The Magickal Union of East and West, by Gregory Peters

THE MAGICKAL UNION OF

AND

EAST WEST

About the Authors Gregory Peters is the author of The Magickal Union of East and West as well as a co-editor of The Thoth Tarot, Astrology & Other Selected Writings of Phyllis Seckler, and The Kabbalah, Magick, and Thelema: Selected Writings, Volume II (Teitan Press). He has contributed many articles on Western esotericism and Thelema in local and international publications.

He has been a student and explorer of esoteric systems for over twenty years. He has initiation in several Hindu and Buddhist tantrik lineages, and is also a Dzogchen practitioner. He was a close student and friend of Phyllis Seckler (Soror Meral) and a senior member of A∴A∴ under her guidance. In 1999 he founded Ordo Sunyata Vajra, an East-West esoteric group that explores methods of working with the Stellar Gnosis. He lives and works in the San Francisco Bay Area. Latest updates may be found at his website, http://newaeontantra.com.

Charlotte Moore is the editor and a contributing writer for The Magickal Union of East and West. She teaches classes in the Department of Philosophy and Religious Studies at West Chester University of Pennsylvania. She is a member of the American Academy of Religion and the Association for Asian Studies. Her writings have been published in Philosophy Now, Cheth, and the Encyclopedia of Psychology and Religion. She has been a friend and student of Gregory Peters since 1996, and has been working with the Ordo Sunyata Vajra since its inception.

Llewellyn Publications Woodbury, Minnesota

The Magickal Union of East and West: The Spiritual Path to New Aeon Tantra © 2014

by Gregory Peters. All rights reserved. No part of this book may be used or reproduced in any manner whatsoever, including Internet usage, without written permission from Llewellyn Publications, except in the case of brief quotations embodied in critical articles and reviews.

First Edition First Printing, 2014 Book design by Donna Burch-Brown Cover design by Kevin R. Brown Cover image: iStockphoto.com/3126394/©stellalevi Interior illustrations by Mickie Mueller Llewellyn is a registered trademark of Llewellyn Worldwide Ltd. All material quoted from Aleister Crowley is © copyright 1996–2013 Ordo Templi Orientis (O.T.O.). Ordo Templi Orientis International Headquarters, JAF Box 7666, New York, NY 10116-4632 USA. Thoth tarot card reprinted with permission from Ordo Templi Orientis (O.T.O.).

Translations of the Hindu tantras are © copyright 1996–2013 Michael Magee.

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Llewellyn Publications A Division of Llewellyn Worldwide Ltd. 2143 Wooddale Drive Woodbury, MN 55125-2989 www.llewellyn.com Printed in the United States of America

Other Books by Gregory Peters Stellar Tantra: The Gnosis of the Self (Privately published, Sunyavada Press, 2009) The Thoth Tarot, Astrology & Other Selected Writings of Phyllis Seckler (Co-editor, Teitan Press, 2010) The Kabbalah, Magick and Thelema: Selected Writings, Volume II (Co-editor, Teitan Press, 2012)

Dedicated to Soror Meral and my mother…

Let this be an offering to Kali, the Greatly Beautiful One, the Goddess of Infinite Space and Infinite Stars, and Her radiant attendant Dakinis, Yoginis, Shaktis, Bhairavis, Matrikas, and Nityas.

Om Krim Kalikaye Namaha!  “Whoever gazes upon that Radiant Blackness falls eternally in love.”

–ramprasad sen

Knowledge of the Self, O Goddess, is the only means to final liberation. He who knows it is truly liberated in this world.

—mahanirvana tantra  O Queen of the universe, you protect the universe. As the self of the universe, you support the universe. You are the goddess worthy to be adored by the Lord of the universe. Those who bow in devotion to you themselves become the refuge of the universe.

—devi mahatmyam, 11:33  Oh Mother, may all my speech, howsoever idle, be recitation of Mantra; may all the actions with my hand be the making of ritual gesture; may all my walking be the pacing around Thy image in worship ; may all my eating and other functions be Homa rites; may the act of my lying down be prostration before Thee; may all my pleasures be an offering to the great self. Whatsoever I do may it be counted for the worship of Thee.

—anandalahari, v. 28  This shall regenerate the world, the little world my sister, my heart & my tongue, unto whom I send this kiss.

—liber al vel legis, i:53

Contents List of Figures . . . xii Acknowledgments . . . xiii Foreword by Charlotte Moore . . . xix Background . . . 1 Chapter 1: Preliminary Instructions . . . 11 Chapter 2: Cult of the Infinite . . . 31 Chapter 3: The Slopes of Abiegnus . . . 35 Chapter 4: Beyond the Infinite . . . 39 Chapter 5: The Radiant Eternity . . . 43 Chapter 6: The Heart of the Master . . . 47 Chapter 7: The Kalas of the Goddess . . . 51 Chapter 8: The Holy Books . . . 61 Chapter 9: Preparation—The Vow . . . 65 Chapter 10: Working Tools . . . 75 Chapter 11: Rites . . . 91 Chapter 12: The Diamond Sapphire Gem of Radiant Light . . . 113 Chapter 13: Rivers of Fire, Water, and Air . . . 121 Appendix I: Historical Influences . . . 151 Appendix II: Further Reading . . . 155 Afterword by Joseph Larabell . . . 159 Glossary . . . 167 Index . . . 173

Figures Figure 1: Thelemic Armor . . . 19 Figure 2: The Chariot Card of the Thoth Tarot . . . 51 Figure 3: The Tattvas . . . 88 Figure 4: Lantern of Thebes . . . 96 Figure 5: The Divine Child Harpocrates, Lord of Silence . . . 101 Figure 6: Victorious City . . . 107 Figure 7: Diamond Sapphire Altar . . . 114 Figure 8: Triangle . . . 123 Figure 9: Kali Yantra . . . 124 Figure 10: Sign of Typhon-Apophis . . . 125 Figure 11: Sign of Baphomet . . . 126 Figure 12: Sign of Osiris Risen . . . 127

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Acknowledgments “Do what thou wilt shall be the whole of the Law.�

When I took pen to paper one cold winter evening over a decade ago, in a small hotel room in Chicago, I had no idea what was about to manifest. A fire burned inside of me that had to be expressed, and I wrote into the night for several hours with little pause. That inspired writing was the Diamond Sapphire Gem of Radiant Light, a ritual that was destined to become the center and heart of an entire system of teachings. That initial fire has continued to burn, shedding its radiant sparks of starry light like a coruscating serpent of flame circling outward into the world.

The system has grown and evolved over time since that first spark was born, and the ritual of the Diamond Sapphire and the accompanying workings have matured into a focused set of instruments that may be used both to open up consciousness to the blazing, pristine nature of awareness that is at the core of Self, and to celebrate that awareness and the continual dance and interplay of Thelema and agape, Hadit and Nuit, Shiva and Shakti. The system as a whole is referred to as New Aeon Tantra, and this book contains its core practices in a format that is accessible for everyone. The work of New Aeon Tantra continues to serve as the vital framework of a community of practitioners devoted to both the exploration of Self and the liberation of all beings. This book is given as a supplement to those who wish to walk this path, either individually or as part of a group.

The development of this system was the fruit of many years’ work with several teachers and traditions. Over the years I have been extremely fortunate to work with many teachers from both Western and Eastern traditions. In a very real sense, this book is an attempt to honor and give thanks to all of my teachers of the past, present, and future.

While I cannot possibly list every person I have had the benefit of working with or been influenced by, there are some major figures I wish to give thanks to: xiii

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Phyllis Seckler (Soror Meral) was not only my teacher and direct superior in A∴A∴, but also a dear and loving friend who is greatly missed. If nothing else, this work is a testament to her, as much of it was the direct result of the training, trust, and encouragement she gave me. Thank you, Soror.

Although I never had the honor of meeting him, the late Kenneth Grant and his wealth of inspired writings on the Typhonian tradition have been one of the most significant influences on my magickal path.

Through his work, I was first introduced to the deep roots of Thelema in the Eastern traditions of Tantra, Advaita, and Madhyamaka. His incredible insight has pushed Thelema into new territories and lives on in the unique and creative work of his successors and heirs, continuing to evolve and grow into uncharted territories.

Chogyal Namkhai Norbu, a great living teacher of Dzogchen, introduced me to the nature of mind and the clarity of immediate presence that is the root of all teachings, the true inherent nature of consciousness free from all limitations and conditionings. At the root and center of all teachings is the blazing lucid clarity of mind, the “consciousness of the continuity of existence” that is the nature of reality.

