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                             Kurt Keutzer
                       Version 2.0, January 1996
   Copyright (c) Kurt Keutzer, 1996 ( All Rights
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   This FAQ gives a background on the phenomenon of kundalini and is
   assumed material before reading the other related articles:
                          Kundalini Yogas FAQ
                          Siddha Mahayoga FAQ
          The Siddha Mahayoga Tradition of Swami Shivom Tirth
          I bow to the vibrant source of my innermost bliss.
   What is kundalini?
   What is the difference between prana and kundalini? What is the
   difference between qi (or chi) and kundalini?
   If kundalini is universal why do some kundalini yogins seem to
   have more kundalini-energy than others ?
   What does kundalini have to do with spiritual enlightenment? What
   is the goal of kundalini yoga?
   Does everyone agree that kundalini awakening is necessary for
   Can I just use kundalini yoga simply to improve my health?
   Is there any scientific basis for kundalini and the cakras? Do I
   really have to believe that all these cakras physically exist?
   Is Chinese qi gong a kind of kundalini yoga?
   What about Tibetan Buddhism - has kundalini been known in Tibet?
   Are there any other traditions that show awareness of kundalini?
   So how do I awaken kundalini?
   What are the advantages and disadvantages of using effort to
   awaken kundalini?
   What are the signs of an awakened kundalini?
   Are these methods of awakening kundalini dangerous? What about
   Gopi Krishna's books?
   But even if kundalini is dangerous, isn't it a faster way to
   There have been many scandals among kundalini yoga teachers -
   particularly sexual scandals. Is there a correlation between
   sexual scandals and kundalini yoga practice?
   If my kundalini is awakened will I need to change my lifestyle?
   Do I need to be celibate?
   Where can I learn more?
What is kundalini?

   ``Kundalini'' literally means coiling, like a snake. In the
   classical literature of hatha yoga kundalini is described as a
   coiled serpent at the base of the spine. The image of coiling,
   like a spring, conveys the sense of untapped potential energy.
   Perhaps more meaningfully kundalini can be described as a great
   reservoir of creative energy at the base of the spine. It's not
   useful to sit with our consciousness fixed in our head and think
   of kundalini as a foreign force running up and down our spine.
   Unfortunately the serpent image may serve to accentuate this
   alien nature of the image. It's more useful to think of kundalini
   energy as the very foundation of our consciousness so that when
   kundalini moves through our bodies our consciousness necessarily
   changes with it.
   The concept of kundalini can also be examined from a strictly
   psychological perspective. From this perspective kundalini can be
   thought of as a rich source of psychic or libidinous energy in
   our unconscious.
   In the classical literature of Kashmir Shaivism kundalini is
   described in three different manifestions. The first of these is
   as the universal energy or para-kundalini. The second of these is
   as the energizing function of the body-mind complex or
   prana-kundalini. The third of these is as consciousness or
   shakti-kundalini which simultaneously subsumes and intermediates
   between these two. Ultimately these three forms are the same but
   understanding these three different forms will help to understand
   the differerent manifestations of kundalini.
   Return to table of contents
What is the difference between prana and kundalini? What is the difference
between qi (or chi) and kundalini?

