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Tantra RDScott Discussion2

Subject: Tantra RDScott Discussion2

Review Part 7


|Rose Dawn Scott


|...self-examination is either a form of
|meditation or a precursor thereto. In its simplest form,
|self-examination consists of deep reflection, as opposed to logical
|thinking, about your inner self, your hopes, dreams, desires, your place
|in the world, etc. Sit quietly, in a place where you aren't likely to be
|disturbed. Say to yourself: Who am I? What do I want? One technique for
|self-examination is rather similar to psycho-therapeutic
|"free-association." Say to yourself, simply, WHO? WHAT? WHEN? WHERE?
|WHY? After each word, allow any association or thought that comes into
|your mind to be, to flow. If deeper meanings are there, they will come.
|By seeing yourself clearly, uncovering your true nature, you will deepen
|your level of understanding and be able to progress.

This is also of extreme benefit in LHT and in many mystical paths.

|Traditionally, all forms of Eastern meditation have involved either
|Yantra (form) or Mantra (sound), or both. 

My understanding is that in its literal sense this mostly applies to 
certain aspects of Hinduism and some Buddhists.  Zen Buddhism would 
seem an exception here, given that one empties the mind rather than 
focussing it.

|[Re: the language of the mantra]
|English-language words or phrases are
|perfectly acceptable, as are those in other languages which have
|specific religious or spiritual meaning to the individual. Chanting the
|name/names of one's Isvara, or personal deity, are excellent mantras.

I was very impressed to read this.  Ms. Scott is quite transcultural in
her approach given the acceptance of such a practice.

|As has been stated previously: "The body is a Yantra; the breath its
|Mantra." Many of the Prana techniques are meditative, and when
|sufficient progress has been made, meditation on the sound of one's own
|breath to the exclusion of all else makes for excellent control and
|continuing progress.

Indeed, most mystical paths focus upon the breath in some capacity.

Part 7 of 12
Tyagi Nagasiva
Review Part 8


|Rose Dawn Scott


|The idea of psychic protection exists in most, if not all, forms
|of magical ritual, usually as a necessary, vital way of both "beginning"
|and "ending" the ritual.

While I can agree with this generally, I think that RHT is much more in
need of 'protection' as it tends to posit an absolute cosmologic dualism.

|In order to prevent intrusion by outside influences, a field or aura of
|psychic protection must be created. Even if one does not accept the
|reality of ghosts, demons, or spirits as actual beings, very few people
|have not, at least once, experienced sudden feelings of fear, sadness,
|or emptiness during sex or masturbation. The protective aura will
|prevent such feelings, no matter what one believes their case to be;
|actual non-corporeal intruders, psychological barriers, or simple loss
|of the Will/intent which elevates simple biological acts to the Sublime.

Here is one major area of difference between my experience of LHT and the
prevalant tantric forms.  As I described earlier in this review, it seems
that Ms. Scott's aim is to avoid certain feelings and experiences.  What I've
come to know of LHT is that these experiences (of anger, fear, sorrow, pain,
loss, emptiness, aloneness, etc.) are instructional and part of the process
of the ritual.  Often they are bodily-related and thus an avoidance of them
is an indicator that one is engaging a more ascetic path.  Both paths are
important, yet they are indeed different in their attitude toward the body.

|Saliva is a potent protective in Taoist and Tantric tradition. The kiss
|is an aspect of psychic protection, which also serves to distribute the
|energies of sexual love in harmony. The Kama Sutra lists the forehead,
|eyelids, cheeks, throat, breasts, lips, mouth, thighs, arms and navel as
|areas ideal for protective kissing.

This makes a great deal of sense and I'd only seen reference to anything
like it when dealing with Wicca's 'Five-fold Kiss'.  It does seem interesting
what are considered areas appropriate for such kisses.  I would think that
if one were preparing to do strictly physically sexual work it would be
quite important to 'protect' the genital areas as well as the solar plexus,
which seems involved with 'power'.

|When the act of lovemaking has concluded, lie in embrace for a time,
|with the Lingam and Yoni in contact for as long as possible. The embrace
|also conveys protection, and the Lingam and Yoni will be naturally
|sealed while in contact, long enough for the sexual secretions to be
|fully absorbed. 

Yah, and this may be problematic if no condoms are being used.  I've had
such practice lead to a reverse-vacuum effect in which not only was the
'Holy Sacrament' (excitatory excretions) absorbed in part but also were
fluids from the vagina beyond this.  A time or two I've contracted a rather
nasty urinary tract infection or bladder infection from it.  I urge caution.

Part 9 of 12
Tyagi Nagasiva
Review Part 9


|Rose Dawn Scott


|Several of the oldest Tantras state that the body is a Yantra, the
|breath its Mantra. 

This makes the most sense to me and I would emphasize it.  When one
begins to identify oneself with the elements of ritual and need no
more than waking consciousness to conduct the basic rite, then that
which I associate with LHT has begun.

|A true follower of the Tantric path should develop
|complete breath until it is totally natural. Breath control is vital 
|to correct Tantric Union; breath is power.