Michael Magee has been an inspiration to me for many years. His ceaseless work of love with translations of the Hindu tantras in his books and on the Shiva Shakti Mandalam website (http://shivashakti. com) is invaluable, and I have greatly relied upon this material in my own work. His work with Adinatha/AMOOKOS has been of much importance to me on my own path, and his seminal book Tantra Magic continues to be a great inspiration.

Michael Staley has been major influence for some time. His writings on Thelema and the traditions of Eastern mysticism that permeate the gnosis of the Book of the Law have forever changed my way of thinking and experiencing the luminous Void at the heart of Thelema and, indeed, the heart of All. His phenomenal work in producing Starfire: A Journal of the New Aeon, as well as his ongoing efforts to keep Kenneth Grant’s books in print in new and expanded editions, will ensure that the work of the Typhonian tradition is available well

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into the future. The Starfire Publications website contains much of this work (http://www.starfirepublishing.co.uk).

To my gurus, teachers, and lineage holders of the tantrik traditions, I give much gratitude, thanks, and respect: Sri Lokanath Maharaj, holder of parampara, and Shambhala Nath of the Adinatha/AMOOKOS sampradaya; Sri Kapalika Mahakaal Bhairavananda Saraswati of Maa Khamakya Ashram in New Delhi; and Kaal Ugranand Saraswati, Vilasanath Maharaj, and Siddhanath Maharaj of Uttara Kaula sampradaya.

I give thanks and respect to the many teachers I have had in the past and present in Hindu and Buddhist traditions, in particular Venerable Lama Osel Dorje of the Drikung Kagyu Ratna Sri Center, Venerable Lama Lodro Rinpoche of Kagyu Droden Kunchab, Reverend Saichi Asahi of the Northern California Koyasan Shingon Mission, and Paramahamsa Prajnanananda of Kriya Yoga International.

This book benefitted from the hard work and help of many individuals: Charlotte Moore has been a close friend and guardian of New Aeon Tantra since its earliest dawning. In addition to being the editor of the manuscript for The Magickal Union of East and West, she has contributed the foreword and additional writings. She painstakingly read every early draft of this book and continually encouraged me to complete it, offering sound advice and perspective.

Joseph Larabell wrote the foreword to my privately published book Stellar Tantra. It is included here as an afterword for its keen insight into the philosophy of Thelema.

Donald Michael Kraig mentored me throughout the painstaking process of fine-tuning the manuscript and preparing the material for publication. He encouraged me at every step and really believed that this material deserved to be published and made available to a wide audience. His in-depth experience in the publishing process and the art of presenting knowledge in a clear and precise manner has been invaluable for me. Don passed away shortly before this book went to press and was not able to see the final result. I think he would have

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been happy with how it turned out, and I’m grateful for his guidance and for believing in this work.

The staff at Llewellyn Publications have been of enormous help in getting this book to press, in particular Donna Burch-Brown for the design and Andrea Neff for her exhaustive and detailed editorial work and encouragement.

Others that have helped, assisted, or in some other way inspired this work over the years include Monika Mayer-Kielmann, Suzanne Davenport, Juan Ramirez, Leigh Ann Hussey, Priti Alwarshetty, Grant Potts, Rorac Johnson, “Prince Eric” Muhler, David Michael Tibet, Natasha Freyja Innana Khanna, and my two sons, Ethan and Jeff.

Finally, Marcus Jungkurth, Secretary General of Ordo Templi Orientis, gave permission to quote from the legacy of Aleister Crowley’s writings and to include Atu VII: The Chariot from the Thoth Tarot.

Some of the material here has been presented earlier in the selfpublished book Stellar Tantra, and earlier versions of material have appeared previously in electronic format.

The Ordo Sunyata Vajra (OSV) is a vehicle of the Stellar Gnosis, exploring the rich depths of Thelema, giving keys to its devotees that are applied for the discovery and embodiment of their True Will in their daily lives. It is a living communion of initiates of many backgrounds and traditions, brought together under the aegis of Thelema for the benefit of all beings and the exploration of the starry wisdom.

Through its practices, members come into real experience of their Truth of Self, and manifest that Bliss and Beauty in the World.

Finally, one important point of clarification: I do not claim to be a teacher or guru; I do not claim to teach Buddha dharma, and I am no guru of Hinduism. I do not have any particularly special insight or connection to the Truth that anyone else is not capable of experiencing. I am a simple practitioner. I have followed certain practices and had the experience of certain results. I continue to explore consciousness, using whatever means at my disposal. The fruits of such labor are real, and everyone is capable of achieving this. No group, order, or individual has the sole keys to unlock Truth. No philosophy or religion

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is the one true way to enlightenment, except in the sense that they all may share a common source, and thus any true path does ultimately lead to that radiant Void of primordial awakened consciousness.

From the start, this was a work of Love. As it was in the beginning, so it is now. If any of this helps another to find that center of Bliss that is at the Heart of All, and expose them to the radiant stellar Truth of Self, then it has been a success.

May Light, Life, Love, and Liberty blaze forth in the lives of all!

“Love is the law, love under will.”

—Gregory Peters Cupertino, CA Summer Solstice 2013

Foreword

By Charlotte Moore, Editor and Contributing Author

“Yet all the while Thou wast hidden therein, as the Lord of Silence is hidden in the buds of the lotus.”

—liber cordis cincti serpente, iii:29  The lotus, or water lily, is a symbol common to a number of religious traditions, including ancient Egyptian religion, Buddhism, and Hinduism—three sources of inspiration for the writings of New Aeon Tantra. Although the lotus symbolizes different things in different cultures, a meaning found in certain forms of Buddhism1 may be especially appropriate for this particular work. The lotus is a beautiful flower that grows in deep, dark, muddy waters. It may bloom in day or night, depending on the variety, but always upward.2 The biological 1. T his is a reference to Nichiren Buddhism. A full explanation can be found in Karel Dobbelaere’s Soka Gakkai: From Lay Movement to Religion (Signature Books, 2001).

2. P lants often reach toward the sun due to their reliance on photosynthesis. In the context of this book, the symbolism of the lotus opening toward the sun could allude to either the daytime sun, the source of light and life, or the midnight sun, symbolized by Khephra in ancient Egyptian religion and in Thelema.

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impulses, desires, attachments, and imbalances of the unawakened self are like the roots of the lotus—unclear, deep, and often obscured from our self-conscious awareness.3 The “silent” Self, “true” Self, Holy Guardian Angel, or Buddha-nature (any of these conceptions of the inmost Self 4 would work for our present purposes) is like the flower of the lotus—it emerges or blossoms from within when the aspirant is ready. The symbolism of the lotus, in this context, could also be considered in light of Liber Tzaddi, a Thelemic Holy Book, which states, “My adepts stand upright; their head above the heavens, their feet below the hells.”5 Another characteristic of the lotus is that it tends to produce the flower and fruit at the same time, which is sometimes said to symbolize the simultaneity of cause and effect, practice and realization, samsara and nirvana in Buddhist philosophy.6 Similarly, the practices of New Aeon Tantra introduce the aspirant directly to this Self that is “hidden” within7 while maintaining awareness of the divine in all of its manifestations.8 As Gregory Peters, the author of this work, writes, the practitioner of New Aeon Tantra directly witnesses the “living power 3. B iological impulses and instincts are often necessary for survival, as are the roots of the lotus, but can be brought into balance through spiritual and/or psychological work. One can find more complete discussions of this in the works of Carl Jung.

4. I n the Jungian sense.

5. Liber Tzaddi, v. 40.

6. T his distinction is found especially in the non-dual forms of Buddhism, such as the Zen teachings of Dōgen or the Dzogchen teachings of Namkhai Norbu. In reality, everything is “empty” (sunyata), impermanent, Buddha-nature. This “ground of being” (in the language of Martin Heidegger and Masao Abe) is disclosed when one practices meditation. Therefore, dualisms such as practice and realization, delusion and enlightenment, etc., are dissolved. An interesting discussion of this can be found in Masao Abe’s A Study of Dōgen: His Philosophy and Religion, Albany, NY: State University of New York Press, 1992.

7. Liber Cordis Cincti Serpente, III:29.

8. I recommend the works of authors such as Michael Magee, David Gordon White, Gordan Djurdjevic, and Georg Feurstein for a fuller explanation of this tantrik perspective.