   First let us try to relate to concepts from the same tradition -
   prana and kundalini. Prana has been translated as the ``vital
   breath'' and ``bio-energetic motility''; it is associated with
   maintaining the functioning of the mind and body. Kundalini, in
   its form as prana-kundalini, is identical to prana ; however,
   Kundalini also has a manifestations as consciousness and a as a
   unifying cosmic energy. One could ascribe these same aspects to
   prana as well so past a certain point these become distinctions
   without differences.
   From the subjective standpoint of an individual actually
   experiencing the awakening of kundalini I have found three
   completely different opinions:
   The first opinion is that a pranic awakening is only a prelude to
   a full kundalini awakening. Tibetan yogins that I have
   encountered consider the activation of prana (Tibetan: rlung) as
   merely a prerequisite for the activation of kundalini (Tibetan:
   gTummo). What's attractive about this viewpoint is that it
   explains the difference between the experience of simply having
   pleasant sensations in the spine and the much more powerful
   experience of having a ``freight-train''-like full kundalini
   The second opinion, espoused by Swami Shivom Tirth for example,
   is that prana and kundalini are absolutely equivalent and that it
   is not meaningful in any way to describe a difference between
   kundalini rising and prana rising. When posed with question as to
   how to distinguish between pleasant sensations that show some
   pranic-activity in the spine and the much more powerful
   experience Swami Shivom Tirth said that the difference is not in
   the nature of the activity but in the consciousness that observes
   it. If the consciousness that experiences the pranic activity is
   seated within the spine (or more correctly, the central channel,
   known as the sushumna), then the experience is felt much more
   The third opinion, espoused by the modern hatha yogin, Desikaran,
   is that pranic awakening is the true experience to be aimed for
   and kundalini is actually an obstruction. Desikaran sees the
   kundalini as a block in the central channel and thus the
   kundalini must be ``killed'' to make way for the prana. This is
   the most unusual view of the three.
   The Chinese concept of qi (or chi) can be safely identified with
   the Indian concept of prana.
   If all this seems confusing - don't worry, you're in good
   company. My conclusion is that these are all different
   terminologies for dealing with a common set of experiences. Any
   one of these viewpoints is adequate for describing the full range
   of experiences. What is probably more relevant is to distinguish
   two different experiences which are often confused. In one an
   individual experiences some pleasant energizing electric energy
   running along the spine. This experience itself brings about a
   wide range of experiences and results in vitality and
   sensitivity. Another very distinct experience is the experience
   of kundalini entering the sushumna and rising up the spine. As
   soon as kundalini enters the sushumna this experience will
   completely overwhelm ordinary waking consciousness. From the
   moment that kundalini enters the sushumna there will no longer be
   a distrinction between the subjective consciousness which
   experiences and the object of experience. This experience much
   more profoundly transfigures consciousness.
   Return to table of contents
If kundalini is universal, why do some kundalini yogins seem to have more
kundalini-energy than others ??

   It's an intriguing question. If an individual's kundalini is
   viewed as simply a personal reservoir of a cosmic energy then why
   would one person appear to have more of a reservoir of kundalini
   energy than another? Nevertheless, this does appear to be the
   case. This is probably another advantage of the viewpoint that
   prana (or qi) is the same as kundalini. Some Chinese texts
   distinguish between ``innate qi'' or ``pre-natal qi'' that one is
   born with and ``cultivated qi'' that can be developed. Clearly
   some people simply have more ``innate qi.'' This manifests as a
   stronger more resilient body and greater general vitality.
   Through training those that have relatively weak ``innate qi''
   may surpass those who have strong ``innate qi'' but do not train.
   There are many stories in the Chinese literature of Qi Gong about
   people who took up Qi Gong in order to improve their poor health
   became powerful martial artists or great qi gong masters. Of
   course those that have strong ``innate qi'' and also train their
   qi may develop the strongest qi of all.
   Return to table of contents
What does kundalini have to do with spiritual enlightenment? What is the
goal of kundalini yoga?

