. 19 Cagliostro, Count Alessandro, 71, 159 n. 49 Babalon, 108, 116, 120, 139, 165 n. 48, cakras, 4, 15, 47–9, 64, 78–80, 82, 168 n. 84 87–8, 122, 138, 152 n. 62, bandhu, 27, 66, 117 158 n. 19, 173 n. 2 Bauls, 46–7, 57 Cefalù, 51, 53–4, 153 n. 80 Bennett, Allan, 37, 149 n. 8 Christianity, 51, 58, 84, 90 Beta, Hymenaeus, 143 n. 6, 150 n. 25, Chumbley, Andrew, 18, 127–34, 152 n. 66, 155 n. 102, 156 n. 112 171 n. 33, 171 n. 35, 172 n. 36 Bharati, Agehananda, 139, 140, concordance, the practice of, 38, 40, 57, 155 n. 5, 161 n. 3 77, 101, 105, 110, 124, 135, 137 192 Index

Corbin, Henry, 3, 30 Godwin, Joscelyn, 10, 149 n. 4, correspondences, 6, 8, 14, 28, 30, 41, 149 n. 8, 151 n. 49, 163 n. 13 48, 66, 69, 77–8, 80, 85, 117–8, Golden Dawn, The Hermetic Order 135, 169 n. 20 of the, 3, 15, 35, 37–8, 74, 124–5, Couliano, Ioan, 6, 15, 42, 72, 144 n. 15 141, 149 n. 7 Crowley, Aleister, 7, 13, 17, 23, 35–59, Gorakhnāth, Guru 62–6, 70, 61–72, 77, 80, 88, 91, 93, 101, 158 n. 17, 158 n. 28 106–7, 111, 115–6, 124, 126, Grant, Kenneth 7, 17–8, 73, 90, 139, 141 91–110, 121, 126, 138, 141, 162 Cultus Sabbati, 18, 127–8, 131–2, n. 11 171 n. 35 Grant, Steffi, 94–5 Guénon, René, 22, 93, 112 Dadaji, Mahendranath, 18, 111–9, 120–1, 127 Hadit, 50, 108, 123, 153 n. 73 Djurdjevic, Gordan, 14, 28, 30–1, 84, Hanegraaff, Wouter, 24, 26, 114 n. 16 151 n. 51 Hatha Yoga, see under Yoga, hat.ha Draconian Tradition, 17, 95–6, 103, Hermeticism, 2, 9, 11, 126 106, 109 Hesse, Hermann, 18 Hinduism, 22–5, 44, 115, 134, 137, Eckenstein, Oscar, 35, 37 161 n. 3, 163 n. 11 Egypt, 17, 37, 109, 112, 124, 163 n. 12, Hirsig, Leah, 54–5, 153 n. 78 164 n. 22, 166 n. 58 Eliade, Mircea, 2, 11, 52, 55, 140, imagination, 1, 3, 6, 30, 43, 86, 92, 156 n. 111 125, 147 n. 23, 170 n. 23 emptiness, 18, 70, 95, 100–1, 106, 109 impurity, 54, 56, 110 Epiphanius, 72, 159 n. 36 Introvigne, Massimo, 71, 159 n. 51 Eros, 45, 54, 133 Ipsissimus, 153 n. 78, 154 n. 93 Eucharist, 42, 44, 47, 55, 62, 67–8 Islam, 23, 89, 119, 134, 138, 148 n. 28