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of the universe that flows through and composes all of manifestation” while simultaneously embracing material reality, remaining “observant of the world in all of its beauty and all of its ugliness.”9 An image of the lotus is prominently displayed on the lamen of the Ordo Sunyata Vajra (OSV),10 the order from which the practices and teachings of New Aeon Tantra are derived. A brief introduction to the history and work of the OSV may be helpful to those readers who are unfamiliar with it.

The Ordo Sunyata Vajra, or Order of the Adamantine Void, was founded in 1999 in the San Francisco Bay Area by Gregory Peters, the author of this book. It began as a sangha, or spiritual community of sorts, with the Diamond Sapphire Gem of Radiant Light11 as its central rite. Regularly occurring celebrations of the Diamond Sapphire were offered in San Francisco and the greater Philadelphia area within a few months; and a number of practices, many of which are published in this book, quickly began to emerge and coalesce into a coherent system. The Ordo Sunyata Vajra has since grown into a full, self-contained magical order with its own set of teachings, practices, and rites, with active satellites spread across the United States and individual members in locations around the world.

The Ordo Sunyata Vajra is, first and foremost, a Thelemic organization, but it draws inspiration from Chinese Ch’an Buddhism, Japanese Shingon Buddhism, Tibetan Vajrayana, Taoism, Advaita Vedanta, and Hindu Tantra (particularly the vamamarga12 traditions). The careful reader can easily discern the influence of Shingon in its rituals, for example, and the influence of non-dual traditions such as Ch’an and Advaita Vedanta in its teachings; whereas the Holy Books of Thelema, such as Liber AL vel Legis, Liber Cordis Cincti Serpente (Liber 9. G regory Peters, Stellar Tantra: The Gnosis of the Self (Cupertino, CA: Sunyavada Press, 2009).

10. The lamen can be viewed at http://ordosv.org.

11. See chapter 12 for the script of this ritual.

12. Left-hand path.

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LXV), and Liber Liberi vel Lapidis Lazuli (Liber VII), are the primary texts of the system. Although the OSV could therefore be considered a syncretic tradition, to view it as merely an amalgamation of these spiritual traditions would be a mistake, as its core teachings and practices form a unique, internally consistent system that leads its practitioners to a direct experience of who they are, in the deepest and most profound sense of what that means.

The practices and essays included in New Aeon Tantra form a small but significant portion of the work of the Ordo Sunyata Vajra. As Gregory Peters states in the introduction to Stellar Tantra, the time has come to share them with a wider audience. This book therefore offers a unique path toward self-realization that could be entered from any level of skill.

The book begins with preparation—preparation for the practitioner (including dietary considerations and basic yoga exercises), preparation of the mala (the primary tool of the practitioner of New Aeon Tantra, other than oneself, of course!), and preparation of the more subtle dimensions of the individual that help to direct all of one’s attention toward the work at hand.

These preparatory suggestions are followed by a number of essays that introduce the reader to the primary teachings and philosophical underpinnings of the system. Here, the reader becomes acquainted with the author’s perspectives on such core Thelemic concepts as the True Will and the attainment of the Knowledge and Conversation of the Holy Guardian Angel, as well as core Tantrik concepts and tools such as mantras, yantras, mandalas, and the various levels of vows a practitioner may take to form an alchemical container of sorts that lends support to one’s spiritual endeavors.

The spiritual exercises in New Aeon Tantra include methods by which to purify oneself, invoke the “highest” within the self (however that may be conceived at any given point in one’s process), and introduce oneself directly to the primordial awareness that the systems that inspire this work hold to be the source of all that is. Although some of

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the formulae upon which these practices are based may appear familiar to students of Vajrayana or Thelema, such as those similar in structure to a form of sadhana found in Tibetan Buddhism or a variation on Liber Samekh, one will also certainly find these practices to be unique in more ways than not. In any case, the practices of New Aeon Tantra become increasingly potent the more one works with them.

The book ends with the script for the Diamond Sapphire Gem of Radiant Light, the central group ritual of the Ordo Sunyata Vajra. Also included is an explanatory lecture on the visualizations and symbolism therein, so that anyone who chooses to do this work with others may do so, even if they live far away from an active satellite of the OSV.13 The teachings, practices, and rites in this book could form the backbone of one’s spiritual work or serve as a supplement to one’s work with other systems; either way, many of the practices of New Aeon Tantra work well with other spiritual exercises, especially those of the traditions from which this system draws its inspiration. The practices are perhaps best explored in conjunction with the foundational techniques of raja yoga and ceremonial magick. A good summary of relevant practices may be found in Aleister Crowley’s Liber E and Liber O. Liber E vel Exercitiorum contains methods for developing intuition and recording one’s impressions, as well as streamlined versions of some of the “limbs” of raja yoga, including asana (posture), pranayama (breathing exercises), and dharana (concentration exercises) that aid the practitioner in stilling the body, equilibrating the emotions, and stilling the mind—all of which lend themselves to a deeper level of interaction with the practices of New Aeon Tantra.

Similarly, Liber O vel Manus et Sagittae contains the primary building blocks of Western ceremonial magick, such as instructions for vibrating divine names (which could aid in the use of mantras in the 13. A full directory of satellites is available at http://ordosv.org.

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context of this book), assumption of godforms (which could deepen the impact of some of the visualizations in New Aeon Tantra), and banishing rituals that aid one in preparing a space in which to perform this spiritual work.

Readers who are either unfamiliar with Crowley’s writings or who find them too dense can find information on these and other relevant techniques in the work of spiritual teachers such as Swami Vivekananda14 and Swami Satyananda Saraswati, or in many contemporary yoga centers.15 Whatever one chooses to do in conjunction with this work, the teachings, meditations, and rituals of New Aeon Tantra aid the practitioner in purifying, balancing, and perhaps even integrating the “muddier” aspects of the self so that the lotus flower of the Self can be disclosed. Lotus symbolism, as already mentioned, was a prominent image in ancient Egyptian religion, in addition to Buddhism and Hinduism.16 It is often found in offerings17 to Egyptian deities in addition to being an indicator of goddesses in statues and bas-reliefs, adding another layer of meaning to the lotus motif in this work. I mention this because one could also consider New Aeon Tantra to be an offering of sorts—an offering to Nuit, the Goddess of Infinite Space and the Infinite Stars thereof, “the consciousness of the continuity of existence”18 of whom none can speak at all, and, perhaps more importantly, as an offering to all who wish to disclose the

14. Any of the works of Swami Vivekananda are recommended, but I especially recommend Raja Yoga (New York: Ramakrishna-Vivekananda Center, 1982).

15. Yoga centers that teach the basics of mantra, breathing, and meditation in addition to postures are recommended, even though any form of yoga is beneficial.

16. Ancient Egyptian religion is closely related to Thelema, as explained by Gregory Peters in this text, and deities and symbols from ancient Egyptian religion appear in many of the rituals of the OSV. 17. S ee images of offering tables in ancient Egyptian art for a clearer idea of what this statement suggests.

18. Liber AL vel Legis, I:26.

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hidden Self, the “jewel in the lotus.”19 My hope is that the practices of New Aeon Tantra will aid you in this most sacred endeavor.

—Charlotte Moore West Chester, PA January 2012

19. O m mani padme hung, “Om, the jewel in the lotus,” is the mantra of Chenrezig, the Buddha of Compassion.

Background Let the immortal depths of the soul be opened, and open all thy eyes at once to the Above, for if the mortal draw near to the fire he shall have light from God. Thou shouldst speed to the light and to the rays of the Father. And when thou beholdest the most holy fire, flashing formless with dancing radiance through the depths of all the worlds, then listen to the voice of fire. Believe thyself to be out of body and so thou art; for divine things are not accessible to mortals who fix their minds on body; it is for those who strip themselves naked, who speed aloft to the height.

—chaldean oracles  In ancient Greece, across the portico of the Temple of the Pythian Apollo in Delphi was the injunction gnothi seauton—“know thyself.”

Humankind has an unquenchable thirst for knowledge, as is seen in the manifold religions, mythologies, philosophies, cults, and superstitions from antiquity to the present time. The gnostic journey is unique; it is a path of unity and wholeness, as self-discovery leads one to the ultimate realization of the divine.

Eastern schools have long traditions of teaching practices that assist the student in achieving the realization of oneness, or wholeness, 1

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with reality. In the West, the ancient mystery schools carried on this tradition and continue to this day in their heirs and reconstructions.