   First we need a few concepts: In yogic anatomy the sushumna is
   the central channel and conduit for the kundalini energy that
   runs along our spine and up to the crown of our head. Along this
   channel are placed additional channel networks called cakras.
   These cakras are associated with major aspects of our anatomy -
   for example our throat, heart, solar plexus, and in turn these
   aspects of our anatomy are related to aspects of our human
   nature. According to the literature of kundalini yoga our
   experience of these centers is limited due to knots which
   restrict the flow of energy into these centers. Three knots are
   particuarly important. The knot of Brahma which restricts the
   center at the base of the spine. The knot of Vishnu which
   restricts the heart center and the knot of Rudra which restricts
   the center between the eyebrows. These knots form an important
   framework in yogic thinking and the stages toward enlightenment
   are articulated in terms of breaking through these knots in the
   yogic classic the Hatha Yoga Pradipika as well as in some of the
   yoga upanishads. Specifically, four stages of progress are
   parichaya and
   Arambha is associated with breaking the knot of Brahma and the
   awakening of kundalini. Ghata is associated with breaking the
   knot of Vishnu and and with internal absorption. Parichaya the
   absorption deepens and in nishpatti the knot of Rudra is pierced
   and the kundalini may ascend to the center at the crown of the
   head. In this state transcendence is integrated and, according to
   the yogic liteature, the yogi has nothing more to attain.
   Putting these elaborate physiological decriptions aside, the goal
   of kundalini yoga is the same as the goal of any legimitate
   spiritual practice: To be liberated from the limited bounds of
   the self-centered and alienated ego. In kundalini yoga this is
   associated with internal manifestations of the kundalini but the
   external manifestations should be similar to any other
   legitiimate spiritual practice.
   Return to table of contents
So does everyone agree that kundalini awakening is necessary for

   The view that kundalini awakening is necessary for enlightenment
   is held in the diverse literature of Kashmir Shaivism and in
   other Hindu Tantric literature. It is found in the literature of
   the Hatha Yogis and the Nath Sampradaya. You will find similar
   views in many Buddhist Tantric works. In addition this view is
   held by recent spiritual figures such as Shri Ramakrishna, Swami
   Sivananda, Paramahamsa Yogananda and Swami Vivekananda and of
   course by contemporary kundalini yogins themselves.
   Nevertheless there are some dissenters from this view. These
   include Sri Chinmoy, Da Free John and Gurdjieff. Dissent can take
   a number of different forms. For Gurjieff kundalini is associated
   only with a binding force that leads us to be more attached to
   the world. Such a view of kundalini is not entirely inaccurate
   but only reflects the functioning of kundalini in the lower
   energy centers. For Sri Chinmoy kundalini is an amplifying
   function that may make an individual more powerful but not more
   enlightened. From my perspective this also only addresses the
   impact of kundalini while it operates in the lower energy
   Da Free John (born Franklin Jones, a. k. a. Da Love Ananda) has a
   much more fundamental criticism of kundalini. As far as I
   understand his position, for him enlightenment cannot be the
   result of an experience; it is a cognitive transformation.
   Kundalini may evoke a wide variety of experiences but these are
   not in and of themselves enlightening. This is an interesting
   perspective but it seems to assume that the raising of kundalini
   is an experience in which an ego-consciousness experiences a
   separate object known as kundalini. Again, this view is
   consistent with the experience of kundalini in the lower energy
   centers in which the ego is detached from the movement of
   kundalini and kundalini experiences are precieved as separate
   from oneself. However, I would argue that as kundalini rises the
   ego-consciousness becomes infused in a more fundamental
   consciousness of cit-shakti-kundalini and this experience does in
   fact produce a fundamental cognitive change.
   Finally, there are many other spiritual practices, such as Zen,
   Vipassana meditation that consider kundalini irrelevant. Some
   practitioners or even teachers of these paths, such as Jiyu
   Kennet, may have kundalini experiences but generally kundalini is
   not a pivotal part of these paths.
   Return to table of contents
Can I use kundalini yoga simply to improve my health?

   Yoga exercises which were traditionally used to purify the body
   in preparation for awakening the kundalini can also be used
   simply to improve the health. To practice techniques aimed at
   actively awakening kundalini with the goal of simply improving
   your health seems to be a misuse of these powerful techniques.
   There are those that teach kundalini yoga principally emphasizing
   its benefits on health without much discussion of the spiritual
   benefits. This is how hatha yoga has been taught in the west for
   some time. The affect of this approach depends on the attitude of
   the student. There is certainly nothing wrong with trying to
   improve your health but there is a tension between awakening an
   energy that will ultimately burn up the ego and trying to shape
   that energy to simply fulfill an ego-oriented motive.
   Return to table of contents
Is there any scientific basis for kundalini and the cakras? Do I really
have to believe that all these cakras physically exist?