Faivre, Antoine, 21, 38, 40, 77, 118, Jung, Carl Gustav, 18, 89, 90, 162 n. 9 134, 145 n. 2 Firth, Violet Mary, see under Fortune, Kabbalah, 11–4, 36, 40, 73, 76–8, 81–2 Dion Kaczynski, Richard, 56, 148 n. 2, fluids, sexual, 37, 39–40, 43–7, 67–8, 154 n. 82, 159 n. 46 70–2, 104–5, 110, 126, 128, Kālī, 55, 57, 100–1, 108, 110, 139, 152 n. 59, 156 n. 5, 159 n. 36 154 n. 97 Fortune, Dion, 18, 73–90, 138, 141, Kāpālikas, 55, 131, 147 n. 21, 160 n. 1, 161 n. 6, 162 n. 12 155 n. 107, 172 n. 38 Foucault, Michel, 84, 169 n. 19 Kaulas, 18, 64, 103–4, 112, 122–3, Frazer, James, 6, 27, 31 126, 146 n. 10 Freud, Sigmund, 162 n. 9 Kellner, Carl, 38, 71, 150 n. 25–6, 159 n. 46 gnosis, 3, 27–8, 31, 56, 77, 130, 132, Kripal, Jefferey, 52, 56, 131, 139–40, 170 n. 25 155 n. 109, 173 n. 4 Index 193 kun. d. alinī, 37, 47–50, 62, 64, 71, 75, 158 n. 29, 159 n. 36, 159 n. 49, 104, 118, 129, 139–40, 152 n. 62, 167 n. 75 153 n. 72, 173 n. 2 see also Yoga, kundalinī Padoux, André, 26, 143 n. 5 Pasi, Marco, 158 n. 29–30, 159 n. 36 Lam, 99, 165 n. 40 Patañjali, 4, 41, 113 Left-Hand Path, 18, 39, 95, 102–7, 121 Lévi, Eliphas, 3, 13 rajas, see under blood, menstrual lingam, 43, 50, 132 Regardie, Israel, 3, 149 n. 7 Reuss, Theodor, 38–9, 71, 150 n. 23, Magee, Michael, 18, 112, 120–3, 134, 150 n. 26, 159 n. 36, 159 n. 48 171 n. 32 reversal, practice of, 63, 95, 102, Maharshi, Ramana, 92, 97 104–5, 107, 113, 126, 128, man. d. ala, 8, 31, 147 n. 19 153 n. 81 mantra, 5, 8, 25, 28, 30, 147 n. 20, 147 n. 25–7, 150 n. 31 sādhana, 26, 43, 51, 63, 104, 113, 118, māyā, 1, 92, 98, 143 n. 1, 157 n. 16, 122, 138, 153 n. 81, 161 n. 3 166 n. 62 Śakti, 43, 46, 63–4, 70, 73, 75, 97, 122, Matsyendranāth, Guru, 62, 64–5, 70, 153 n. 81, 157 n. 7–8 103, 157 n. 15, 166 n. 57 Sanderson, Alexis, 54, 56 McDaniel, June, 6, 26, 32 Schulke, Daniel, 127, 171 n. 35, Miles, Lawrence, see under Dadaji, 172 n. 36–7 Mahendranath sephiroth, 15, 41, 48, 78–9, 105, 138 Morgan, Mogg, 18, 90, 123–6, 134 Shual, Katon, see under Morgan, mudrā, 5, 28, 39, 45, 71, 147 n. 20, Mogg 156 n. 3 siddhis, 4, 22, 30, 47, 63, 113, 168 n. 5 Müller, Max, 23–4 Singh, Shukdev, 156 n. 4 Śiva, 43, 46–8, 50, 55, 63–6, 70, 75, Nagarjuna, 101, 165 n. 46 97–8, 145 n. 10, 153 n. 81, Nāths, 14, 45–6, 62–6, 69–71, 79, 85, 157 n. 7, 168 n. 5, 172 n. 38 104, 113, 116, 118–9, 140, 151 n. Spare, Austin, 91, 95, 162 n. 11 51, 153 n. 81, 157 n. 6, 157 n. 16, sūks.ma śarīra, 4, 30, 47, 64 170 n. 26, 171 n. 27 śūnyatā, see under emptiness New Age, 6, 7, 10, 12, 66, 87, 89, 107, Sufism, 119, 138, 163 n. 11, 172 n. 37 133–5, 152 n. 62, 155 n. 104, syncretism, 36, 89, 113, 117–9, 167 n. 77 122–4 Nietzsche, Friedrich, 1, 52, 115 Nuit, 42, 50, 100–1, 105, 108, 122, Tambiah, Stanley, 5, 6, 27, 31, 117 153 n. 73, 165 n. 42 Thanatos, 54, 133 Thelema, 17, 38, 58, 70, 91, 98, 101, Olivele, Patrick, 27, 169 n. 16 106, 114, 116, 121–3, 126, 141, Ordo Templi Orientis, see under OTO 167 n. 72 OTO, 38–9, 42, 44, 48, 57, 62, 66, 71, Abbey of, 51–3, 131, 153 n. 77 95, 106, 126, 150 n. 23, 151 n. 49, Theosophy, 23, 74, 95, 124, 144 n. 13 194 Index

Tibet, 23, 57, 96, 113, 119, 128, 130, White, David, 7, 26, 29, 46, 50, 64, 75, 138, 147 n. 23, 166 n. 53 79, 104, 119, 147 n. 21, 158 n. 19, Tree of Life, 12, 14–5, 38, 41, 43, 48, 170 n. 23 77–80, 82, 85, 92, 94, 105, 138 witchcraft, 127–8, 130, 171 n. 35

Upanis.ads, 27, 146 n. 15 Yoga Urban, Hugh, 7, 43–4, 46, 57, 61, bhakti, 40, 150 n. 3 68, 84, 145 n. 9, 150 n. 24, 151 n. hat.ha, 4, 40, 45, 62, 71, 76, 79, 83, 87, 46, 154 n. 96, 155 n. 105, 113, 150 n. 33, 157 n. 6, 161 n. 7 167 n. 77 kun. d. alinī, 124, 140 jñāna, 40 Vedas, 24, 29, 145 n. 10 rāja, 40, 81, 150 n. 33 Vivekananda, Swami, 23, 124, 145 n. yoni, 50, 68, 101, 132, 153 n. 71 8, 151 n. 52 Yorke, Gerald, 39, 56