The somewhat modern schools of Jungian psychology carry on the work in another form that may prepare the aspirant for the currents of light—or pure consciousness—that will be released to flow unrestricted in the integrated, whole Self.

Samadhi is a term used in Eastern mysticism to denote a condition of union or wholeness that is beyond the illusion and constraints of temporal time and consciousness—in other words, the direct experience of non-dual consciousness. It is one of the traditional eight limbs of yoga as described by Patanjali, and is the direct result of certain practices of meditation and yoga. This term finds its cognate in the Western idea of gnosis, the direct experience of reality in non-dual awakening.

Through a regular discipline of practice and self-investigation, it is possible to achieve firsthand experience of samadhi and the resulting gnostic breakthrough. The benefits of this experience are profound.

With stabilization and recurring immersion in the Infinite Light or LVX of the Gnostics, the Great Work itself may be accomplished, regenerating all of creation.

The best method for such work is to have a guide who has already walked some distance on the path. In some cases, it may not be possible or practical to connect with a school or teacher due to distance, time, or other factors. This should in no way keep an aspirant from practicing. The earnest spiritual seeker will find the school that best fits their developmental stage and requirements. As it has always been, when the student is ready, the teacher will appear. In the meantime, it is important to begin a regular practice in preparation for when the inner teacher establishes contact.

This simple collection is the result of one sadhaka’s work, designed to give a practical course of exercises for the earnest seeker. The rituals and practices are open to all, whether performed individually or as part of a group. The hope is that by releasing this material openly, the ben-

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efit will be great for many, allowing any with an interest to perform this work. A small and dedicated group of spiritual seekers—the Ordo Sunyata Vajra (Order of the Adamantine Void)—have been practicing these rites and others for the past decade. It has now been felt that the time to open many of these techniques to a wider audience has come.

Although the practices in this book were designed and written with the philosophy of Thelema as the underlying basis, it is important to understand that they are not tied in to one particular philosophical or religious point of view. They are designed solely to enable diligent and earnest students to achieve real change in their lives, to experience different levels of consciousness firsthand, and to achieve gnosis, or selfknowledge, which is to experience the presence of the divine directly.

However, it may be useful to review the particulars of the spiritual philosophy underlying the author’s experience and training.

The word of the Law is Thelema.

Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole of the Law. —liber al vel legis, i:39–40 Thelema, a Greek word meaning “will,” is a spiritual philosophy most often associated with the magician, mystic, yogi, poet, adventurer, and prolific writer Aleister Crowley (1875–1947). In 1904 while in Cairo, Egypt, Crowley earthed the current of Thelema in a short book received by direct voice dictation, Liber AL vel Legis, or The Book of the Law. The book was received over the course of three days on April 8th, 9th, and 10th, from what Crowley deemed a “praeterhuman”20 intelligence identifying itself as Aiwass, “the minister of Hoor-paar-kraat,” the Egyptian god of silence. The book was thus literally a reception of the Voice of the Silence, an expression of primordial stellar wisdom 20. “Beyond human” or “more than human.”

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that lies nameless in infinity. Its three short chapters contain a wealth of spiritual and practical philosophy. Interpretable on many levels simultaneously, the book’s message deepens and opens with the understanding and initiation of the individual.

My own work with Thelema began after encountering the writings of Aleister Crowley in 1987, and then the rich body of work from Kenneth Grant and his evolution of Thelema. I was fortunate enough to have been able to study directly for many years with one of the greatest living teachers of Thelema, Phyllis Seckler (Soror Meral). I became her student in 1991 and worked closely with her for many years, working through the courses of her College of Thelema, training in Western ritual magick in the Temple of Thelema and, most importantly, becoming her disciple in the Thelemic spiritual order, the A∴A∴. Over the years, this work grew until I became one of her senior students and one of the successors and heirs of her particular lineage of transmission in the Soror Estai lineage of A∴A∴.

In addition to this deep practice and spiritual work of A∴A∴, I took an interest early on in the non-dual teachings of Eastern mysticism. The writings of Ramana Maharshi, Wei Wu Wei, and the Buddhist patriarchs of Cha’an opened the way to understanding the nature of Self and the basis of reality from which Thelema finds its roots. In 1995 I was admitted into the Second Order of one of the Thelemic Mystery Schools and recognized as an Adept in both Thelemic and traditional Golden Dawn lineages; at the same time, I took my first initiation into a tantrik lineage after years of independent study. This opened the door to many further initiations in the tantras in both Hindu and Buddhist traditions. This work gave me practical, experiential knowledge of how energy is manipulated and transformed. The profound experience of the nature of mind given through the direct transmission into Dzogchen provided the ground and basis from which the truth of Self shines forth eternally. Initiation and work with Kriya Yoga gave me practical tools in tantrik yoga and work with the “secret serpent fire,” or kundalini. While I have worked with many traditions, my initiations and practice with tantra in both

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Buddhist and Hindu lines fused with my background in Western ceremonial magick, opening up new avenues of approach and practice. In particular, the Adinatha and later Uttarakaula tantrik teachings, and the deep work with the vamamarga (“left-hand path�) tantrik sadhanas of the Kaula Vidya, planted seeds that would take root and spring forth into new light under the Western tantra of the Book of the Law. It is through my work in these systems, and under the guidance and inspiration of Soror Meral, that much of the development of New Aeon Tantra derives.

Chapter 1 provides preliminary instructions and basic background material that serves as a prerequisite for all of the work with New Aeon Tantra. A simple yoga practice (the Sun Salutation) is described, along with lunar adorations to be performed. Dietary and health considerations are discussed, the foundational practice of Thelemic Refuge is introduced, and the preparation and usage of the mala (rosary) is given.

An article on basic sitting meditation contributed by Charlotte Moore is also included.

Chapter 2 discusses the nature of the Self, consciousness, the Great Work on a personal and cosmic scale, and the nature of initiation.

Chapter 3 provides a discussion of Liber AL vel Legis, or The Book of the Law; additionally, the True Will and the important formula of Love under Will are discussed.

Chapter 4 explores the heart of Thelema as the very nature of the Void, or sunyata, and how this ties in with the most important question that the New Aeon tantrika must answer: Who am I? Chapter 5 continues the discussion of True Will, and about transcendence of this path that is beyond all outer forms.

Chapter 6 looks into the truth of samsara, and how with the correct view the seeming sorrow of the universe is in fact radiant, eternal joy.

Chapter 7 introduces the important symbolism of the Chariot card in the tarot, and examines how this gives a deep and potent formula of dedicating onself to the Goddess of Infinite Space and Infinite Stars, and how to integrate this and experience it daily.

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Chapter 8 explores the sacred writings of the world, and in particular the Holy Books of Thelema and their origin. It also provides a discussion of the importance of svecchacara, or “living life according to Will.”

Chapter 9 is a discussion of samaya, the tantrik “commitment” or “duty” of enlightened beings. As a practitioner, samaya becomes very important in the context of the Book of the Law as the foundation of the New Aeon Tantrik Vow. Chapter 10 gives an overview of the working tools of the New Aeon tantrika, with an examination of mantra, yantra, and mandala in a Thelemic context. A practical explanation of the tattvas and their use in New Aeon Tantra workings is also included.

Chapter 11 is the heart of the book, giving the primary rituals of New Aeon Tantra as worked in the Ordo Sunyata Vajra (Order of the Adamantine Void). The Rite of Dedication gives a formula by which a solo practitioner may dedicate oneself to this tradition; the Lantern of Thebes is a primary tool for energizing the sphere of sensation and equilibrating the physical, mental, emotional, and spiritual levels of the tantrika for ritual work. The Vajra Tower and the Midnight Sun are powerful rituals of empowering the tantrika and opening them up to the universal life energy in particular forms. Charlotte Moore has contributed the Ra-Hoor-Khuit Sadhana, developed from her work with New Aeon Tantra techniques, which gives a powerful tantrik sadhana to attune to the great yidam of Thelema. The Pool of Reflection provides a potent meditation practice for couples or solo practioners to penetrate into the depths of Self. Finally, the Diamond Sapphire Gem of Radiant Light is the central pratice of New Aeon Tantra, designed to be worked in a group setting or solo.

Chapter 13 is a detailed analysis of the Diamond Sapphire Gem of Radiant Light, including visualizations and other symbolism.