   Research on kundalini is especially spotty. There is no
   compelling work to show that the system represents insights into
   actual human anatomy. But it's important to understand that
   kundalini and its network of channels and cakras is simply how
   yogins have chosen to explain their experience and that yogins
   from many cultures have arrived at similar, though not identical,
   concepts. The true physical mechanisms underlying these
   experiences may be very different from those described. Izaak
   Benthov has proposed a model to explain kundalini in terms of
   micro- motion in the brain. In this model experiences are
   associated with parts of the body, such as the heart, because the
   part of the brain associated with that part of the body is
   stimulated by micro-vibrations. His model is treated in ``The
   Kundalini Experience'' by Sannella referenced below. From a
   practical perspective the key thing is our subjective experience
   and that the roadmap of these subjective experiences has been
   mapped out.
   Return to table of contents
Is Chinese qi gong a kind of kundalini yoga?

   If there is any contemporary teaching that is even more diverse
   in approach than kundalini yoga it must be qi gong. As a result
   it is hard to compare kundalini yoga to qi gong. From my limited
   exposure to qi gong it is clear there are many qi gong practices
   that are identical to kundalini yoga practices. What is also
   clear is that may qi gong practitioners have reported experiences
   that are identical to those of kundalini yogins. In so far as
   each of these practices aims at eliminating blocks to the
   qi/prana energy then they share a common ground.
   Return to table of contents
What about Tibetan Buddhism - has kundalini been known in Tibet?

   Kundalini yoga in the Natha Sampradaya and Vajrayana in Tibetan
   Buddhism both take their origin from the Mahasiddhas who were
   active in India from the 8th century to the 12th century.
   Kundalini yoga practices formed the core of the teachings of a
   number of these Mahasiddhas and are strongly represented in both
   Tibetan Buddhist practices and contemporary kundalini yoga
   practices. Kundalini yoga was spoken of as ``Candali yoga'' by
   these Mahasiddhas and became known as gTummo rnal 'byor in Tibet.
   Candali yoga was a key practice of the famous Tibetan yogin
   Milarepa. The role of kundalini yoga in Tibetan Buddhism is
   discussed in more detail in the Kundalini Yogas FAQ.
   Return to table of contents
Are there any other traditions that show awareness of kundalini?

   If you believe that kundalini is at the basis of spiritual
   progress then every valid spiritual tradition must have some
   awareness of kundalini. Christianity (especially Quakerism and
   Pentecostalism), Sufism, Qabalistic mysticism, alchemy and magick
   all have literature which demonstrates some awareness of the
   kundalini process but these traditions are not, to this author's
   awareness, so open in their exposition of the techniques and so
   it is hard to judge the depth of understanding latent in these
   traditions. Nevertheless, the imagery is so unmistakable in these
   traditions that each must have, at least at one time, been
   conversant with the movement of kundalini.
   Return to table of contents
So how do I awaken kundalini?

   Indirectly kundalini can be awakened by devotion, by selfless
   service, or by intellectual enquiry. In these paths the blocks to
   the awakening of kundalini are slowly removed. Occasionally,
   individuals on these paths will experience a sudden awakening of
   kundalini but generally because the blocks are slowly and gently
   removed kundalini-like experiences evolve slowly in these paths.
   Broadly speaking there are two radically different direct
   approaches to awakening kundalini. One approach requires
   initiation by a guru and relies upon a technique called
   shaktipat, or ``descent of shakti.'' It is variously called:
   Siddha Mahayoga, Kundalini Mahayoga or Sahaja Yoga (Spontaneous
   Yoga). These approaches are treated in the Siddha Mahayoga FAQ.
   The other approach uses intentional yogic techniques . The styles
   using intentional techniques include Mantra Yoga, Hatha Yoga,
   Laya Yoga or Kriya Yoga. These approaches are treated in the
   Kundalini Yogas FAQ .
   Fundamentally the approach of Siddha Mahayoga and the Kundalini
   Yogas are different. In Siddha Mahayoga the guru awakens the
   kundalini and after that the core of the practice is the inactive
   and non-willful surrender to kundalini. In Kundalini Yogas the
   will is used to awaken the kundalini and to guide its progress.
   Clearly these are different approaches. Nevertheless, elements of
   the each approach occur in the practices of the other. Siddha
   Mahayogins may use asanas, pranayamas and other hatha yoga
   practices. On the other hand gurus in Kundalini Yoga may give
   infusions of shakti to their students to help them at particular
   points in their practice.
   Return to table of contents
What are the advantages and disadvantages of using effort, in kundalini
yogas, as opposed to the grace of the guru, in siddha mahayoga, to awaken

