Mandy and the Lords of the Void

Sex Magic Excerpt from The Shadow of the Dalai Lama.  

“The methods employed in this act of conquest (obtaining female life-force) are often brutal. When the Maha Siddha Tilopa met the queen of the dakinis in her palace in the form of an attractive and graceful girl (a witch’s illusion), he did not let the demoness pull the wool over his eyes. He tore the clothes from her body and raped her (Sierksma, 1966, p. 112). In the Guhyasamaja Tantra the masculine Hauptgottheit draws the dakinis to him with skewers and diamond hooks which “shine like scorching flames”. We have already mentioned Albert Grünwedel’s surmise above, that the “sky walkers” were originally real women who were transformed into pliant spiritual beings via a “tantric fire sacrifice”. The possibility cannot be excluded that the reason they suffered their fiery “witches’ fate” was that before their “Buddhization” they offered their services to the terrible Kali as priestesses.

Her male counterpole and Buddhist challenger, Kalachakra, attempts — one could conclude from Waddell’s interpretation — to wrench the “Wheel of Time” from her, in order to himself become “Lord of History” and establish a worldwide androcentric Buddhocracy. In the current and the coming eon he wants that he and he alone has control over time. It is thus a matter of which of the two sexes controls the evolution of the complete polar universe — she as goddess or he as god? When the tantric master as the representative of the time god on earth succeeds in conquering the goddess Kali, then he has — according to tantric logic — cleared the way on his path to exclusive patriarchal world domination

In a simplified depiction (such as is to be found in most commentaries), the left, masculine channel (lalana) is filled with white, watery semen, the right-hand, feminine channel (rasana) with red, fiery menstrual blood. The main channel in the middle, in contrast, is originally empty. Via sacred, in part extremely painful, techniques the yogi succeeds in pressing the substances from both side channels into the avadhuti , the main channel. The mixture (sukra) thus created now flows through his entire body as enlightenment energy body and transforms him into an androgynous “diamond being”, who unites within himself the primary energies of the masculine and the feminine.

ow it is the first task of the yogi to untie these knots in himself or in his pupil, to free and to clean the blocked channels in all directions so as to fill the whole body with divine powers. The untying of the “knots” is achieved in the Guhyasamaja Tantra through the blocking off of the two side channels (lalana and pingala), in which the energies divided according to their sexual features normally flow up and down, and the introduction of the masculine and feminine substances into theavadhuti (the middle channel) (Dasgupta, 1974, p. 155). In the original Kalachakra texts (see footnote) the anatomy of the channels is much more complicated.

he Kalachakra Tantra displays many parallels with the Hindu Kundalini yoga.

Let us now following the act of destruction examine the inner act of creation in the mystic body of the yogi as it is described in the various tantras, especially the Kalachakra Tantra. We have already considered the event where the “fire woman” (candali) reaches the inner roof of the yogi’s skull and melts the bodhicitta (semen) there. This latter is symbolically linked with water and the moon. Its descent is therefore also known as the “way of the moon”, whilst the ascent of the candali goes by the name of the “sun way”. The bodhicitta is also called bindu, which means ‘point’, ‘nil’, ‘zero’, or ‘drop’. According to the doctrine, all the forces of pure consciousness are collected and condensed into this “drop”, in it the “nuclear energy of the microcosm” is concentrated (Grönbold, Asiatische Studien, p. 33).

After the channels and chakras have been cleansed by the fire of the candali, the bodhicitta can flow down the avadhuti (the middle channel) unrestricted. At the same time this extinguishes the fire set by the “fire woman”. Since she is assigned the sun and the “drops of semen” the masculine moon, the lunar forces now destroy the solar ones. But nevertheless at the heart of the matter nothing has been changed through this, since the descent of the “drop”, even though it involves a reversal of the traditional symbolic correspondence, is, as always in the Buddhist tantras, a matter of a victory of the god over the goddess.

Step by step the semen flows down the central channel, pausing briefly in the various lotus centers and producing a feeling of bliss there, until it comes to rest in the tip of the aroused penis. The ecstatic sensations which this progress evokes have been cataloged as “the four joys”. [2]

The “four joys from above” are evoked when the white drop flows from the forehead via the throat, heart, and navel to the tip of the penis. The “four joys from below” arise in reverse, when the red drop streams upwards from the base of the spine and through the lotus centers. There are a total of 21,600 masculine and the same number of feminine drops stored in the body of the yogi. The adept who gets them to flow thus experiences 21,600 moments of bliss and dissolves 21,600 “components of his physical body”, since the drops effect not just pleasure but also emptiness (Mullin, 1991, p. 184).

The process is first completed when two “columns of drops” have been formed in the energy body of the adept, the one beginning above, the other from below, and both having been built up stepwise. At the end of this migration of drops, “a broad empty body, embellished with all the markings and distinguishing features of enlightenment, a body which corresponds to the element of space [is formed]. It is ‘clear and shining’, because it is untouchable and immaterial, emptied of the earthly atomic structure”, as the first Dalai Lama already wrote (Dalai Lama I, 1985, p. 46).

According to Chinese texts, for example, the red seed of the woman arises between her breasts, and from there flows out into the vagina and is, unlike the male seed in Vajrayana, not to be sought under the roof of the skull (Despeux, 1990, p. 206). The techniques for manipulation of the energy body which result from this are therefore completely different for men and women in Taoism.

Should a woman adopt androcentric yoga techniques then her sexual distinctiveness disappears and she is transformed in energy terms into a man. In so doing she thus fulfills the sex change requirement of Mahayana Buddhism which is supposed to make it possible for a women to already in this lifetime be reincarnated as men — at least in regard to their mystic bodies.

Spiritual feminists (and there are a number of these) who believe they can overcome their female impotence by copying the male yoga techniques of Tantrism become caught in the most insidious and cynical trap which the patriarchy was able to set. In the delusion that by unchaining the candaliwithin their own body they can shake off the androcentric yoke, they unwittingly employ sexual magic manipulations which effect their own dissolution as gendered beings. They perform the “tantric female sacrifice “ upon themselves without knowing, and set fire to the stake at which they themselves are burned as a candali or a witch (dakini).”

Re-posting this by request

No one knows who I am on here anyway, so why not…

For the last several years (or, truthfully, this entire incarnation), my entire sphere of existence was comprised of the stuff of true darkness.  I am as one who has known no sorrow which is like unto mine.   My environment had always been utterly desolate.    All I really know on this Earth is death and decay, in spite of my many material possessions.  I am like an orphaned spirit. 

I know I am very beautiful, but beauty could never provide me with what I want out of life.  In fact, my beauty gets in the way.  I am like a magnet for shallow narcissists looking for an ego stroke.  I am very intelligent and intuitive; that is my true gift, not my appearance. I am special because I have a direct conduit to the Otherworld—I am very powerful—but no one values me.  I’m judged by my body, which is the part of me that’s mortal :/.  Lovers unceremoniously dispose of me because society teaches us that beautiful things are not real, but mannequins.