Two appendices conclude the book, the first being a general bibliography of essential Buddhist and other readings, and the second an advanced bibliography of Tantrik, Dzogchen, and Thelemic studies.

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A detailed glossary is also included, to assist with understanding some of the technical terms used in this book.

One will likely discover it to be helpful to have some background in raja yoga and meditation, as well as the foundational techniques of ceremonial magick, although this is not a requirement. This book is not intended to cover such basics, as instruction is easily found. Many available books present the fundamental techniques of yoga, meditation, and ceremonial magick. A good starting place for yoga is Patanjali’s Eight Limbs of Yoga, available in many editions. Raja Yoga by Swami Vivekananda is a good commentary and introduction to Patanjali’s aphorisms and also includes good primers on bhakti, karma, and jnana yoga. Eight Lectures on Yoga by Aleister Crowley is also an excellent introduction to the fundamentals of yoga, stripped of the unessential jargon and cultural trappings that often cloud over writings on yoga. A solid introduction to the fundamental techniques of Western ceremonial magick is Modern Magick by Donald Michael Kraig. More advanced students would do well to work with Crowley’s Magick in Theory and Practice (Magick: Book 4), the magnum opus of Western ceremonial magick. See Appendix II for additional suggestions. Working with the material in these books would provide a good background in the elements of meditation, breath work, visualization, ritual, and energy work.

Those without such fundamental training should seek it out; however, the lack thereof is certainly not a barrier to progress, and using the methods in this book will assist in developing concentration, relaxation, visualization, and similar skills of which the benefits are manifold. In particular, the central rite of the Diamond Sapphire Gem of Radiant Light is easily practiced and adapted to a variety of environments and levels of skill, and should be open and accessible to anyone who feels called to partake of its beneficial effects. The supplementary practices will add to this experience and bring an increased depth to workings and to your competency, eventually opening the way for the true guru within to establish contact.

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One meaning of tantra is “to weave.” In one sense, this is the weaving of multiple types of practices into one integrated system: mantra, pranayama, yoga asana, and ritual actions into one coherent and transformative practice. In another sense, this “weaving” of tantra refers to the “consciousness of the continuity of existence,”21 which is the reward of such practice. Life and death, for the tantrika, are experienced as phases of one reality—aspects of eternity, different phases of the life cycle.

Through practices that utilize the body, integrating all of the senses, the mind is trained and consciousness is equilibrated (or some might say that the awareness of consciousness is equilibrated). Eastern tantrik traditions of Hinduism and Buddhism are composed of techniques that have been used for hundreds of years to encompass a complete approach to liberation and Gnostic illumination through full use of the mind and body.

The tantrik practitioner is not attempting to escape this life, or ignore the physical reality of this world. They do not perform empty rites or recite mindless platitudes in the hopes of some great reward in an afterlife. Rather, the tantrika lives in the world, in the present, their eyes and minds open and observant of the world in all of its beauty and all of its ugliness; they perceive the living power of the universe that flows through and composes all of manifestation, and they embrace this living and way of being, rejoicing in the endless play of the material world, all the while aware and connecting to that radiant Eternity that is the true foundation of the world.

Practitioners of New Aeon Tantra find true equipoise in their daily lives. They live from the center, and their light radiates out, resulting in balanced health, ease of mind and emotions, and confidence in their daily affairs. At center, they live life according to their dharma, or Way; embracing the world yet unattached; living in society yet not bound by it; no longer confined by the illusion of separation. This is the path of True Will, a center of Love and Life.

21. Liber AL vel Legis, I:26.

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For the tantrika, the body is a holy instrument, even as all of manifestation is filled with light, and is divine. All of the bodily senses may be used to assist the work; life itself becomes the laboratory of the tantrika, as the senses are the gateway to the world, and the world is the gateway to the Truth underlying all of manifestation.

The path of tantra is a practical one of will (iccha), knowledge (jnana), and action (kriya). The practices of New Aeon Tantra will assist you in developing and purifying your natural talents and inherent abilities, where you will live life according to Will, with consciousness stabilized in the primordial awareness of eternity.

Chapter 1

PRELIMINARY INSTRUCTIONS Within the esoteric colleges of the Western mysteries, the ceremonial magician utilizes a number of magical accoutrements: robes, crowns, rings, diagrams, and more. The Eastern mysteries are just as elaborate, with countless implements of a sacred nature that assist the sadhaka, or practitioner, in their rites. One need only take a look at the Magus card of the tarot (Atu I) to see an altar of implements; similarly, the lists of ritual items in the tantrik sadhanas of worship for the Hindu pantheon are extensive.

For the practices of New Aeon Tantra, you are free to utilize any of these devices as you see fit. The primary tool is yourself. That said, there are items that will be found to serve as useful adjuncts. For the most part, the only tools that are required will be specified as needed for the specific ritual. In one instance, a certain incense may be recommended; for example, in the core ritual of the Diamond Sapphire, a host of items will be suggested. You should always feel free to elaborate as your intuition and creativity guide you.

First, be sure to prepare yourself. Not only is your body the laboratory of your workings, but moreso your body is the Temple of the Divine. Treat it with the respect such a holy place deserves. Maintain good hygiene, exercise as appropriate, and eat properly for your own equilibrium. For ritual preparation, a cleansing bath is a good preliminary that will help to prepare both the mind and body. Some basic 11

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stretches help reinforce the body-mind connection and get the energetic levels of the body activated and working in harmony. Hatha yoga is an excellent means of maintaining flexibility and health.

Surya Namascar: The Sun Salutation A core practice from hatha yoga is Surya Namascar—the Sun Salutation. This practice may be used as a preliminary to all of your work.

In addition to the general benefits listed previously, it has the additional benefit of attuning your consciousness to the sun. You may find that if you perform Surya Namascar at the two twilights of the day (sunrise and sunset), you will begin to have an increased consciousness of the sun and its central position in our lives as the visible presence of Light, Life, Love, and Liberty in our existence. An increase of overall energy and emotional balance is the natural result of nurturing this connection.

At least three repetitions of the entire sequence should be performed for best results. They are to be performed at the two twilights of the day (sunrise and sunset),22 as well as before any other practices of New Aeon Tantra.

At sunrise, stand facing east (the rising sun). At sunset, face the west (the setting sun): 1. Stand straight, with your feet together. Imagine a brilliant white sphere above your head with a white light streaming into it from above. Place your palms together, touching your chest.

Sense the energy pouring into you, filling you with vitality and awakening every cell of your body.

2. Now breathe in deeply while you raise your arms above your head and bend backward from the waist.

22. Although the description is too complex for this discussion, Chandana Namascar (the Moon Salutation) at sunset may be preferable to performing Surya Namascar at both times, if you know it and are comfortable with it.

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3. Bending forward from your hips, breathe out slowly. Knees should be slightly bent (you do not want any strain on your lower back). Hands are flat on the floor beside your feet. At this point, your head should be near your shins.

4. Breathe in and stretch your right leg behind so that your foot is at a right angle to your leg and resting on its toes. The left leg is vertical to the floor and your head is back.

5. While you breathe, place your left foot back to match the right foot. The body is now in a straight line, supported only by your toes and hands, which are in a vertical line.

6. Still holding your breath, lower your body and rest your toes, knees, chest, palms, and forehead on the floor. Stomach and pelvis are off the floor, with hands by your shoulders, elbows bent, and arms by your sides.

7. Breathing out, lie flat on the ground. Feel the energy coursing through your body.

8. Breathe in as you raise your head and then the upper part of your torso. Pelvis is flat on the ground and the head is back.

9. Hold your breath and bring your feet flat onto the floor and raise your hips to form an inverted V shape.

10. Still holding your breath, bring the right foot forward so that it is vertical and the left leg is back (the reverse of #4).

11. Breathe out as you bring the left leg up and place your feet together between your hands. Straighten your legs (with knees slightly bent) and place your head on your shins.

12. B reathe in as you straighten up from the hips. Bring your arms up, and stretch them backward as you bend back from the waist. Hold your breath as you look backward.

13. Breathe out as you straighten your body. Now raise your arms over your head and back again as you bend your elbows to place your hands together at your chest. See a radiant sphere of golden

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solar energy in your heart center, its rays penetrating and warming your entire body.

Lunar Adorations Even as we attune to the solar currents with the Sun Salutations, a yogic union is achieved through the mental concentration of reciting the Vedic gayatri mantra when the moon is seen in the sky: Om bhur bhuvah svah tat savitur vareṇyaṃ bhargo devasya dhimahi dhiyo yó naḥ pracodayat “Om, we meditate on the effulgent glory of the divine light.