   Since every practitioner brings his own unique inclinations and
   obstacles to the practice of yoga it is very hard to generalize
   on this point. In terms of actually awakening kundalini gurus of
   Siddha Mahayoga claim that the kundalini is more easily and
   reliably awakened by the grace of the guru than by individual
   effort. In my limited experience I would agree. with this
   assertion. While not every long-term student of either practice
   necessarily shows signs of kundalini awakening it is amazing how
   many people have had instant awakenings of kundalini through
   initiation from siddha gurus.
   In terms of encountering difficulties along the path the siddha
   gurus would also claim that fewer problems due to kundalini
   awakening, such as mental imbalance, are encountered by students
   of Siddha Mahayoga. Here I think the results are mixed. It seems
   to me that the guidance of the teacher in either Siddha Mahayoga
   or Kundalini Yoga is more a determining factor than which style
   of kundalini practice is employed.
   Generally speaking each style of practice has its strengths and
   weakness. The strength of Siddha Mahayoga is the ease with which
   it awakens the kundalini. The weakness is that because the
   kundalini is so easily awakened by the guru students of Siddha
   Mahayoga often have completely undisciplined personal meditation
   practices. Time is spent instead to trying to recreate some of
   their initial experiences by following the guru around hoping for
   his or her grace Some people spend 20 or more years in this
   manner without ever developing an inner core of practice or
   The strength of the family of Kundalini Yogas is that the
   progress is at least apparently more under the control of the
   student of the yoga. These students seem more likely to have
   disciplined personal practices and more of an understanding of
   how the practice relates to their own experience. Unfortunately
   for some students this leads to a fairly egotistical approach to
   their practice and ultimately the kundalini energy is used to
   bolster the ego rather than to merge the ego in bliss.
   Return to table of contents
What are the signs of an awakened kundalini?

   Briefly, according to classical literature the signs of an
   awakened kundalini can be grouped into: mental signs, vocal signs
   and physical signs. Mental signs can include visions that range
   from ecstatically blissful to terrifyingly frightful. Vocal signs
   can include spontaneous vocal expressions that range from singing
   or reciting mantras to make various animals sounds such as
   growling or chirping. Physical signs include trembling, shaking
   and spontaneously performing hatha yoga postures and pranayamas.
   From a more subjective perspective the more pleasant experiences
   associated with a kundalini awakening may include: waves of
   bliss, periods of elation, glimpses of transcendental
   consciousness. The less pleasant experiences associated with a
   kundalini awakening may include: trembling, sharp aches in areas
   associated with the cakras, periods of irrational anxiety, sudden
   flashes of heat.
   Return to table of contents
Are these methods of awakening kundalini dangerous? What about Gopi
Krishna's books?

   If we take the psychological perspective and view kundalini as
   the power latent in our unconscious then it is easy to understand
   that awakening this force is going to bring a greater amount of
   unconscious material into our consciousness. Even in the best of
   circumstances this is likely to be uncomfortable and if an
   individual is barely coping with his unconscious even under
   normal circumstances then awakening kundalini may push the
   individual over into psychosis. This phenomenon has been
   documented many times.
   Forceful methods of awakening kundalini pose additional dangers.
   Because quite forceful methods can be used to awaken kundalini
   these techniques themselves are potentially physically and
   mentally disruptive. An individual named Gopi Krishna awakened
   his kundalini by doing unguided meditation on his crown cakra.
   His life after awakening was both blessed by ecstatic bliss and
   tormented by physical and mental discomfort. Eventually his
   experience stabilized. He wrote down his experiences in a
   recently re-released autbiography entitled ``Living with
   Kundalini.'' Gopi Krishna's autobiography appears to be an honest
   representation of his experiences but it is only one extreme
   datapoint in the panorama of experience on kundalini yoga. It
   represents dangers in forceful unguided practice but it is not
   representative of a typical practicioner's experience.
   Return to table of contents
But even if kundalini is dangerous, isn't it a faster way to enlighenment?

   First of all it may be useful to observe that there is no
   technique currently known on earth that appears to be rapidly
   catapulting large number of individuals toward enlightenment.
   Because kundalini yogas deal so directly with a powerful
   enlightening force it seems natural that they would be
   ``faster'', but there appears to be alot of tortoise and hare
   phenomena at work with newbie kundalini yogins. Many people begin
   kundalini yogas, have strong initial experiences and then become
   frightened. Many who perservere through this initial phase become
   distracted by the energy and focus on temporal and phenomenal
   applications of the energy.
There have been many scandals among kundalini yoga teachers - particularly
sexual scandals. Is there a correlation between sexual scandals and
kundalini yoga practice?

   There have been scandals regarding the teachers of many paths,
   both spiritual and non-spiritual ; however, it is probably fair
   to say that kundalini yogins have had more than their share.
   Since the first publication of these frequently-asked-questions
   in 1994 more than one well-known kundalini yoga teacher has been
   implicated in having clandestine affairs with students and has
   been asked to step down from his position as spiritual leader as
   a result.
   An advanced kundalini yogin is typically a powerful charismatic
   individual who has the ability to directly influence the minds of
   others. Westerners often mistake this power as a sign of
   enlightenment and allow such teachers liberties as a result.
   In addition it is quite common for kundalini yoga to temporarily
   accentuate the sex drive. This period requires extra discipline.
   Finally, kundalini yoga is closely associated with tantrism and
   sex is often used in conjunction with tantric practice. Where sex
   is used there is of course the opportunity for misuse or abuse.
   Return to table of contents
If my kundalini is awakened will I need to change my lifestyle?

   It's hard to have your cake and eat it too. If you awaken
   kundalini in order to change and enrich your life it's reasonable
   to expect you may need to change your lifestyle as a result. The
   recommendations of both classical literature and experience is
   that sleep and diet will need to be moderated otherwise severe
   discomfort may arise. Furthermore without moderating sexual
   activity and physical work it will be hard to experience much
   success with kundalini. The extent that these elements of your
   life need to change depends on the nature of the individual.
   While genuine mental imbalances arising from kundalini are rare
   nearly every kundalini yogin will find periods when one needs to
   be especially sensitive to needs for sleep, quiet and diet.
   Return to table of contents
Where can I learn more?