May it inspire our understanding.”

Alternatively, the many forms of the Goddess in India each have their own gayatri, which also may be used. Here are some examples: Tripurasundari: Om Tripurasundari vidmahe kameshvari dhimahi tanno klinne pracodayat “Om, let us contemplate Tripurasundari, let us think of Kameshvari, may that wetness direct.”

Kali: Om mahakalyai ca vidmahe smasana vasinyai ca dhimahi tanno kali prachodayat “Om, let us contemplate the Great Goddess who takes away darkness, let us think of She who resides in the cremation grounds, may she grant increase.”

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If you have a chosen and preferred form of the Goddess, it is best to use the gayatri associated with Her,23 or compose your own verse in celebration of Her. One may find suitable verses in the Saundaryalahari, various tantrik writings, Greek epics, the Holy Books of Thelema, and so on.

These devotions should be particularly emphasized when the moon is full. At such times, the longer “Song of the Syrens” might be used:24 Mu pa telai, O chi balae Tu wa melai Wa pa malae: — A, a, a Ut! Ut! Ut! Tu fu tulu! Ge; fu latrai, Tu fu Tulu Le fu malai Pa, Sa, Ga. Kut! — Hut! — Nut. Qwi Mu telai AI OAI Ya Pa melai; Rel moai u, u, u. Ti — Ti — Ti! ' Se gu melai; Wa la pelai Pe fu telai, Tu fu latai Fu tu lu. Wi, Ni, Bi. Translation of song: Silence! the moon ceaseth (her motion), That also was sweet In the air, in the air, in the air!

Who Will shall attain!

Who Will shall attain By the Moon, and by Myself, and by the Angel of the Lord!

Now Silence ceaseth And the moon waxeth sweet; (It is the hour of) Initiation, Initiation, Initiation.

23. Sanskrit Ishtadeva.

24. From “The Cry of the 2nd Aethyr,” Liber 418.

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The kiss of Isis is honeyed; My own Will is ended, For Will hath attained.

Behold the lion-child swimmeth (in the heaven) And the moon reeleth: — (It is) Thou! (It is) Thou! (It is) Thou!

Triumph; the Will stealeth away (like a thief), The Strong Will that staggered Before Ra Hoor Khuit! — Hadit! — Nuit!

To the God OAI Be praise In the end and the beginning!

And may none fall Who Will attain The Sword, the Balances, the Crown!

Dietary Considerations Unlike in many other systems, there are no specific dietary restrictions for the practice of New Aeon Tantra; rather, the approach is very utilitarian. A diet heavy in meat tends to be more grounding and earthy, while a vegetarian diet tends to be lighter and emphasizes the opening of the psychic faculties. Everyone is different, though, and these are only the most basic of general guidelines.

You are encouraged to find a balance that works best for your body type, and tune it as necessary, depending on what practical aspects of consciousness you are trying to develop and emphasize. You may find that a vegetarian diet works best the majority of the time, but occasional meat is required to maintain grounding and not get lost in psychic realms. However, it may just as likely be the case that too little meat renders you incapable of concentration or focus, and you find yourself lost in realms akin to daydreaming. Pay attention to how diet affects your consciousness, and tune it accordingly. Treat your body as an instrument that requires regular maintenance and tuning in order to fulfill its purpose.

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In any case, moderation is best: drink plenty of water, ensure that the foods you do choose are high in nutrients (try to stay away from processed foods that are high in calories and fat but extremely low on prana, or life force), and do not overindulge in any food, sweets, or alcohol, if for no other reason than to discover that meditation is quite difficult when your stomach is working on digesting prime rib. Your body is the result of millions of years of evolution, a work of art with a wisdom built into its very cells. Pay attention to what it tells you.

Ultimately your inner guidance is the only true direction here.

Whenever you eat, it is good to be mindful. Every act, including giving our bodies nutrition, should be done with consciousness and awareness. One very simple practice is to take a moment to raise your awareness to the divine and then bless your food. As you take a deep breath in, see a brilliant sphere of white light above your head. Silently acknowledge the divine and give thanks. Next, holding your hands out over your meal, breathe out in one long, relaxing breath and visualize streams of white light flowing into your food. Now enjoy your meal, and know that it is condensed light.

Thelemic Refuge The Thelemic Refuge is a simple ritual that may be used to produce a kavacha, or magical armor. It is a prelimary to almost every practice of New Aeon Tantra, as well as a protective and empowering practice that may be done on its own throughout the day. It is also a good practice to perform at the two twilights either before or after Surya Namascar.

In the traditional tantras of India, each of the deities has its own kavacha that the practitioner assumes during their worship for protection, empowerment, and attunement to the predominant energies of the deity. In the rites of New Aeon Tantra, there is one general kavacha, which utilizes the energies of the Thelemic pantheon of Nuit, Hadit, and Ra-Hoor-Khuit. Assumption of your magical armor is a form of banishing ritual. As with a traditional pentagram rite, Thelemic Refuge involves both an invocation of the divine as well as a protective radiant shield of light that will surround your sphere of sensation.

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On another level, this practice is also similar to the Buddhist act of taking refuge in the Three Jewels of the Buddha, Dharma, and Sangha.

In our practice, we are taking refuge in the cosmic goddess of Infinite Space and Infinite Stars (the One or All or Naught), the individual point event or singularity, and the Eternal Child of these. As such, Thelemic Refuge is truly redirecting the consciousness to the Self as the point of union between the One and the All, the finite and infinite, the human and the divine. Our refuge is in our Self, and the Truth contained therein.

The process itself is simple. Standing upright, or sitting comfortably with spine erect, take three cleansing breaths by inhaling slowly, and then relax all of your muscles while you exhale slowly and without tension (figure 1).

Next, cross your arms over your chest, right over left. Holding yourself in this position, with head bowed, repeat these words from chapter III, verse 17, of Liber AL vel Legis: “Nu is your refuge, as Hadit your light; and I am the strength, force, vigour of your arms.�

See yourself surrounded by radiant golden light, flowing and pulsating around your sphere of sensation in an egg-shaped chrysalis of flaming light. As your inner perception adjusts, you may become aware of a very thin layer of electric blue light underlying the golden fire. You may also be aware of a current of energy flowing up and down your spine, and an awakening in centers in your heart, forehead, and above the crown of the head.

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Figure 1: Thelemic Armor

With the armor of the Star Goddess and her retinue in place, you may now go on to further work, or remain in contemplation and deeper meditative practices.25

25. D evotees of the Company of Heaven will be familiar with an elaboration of this Armor.

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The Mala It will be found that the majority of these practices will benefit from the use of a mala, or rosary of 111 beads. These are easily found at Tibetan Buddhist centers; you may even prefer to construct your own mala.

Why 111 beads? Traditionally the mala is constructed of 108 beads, with the addition of three beads that represent the levels of consciousness. In the tantras, it is said that the number of breaths per day is 21,600, split evenly between the currents of the sun and the moon.

Multiplying 108 by 100 equals 10,800. Multiplying 2 by 10,800 equals 21,600. The three additional beads may also be thought of as the Three Jewels of Thelema: Nuit, Hadit, and Ra-Hoor-Khuit. The number 111 is considered occultly to refer to the sun, as well as to the full extension of the Hebrew letter aleph. This letter is associated in the Sepher Yetzirah with the “Scintillating Intelligence,” which is “the essence of that curtain which is placed close in order of the disposition, and this is a special dignity to stand before the Face of the Cause of Causes.”26 Before use, the mala should be endowed with life or, in the Western usage, purified, consecrated, and dedicated to the Great Work. This may be accomplished in any number of ways; a simple example of mala preparation is given here. Feel free to use this, modify it to your own tastes, or write your own.

The mala will be a regular tool in your work with New Aeon Tantra.

Its initial preparation should be done in order to establish an energetic connection to the work and seal it into this important tool. You may wish to repeat this preparation regularly as part of your daily practice.

Preparation of the Mala For this preparation you will need, in addition to the new mala, some fresh water, incense of an uplifting, solar nature, a single candle, and Abramelin oil.

26. W . W. Westcott, Sepher Yetzirah: The Book of Formation and the 32 Paths of Wisdom (Kessinger Publishing, 1992). This is a reprint of the 1887 translation of the Sepher Yetzirah by W. W. Westcott.