   Here are some references for further reading. They may not be the
   easiest books to find but they are currently in print and are
   very good in their categories. Note that by definition no
   reputable book on kundalini will tell you how to awaken your
   kundalini. Either by effort or by shaktipat initiation,
   practicing kundalini yoga requires the instruction of an
   experienced teacher. Some introductory practices for cleansing
   the channels can be learned from books.
   Good introductory survey:
         White, John (Editor) (1990). Kundalini - Evolution and
                Enlightenment. New York: Paragon House.
   Classical Works:
           Svatmarama (1985). The Hatha Yoga Pradipika (Swami
        Muktibodhananda Saraswati, Trans.). (First ed.). Munger,
                      Bihar: Bihar School of Yoga.
     Silburn, L. (1988). Kundalini - Energy of the Depths (Jacques
     Gontier, Trans.). Albany, NY: State University of New York.
   Contemporary Kundalini Yogins:
     Chetanananda, S. (1991). Dynamic Stillness. Cambridge,
     Massachusetts: Rudra Press.
     Muktananda, Swami (1989b). From the Finite to the Infinite
     (First ed.). Volumes I &II, South Fallsburg, NY: Siddha Yoga
     Dham of America Foundation.
     Tirtha, Swami Vishnu (1980b). Devatma Shakti (Fifth ed.).
     Rishikesh: Yoga Shri Peeth Trust.
   On-line materials:
   There are a host of related materials now published on the Web.
   Since they move around the simplest thing is to simply perform an
   altavista search (Altavista Search Engine) on the word
   Return to table of contents
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   IMPORTANT DISCLAIMER: The ideas and opinions expressed here are
   those of the author and/or authors and do not necessarily reflect
   those of the site host, or the community at large. Also, any
   exercises presented here, either physical or mental, are to be
   practiced at your own risk. Consult your physician, therapist,
   guide, or guru before you begin, or should you experience any
   discomfort or trauma from any of the processes involved in the
   awakening of kundalini energy. Many people consider this energy
   force too powerful to work with on your own without the active
   assistance of a guide. Use your own best judgment. By all means,
   be extremely careful, and progress slowly and cautiously on your
   path to Kundalini Awakening. It is in your best interest to do
   Visit our Change Log for the latest updates and additions to your
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   Return to the KRC Index. -----> This page last updated: February
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societies and fraternal orders: freemasonry, golden dawn, rosicrucians, etc.


There are thousands of web pages at the ARCANE ARCHIVE. You can use ATOMZ.COM
to search for a single word (like witchcraft, hoodoo, pagan, or magic) or an
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Southern Spirits: 19th and 20th century accounts of hoodoo, including slave narratives & interviews
Hoodoo in Theory and Practice by cat yronwode: an introduction to African-American rootwork
Lucky W Amulet Archive by cat yronwode: an online museum of worldwide talismans and charms
Sacred Sex: essays and articles on tantra yoga, neo-tantra, karezza, sex magic, and sex worship
Sacred Landscape: essays and articles on archaeoastronomy, sacred architecture, and sacred geometry
Lucky Mojo Forum: practitioners answer queries on conjure; sponsored by the Lucky Mojo Curio Co.
Herb Magic: illustrated descriptions of magic herbs with free spells, recipes, and an ordering option
Association of Independent Readers and Rootworkers: ethical diviners and hoodoo spell-casters
Freemasonry for Women by cat yronwode: a history of mixed-gender Freemasonic lodges
Missionary Independent Spiritual Church: spirit-led, inter-faith, the Smallest Church in the World
Satan Service Org: an archive presenting the theory, practice, and history of Satanism and Satanists
Gospel of Satan: the story of Jesus and the angels, from the perspective of the God of this World
Lucky Mojo Usenet FAQ Archive: FAQs and REFs for occult and magical usenet newsgroups
Candles and Curios: essays and articles on traditional African American conjure and folk magic
Aleister Crowley Text Archive: a multitude of texts by an early 20th century ceremonial occultist
Spiritual Spells: lessons in folk magic and spell casting from an eclectic Wiccan perspective
The Mystic Tea Room: divination by reading tea-leaves, with a museum of antique fortune telling cups
Yronwode Institution for the Preservation and Popularization of Indigenous Ethnomagicology
Yronwode Home: personal pages of catherine yronwode and nagasiva yronwode, magical archivists
Lucky Mojo Magic Spells Archives: love spells, money spells, luck spells, protection spells, etc.
      Free Love Spell Archive: love spells, attraction spells, sex magick, romance spells, and lust spells
      Free Money Spell Archive: money spells, prosperity spells, and wealth spells for job and business
      Free Protection Spell Archive: protection spells against witchcraft, jinxes, hexes, and the evil eye
      Free Gambling Luck Spell Archive: lucky gambling spells for the lottery, casinos, and races