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When ready, go to a room or some other location where you can be assured of some level of privacy for at least twenty minutes. Performing this rite outside in nature, with the warm rays of the sun shining down upon you, is a wonderful approach; seated in your own personal temple or room works just as well. The New Aeon tantrika may work anywhere.

Prepare as discussed earlier, with the Sun Salutation. Then take Thelemic Refuge. Next, holding the mala with both hands, first sprinkle some of the water onto it, while saying, “For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect.”27 Pause a moment to see streams of purifying astral water flow over the beads, caressing and cleansing them.

Now pass the beads over the incense smoke, allowing the tendrils of perfumed smoke to intertwine across the beads, while saying, “I am uplifted in thine heart; and the kisses of the stars rain hard upon thy body.”28 See the beads glowing with radiance as they are consecrated to the service of the Great Work.

Now take some of the Abramelin oil into your right hand, and rub it into the beads while breathing in a slow, rhythmic fashion. Hold the mala in both hands above the candle, allowing the flame to warm both your hands and the beads as the oil heats gently in the flame, while saying, “This shall regenerate the world, the little world my sister, my heart & tongue, unto whom I send this kiss.”29 Holding the mala in the left hand, hold the right hand before it with the palm facing the mala, as though it were going to emit a current of energy into the beads. In this position, recite the mantra A ka dua Tuf ur biu Bi a’a chefu Dudu ner af an nuteru several times in order to radiate a current of energy in your body, while at the same time focusing your consciousness.30 27. Liber AL vel Legis, I:44.

28. Ibid., II:62.

29. Ibid., I:53.

30. If preferred, the Lantern of Thebes may be used (see chapter 11).

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When ready, take the central meru bead, or guru bead, of the mala in between the right thumb and the first and middle fingers. Focusing on the bead and feeling the radiant energy of the divine flowing through you, whisper A ka dua to the bead, allowing the energy to flow through your breath and the vibration of your voice into the bead, filling it with radiance. Now move to the next bead immediately to the right of the central guru bead, and repeat the process with the words Tuf ur biu. Continue to the next bead with Bi a’a chefu. Continue to the next bead and whisper Dudu ner af, and then to the fifth bead with an nuteru. Move to the next bead, and continue this process, reciting the mantra while moving in a clockwise direction across the mala until you have chanted over every bead.

When complete, take the mala gently in both hands and bring it to the lips, kissing it softly. You may then place it around your neck, with the guru bead facing up at the nape of the neck. When not in use, the mala may be kept wrapped in silk, or placed on the altar, or worn under the clothing around the neck. Alternatively, you may carry the mala wrapped around your wrist.

Your mala is a sacred instrument. Do not let anyone else handle it after you have prepared it. (The exception may be a guru, who will bless the mala for you.) The beads will absorb the radiance of your workings and over time become a powerfully charged talisman of light. Treat them as though the Goddess Herself were in the beads.

On the Nature of the Dragon Seat 31 Practitioners of New Aeon Tantra, and Dedicants that aspire to be Celebrants of the Ordo Sunyata Vajra, are assigned a practice referred to as “sitting meditation.”32 This technique is also used in some of our other practices, including the Diamond Sapphire Gem of Radiant Light. Although this practice is relatively freeform, some clarification

31. “On the Nature of the Dragon Seat” was written by Charlotte Moore as an instructional paper for the Ordo Sunyata Vajra.

32. Dedicants and Celebrants are grades in the Ordo Sunyata Vajra.

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is often useful when a practice is assigned. In the tradition of the Ordo Sunyata Vajra, the practice is influenced and inspired by what is known as Ch’an Buddhism. The Ch’an tradition in China is centered on the practice of meditation. The word for “meditation” in this tradition is translated as dhyana, sometimes written jhana, and is derivative from the Chinese character representing the root chan, combined with the suffix na. In other words, one could go so far to say that Ch’an Buddhism is meditation. This same root also means zen in Japanese, hence the fundamental similarities that then comprise what is often referred to as the Zen/Ch’an tradition of Buddhism. But the English word “meditation” does not directly correspond to what the word means in Chinese or Asian philosophy. In this essay, I will attempt to explore and define the meaning and background of meditation in this particular context, using as source materials for this exploration the Sixth Patriarch’s Dharma Jewel Platform Sutra (as it is one of the founding documents of the Ordo Sunyata Vajra) and the T’ien-t’ai meditation manual known as the Dharma Essentials for Cultivating Stopping and Contemplation and Sitting in Dhyana.

The starting point for understanding this state is perhaps the phrase from the Diamond Sutra, or Vajracchedika Prajna-Paramita Sutra, which states that “one should produce that thought which is nowhere supported.”33 This phrase was the very phrase that Hui Neng, the sixth Zen patriarch of the Ch’an/Zen tradition, heard at his woodcutting job that propelled him onto the spiritual path.34 It is also the phrase that best describes the state from which the root chan is probably derived experientially; for in the Ch’an tradition, the assumption is that this is the natural and enlightened state of mind. This state of mind is characterized by wisdom and compassion, and is not dependent upon what is referred to in the Ch’an tradition as the “five sense objects.” These five sense objects are essentially the faculties of the five 33. H ui Neng, The Sixth Patriarch’s Dharma Jewel Platform Sutra (Burlingame, CA: Buddhist Text Translation Society, 2002), p. 34.

34. Ibid., p. 34.

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senses, through which we tend to become attached to illusory aspects of everyday life. The path of Ch’an meditation is then designed to facilitate the process of rooting out these attachments from their very source, such that the practitioner can then experience the full range of senses without being attached to or dependent upon them for satisfaction or happiness.

What is experienced while in this state is often referred to as sunyata, or emptiness, and is the true and empty nature of all phenomena.

When it is said that all things (i.e., dharmas, self, etc.) are empty, it means that they have no intrinsic nature, no unchanging or independent existence. All phenomena are interdependent and impermanent.

This is the core principle in the doctrine of dependent origination that is one of the most basic doctrines of Buddhist philosophy.35 The ability to directly perceive this reality is an aspect of enlightenment, as this is the ultimate level of truth. This ultimate truth is non-dual, as opposed to the conventional level of truth, wherein we have attachments to conventional distinctions. If we were to attempt to view this from a Thelemic perspective, we could equate this idea of absolute or infinite interconnectedness with Nuit, who even reminds us, “Let there be no difference made among you between any one thing & any other thing.”36 The idea behind meditation is to practice techniques that allow one to glimpse this ultimate level of reality, and eventually to stabilize it enough within the psyche that it is all that we experience.

This is, in a sense, mystical union with the all, or the none.

This doctrine is explained allegorically in the Sixth Patriarch’s Dharma Jewel Platform Sutra through two poems, one written by a monk named Shen Hsiu and one by Hui Neng, who was later to become the sixth patriarch. Shen Hsiu’s poem reads: The body is a Bodhi tree, The mind like a bright mirror stand.

35. Bart Gruzalski, On the Buddha (Belmont, CA: Wadsworth, 2000), p. 31.

36. Aleister Crowley, Liber AL vel Legis (York Beach, ME: Samuel Weiser, 1976), p. 21.

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Time and again brush it clean, And let no dust alight.37 On the conventional level of reality, this poem could be considered rather reasonable and perhaps even wise. The idea is that the mirror in the poem reflects back to us who we are, our Buddha-nature. The Buddha-nature is, for our purposes, the equivalent of the true Self, or that central truth of who we are. But there are oftentimes afflictions and obscurations that cover up this nature such that we do not have a clear and direct perception of it. These obscurations are the dust on the mirror that must be brushed off from time to time, through meditation and other spiritual techniques, such as the Lesser Banishing Ritual of the Pentagram and the First Formula of the Vajra Tower. The afflictions will not accumulate if we brush them off from time to time, like dust.

Hui Neng wrote a verse in response to Shen Hsiu’s that speaks to the ultimate level of reality: Originally Bodhi has no tree, The bright mirror has no stand.

Originally there is not a single thing: Where can dust alight?38 Hui Neng’s verse reminds the reader that there is no distinction in the enlightened mind, that there is no intrinsic nature. Everything is directly perceived as empty and non-dual, and there is therefore no distinction to be made between that which is pure and enlightened and that which is not. In other words, Hui Neng’s verse gives rise to “that thought which is nowhere supported.”39 One again, we can refer to Nuit’s words that were stated earlier, from the Book of the Law. Ultimately, there is “no 37. H ui Neng, The Sixth Patriarch’s Dharma Jewel Platform Sutra (Burlingame, CA: Buddhist Text Translation Society, 2002), p. 67.

38. Ibid., p. 75.

39. I bid., p. 34.

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difference” between “one thing & any other.”40 But to truly reach the point at which one can directly perceive this reality as a spiritual truth and not an object of intellectual speculation takes training and a lot of work.

One way that one can arrive at these states of consciousness and realize these truths directly is through meditation, or other of the various spiritual techniques that are taught in the Ch’an and the Thelemic traditions. One often refers to meditation in the Ch’an tradition as “sitting in meditation.” This gives a slightly false impression of what meditation is from this perspective, as “sitting” does not always necessarily mean sitting down or still (although it can at times, and is the case in the Diamond Sapphire, for example). What is referred to as “sitting in meditation” can be done while “walking, standing, sitting, and lying down,”41 because what it actually means is not becoming or being “attached to the mind or to purity.”42 There is a tendency to become attached to the act of meditating, to the mind itself, or to the concept of purity that one is trying to achieve. Purity is the natural state of mind, and there is nothing to achieve or become attached to, for in doing so one creates a duality between the “non-dual” ultimate nature and the conventional construct of purity. Sitting in meditation is then not being attached to any of the defining characteristics that one considers dharma. Once again, one should instead give rise to “that thought which is nowhere supported.”43 The primary meditative techniques that are practiced to facilitate this process are known as “stopping” and “contemplation”—or shamatha, “calm abiding,” and vipassana, “insight” meditation. These two techniques are said to be the essential methods of Ch’an (and T’ient’ai) meditation, with all others perhaps being variations of these two

40. Aleister Crowley, Liber AL vel Legis (York Beach, ME: Samuel Weiser, 1976), p. 21.

41. H ui Neng, The Sixth Patriarch’s Dharma Jewel Platform Sutra (Burlingame, CA: Buddhist Text Translation Society, 2002), p. 217.

42. Ibid.

43. Ibid., p. 34.

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basic techniques.44 It is said in the Dharma Essentials meditation manual that “stopping constitutes the initial method whereby one is able to suppress the fetters. Contemplation is the primary essential whereby one is able to cut off the delusions.”45 These techniques then cause both dhyana, or meditation, to occur, as well as what is referred to as samadhi, which is known as “meditative absorption.”46 In my understanding, samadhi is a deeper meditative state wherein one experiences a union of subject and object, where there is no difference between self and other, one thing and another thing.

There are requisite conditions that are given before one can properly achieve these pure states that begin traditionally with upholding the Buddhist precepts. However, in Thelema, we don’t have precepts per se, in the way that they exist in a historical or strictly Ch’an/Zen context.

The closest thing to the keeping of traditional outer-level or monastic precepts is perhaps the taking of certain magical oaths, which are understood in this case to be objective or contractual criteria between specific parties, with particular ends or stipulations in mind. What is referred to here, particularly in the context of the Ordo Sunyata Vajra, is not necessarily precepts or vows, but more specifically what we call “Thelemic samaya.” In another of our Order’s documents, samaya is described thus: A sacred vow or commitment that is of the very underlying nature of the subjects involved. Where the magical oath may express aspects of the Will, samaya very much is the Will in a deeper, more profound sense. It is the “core of every star,” a necessary relationship between the individual and the Infinite. The samaya of the sun is to be a star in space. The samaya of the heart is to circulate blood. At the relative level, samaya may first be expressed objectively as a set of precepts to be kept sacred 44. M aster Chi’i, The Dharma Essentials for Cultivating Stopping and Contemplation and Sitting in Dhyana (T’ien-t’ai Mountain’s Dhyana Cultivation Monastery), p. 1.

45. Ibid., pp. 1–2.

46. Ibid., p. 2.

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and true. As one progresses, the relationship to samaya will deepen and expand in significance. The vow becomes built into the very fabric of one’s being, working its way into every aspect of consciousness, forging its flaming influence into the very cells of the body, informing the blood with its essence.47 The most obvious example of samaya in Thelema is of course to know the True Will, and to do that and nothing else. Without keeping this vow to the extent to which you are able (and learning what this means is the second of the root samayas of our system),48 definite spiritual progress with meditative techniques cannot really be made on the more profound levels. One can perhaps achieve certain altered states of consciousness, but these are not necessarily pure or considered to be proper meditative absorption, nor do they necessarily lead to an enlightened mind. For if one is to experience the proper states, the samaya must be upheld. Otherwise, there are “false states” that are driven by the kleshas and obscurations that are possible to mistake for spiritual progress.49 Other prerequisites for spiritual attainment in the Ch’an or T’ien-t’ai traditions are said to be having adequate clothing and food, having a nice and quiet place to meditate, having no pressing responsibilities, and having virtuous friends whom you may ask questions about your experiences.50 Once again, these requirements don’t necessarily hold fast in Thelema, as this philosophy is meant to be experienced in the realm of everyday life, living in the world. Part of the process of keeping samaya, or doing one’s Will, is figuring out how one can do that consciously in every moment, in the midst of one’s daily

47. G regory Peters, “Thelemic Samaya: The Role of the Vow in Thelema” (Privately published document of the Ordo Sunyata Vajra, 2003), p. 2. See also chapter 9 of this book.

48. Ibid., p. 3.

49. The “fifty false states” are outlined in detail in the Shurangama Sutra.

50. M aster Chi’i, The Dharma Essentials for Cultivating Stopping and Contemplation and Sitting in Dhyana (T’ien-t’ai Mountain’s Dhyana Cultivation Monastery) pp. 6–14.

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life and so-called mundane responsibilities. This of course varies from individual to individual.

Once these requirements are met, then one can begin using the stopping and contemplation techniques to “produce that thought which is nowhere supported.” According to Dharma Essentials, this involves what is referred to as “renunciation of desire.”51 This phrase refers to the process of renunciation, or giving up attachments to the five sense objects that hold the mind in duality or conventional reality and give rise to the afflictions that keep one from being able to see their original nature. These five sense objects must be renounced for one to truly experience calm abiding and insight, or the states of wisdom and “spiritual understanding.”52 After the external aspects of the sense objects are renounced, then internal sources within the mind for these objects are also uprooted, which is referred to in Dharma Essentials as “casting off the coverings.”53 The text states that “this refers specifically to the situation where the practitioner is seated upright cultivating dhyana and his mind generates primary thoughts characterized by desire which become continuous with one such thought following upon another in such a way that they cover over the wholesome mind and prevent it from developing.”54 Once this is realized and uprooted, the practitioner has access to his or her original nature. This is, again, the traditional Ch’an Buddhist instruction, and works a bit differently than how it plays out in Thelema.

For information on the desire-nature and the most available perspectives on this issue from a Thelemic standpoint, we can refer once again to the Book of the Law. The most obvious instruction on this is the dictum “Love is the law, love under will.”55 The most descriptive instruction on this matter is also from Nuit: “Take your fill and will of 51. I bid., p. 15.

52. Ibid., p. 2.

53. Ibid., p. 20.

54. Ibid., p. 20.

55. Aleister Crowley, Liber AL vel Legis (York Beach, ME: Samuel Weiser, 1976), p. 26.

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love as ye will, when, where and with whom ye will! But always unto me.”56 Love and desire are to be ultimately directed to Nuit. If they are unto her, then they are pure. Any other aspect of this matter is set in relation to the Will of the aspirant. From this point, the practitioner then begins to actually cultivate dhyana, which is then the gradual process of meditation that spans varying amounts of time for different people, but eventually climaxes in a moment of wu, or satori, in which the original and ultimate nature of reality is disclosed, thereby permanently transforming the practitioner such that he or she always gives rise to “that thought which is nowhere supported.”

The primary method of attainment in Ch’an Buddhism, and, subsequently, the New Aeon Tantra of the Ordo Sunyata Vajra is meditation, or what is referred to in Sanskrit as dhyana, or chan in Chinese.

For our present purposes, meditation can be considered a practice, or a state that is cultivated through a variety of techniques—both moral techniques such as holding precepts or vows, and experiential techniques that are specifically designed to cultivate this transformed state of consciousness within the mind of the practitioner. Although various states can occur, the goal of sitting meditation is a state in which the mind is directly experienced in its pure and original nature, with no attachments or desires.

56. Ibid., p. 25.