This seems a bit strong.  Certainly it is important to RHT, where control of
body and mind seem paramount.  Breathing is very important to most mystical
and magical disciplines, yet not always is control the objective.

|Solar and lunar symbolism are central to
|Tantra, as they are to many other mystical teachings of both east and
|west. Most, interestingly, have similar meaning: ancient Hebrew tradition
|considered the sun masculine and paternal, the moon feminine and
|maternal; Taoist Chinese tradition considered the sun Yang/hot/mascu-
|line, the moon Yin/cool/feminine. As these beliefs developed at different
|times in far-flung places, perhaps a "Jungian" archetypal truth is at
|work here.

I don't know what value an 'archetypal truth' has in comparison with any
other, yet I've been told that taoist alchemical practices were influenced
in some measure by hindu metaphysical ideas.  If it represents an archetypal
truth I don't think the specific associations (sun/masc-moon/fem) are as
important as the process of association itself.  There are very important
cultures whose symbol-sets do not match up with these.

|HA: literally sun. THA: literally moon. YOGA: derived from root word
|"Yug," meaning Yoke. HATHA YOGA = union of sun and moon. Hatha Yoga is
|derived from Pranayama. The breath is linked to celestial influences;
|thus, when breath is controlled, the influences are controlled. The
|synthesis of HA and THA brings equilibrium, union, the goal of all

Quite beautiful.  I was not aware of the meaning of the terms here. Again
we see an emphasis on control.  This is very reminiscent of Western magical
focus on the control of spirits in order to have them do one's bidding.

|Tantra associates the Sun with the right side of the body, masculine
|energy, the element of fire, the color red, and intellect. The solar
|energy is stored in the solar plexus--power chakra--its energy is upward
|flowing (pranic) and considered celestial energy. The Moon is associated
|with the left side of the body, feminine energy, cooling (Soma) quality,
|the color white, the element of water and the intuitive processes. Lunar
|energy is stored between the Crown Chakra and Third-Eye Chakra,
|approximately the hairline, in a crescent-shaped portal. Its energy is
|downward flowing (apanic) and is considered earthly energy.

I found these important enough to repeat.

Part 9 of 12
Tyagi Nagasiva
Review Part 10


|Rose Dawn Scott


|Although the methods employed by Tantric practice, the so-called Left
|Hand Path of Yoga, differ greatly from most "traditional" Hindu/Vedic
|methods, their purpose is identical.

I thought it a pity that Scott at no point discerns the difference between
LHT and RHT.  One would presume that she might assume that they differ only
in their practice styles - i.e. whether or not they perform sexual rites
symbolically (RHT) or physically and directly (LHT).  I've found this to
be a false dichotomy and think it represents two ends of the RHT spectrum.

|Yoga means "yoke," implying not an onerous yoke forced on a work animal,
|but a yoke of union; a joyous yoke of the Atman, or individual Self with
|the Brahman--Universal Self.  Although Hindu religion invokes all kinds
|of gods, demi-gods, semi-gods, etc., it's basically a *monotheistic* 
|religion in the same sense that Christianity is--Brahman is called the One,
|the Unknowable. All other gods and goddesses are simply manifestations
|of It. Yes, "It," because Brahman is conceived of as neuter or
|androgynous. That is why the main Hindu Trinity of Brahma/Visnu/Siva are
|referred to as "aspects;" Creator, Preserver, Destroyer/Transcender.

Here we come to the most telling text so far.  Scott has a very Western,
monocentric view of Hinduism.  My own research indicates that this group
of pagan practices labelled 'Hindu' are, more often than not, unrelated
to one another save some forms, terms and location.  Gods often differ
and those who have a hierarchy tend to see their deity as making up the
entirety of the universe.

What Scott is talking about here is Vedanta and/or Brahmanism.  It is the
favorite focus of Christians and monocentric theologians, in that it gives
the impression that what appears to be a jumble of practices and traditions
(and is, from my scant knowledge) is actually a very large monotheistic cult
with variations in immanency.  I think this is blatantly ridiculous and Scott
shows her lack of scholarship here.  That she invokes the Trimurti, calling it
a 'Trinity' only condemns her further.  RHT prefers monotheism and control, as
it arises from the conscious and the (currently) patriarchal mindset.

|The purpose of all Tantric ritual goes far beyond simple sex magick or
|better orgasms--although, recognizing the pleasures of the flesh and the
|potency of the act of love, these are certainly part of Tantra--but the
|true goal is the same as that of a celibate Brahmin or ascetic swami:
|union, merger, oneness.

My experience is that this is true only to a limited extent depending upon
what one means by the terms 'union, merger and oneness'.  Certainly a unity
of experience, an integrity of being is of major import.  So also is the
merger between the dualities into which we've been indoctrinated.  Yet, I think
it may be quite mistaken to think that duality is 'transcended' as Scott
implies throughout her works.  Perhaps it is subsumed.  Perhaps it is simply
absorbed into a more experience-based metaphysic.  This focus on unity and
oneness is a weakness, not a strength, of RHT.

|The Tantras and their teachers recognize this world, as a realm itself,
|and as a gateway to other realms. They also acknowledge human nature,
|fleshly pleasures, and human emotions as valid. The Tantras and their
|teachers do not say: withdraw from the world. The flesh is evil. All is

With these things I agree, and while I see that Scott and RHT does indeed
tend to withdraw from these extremities, there are elements of them within
her suggested practice and philosophy.  The focus on the transcendance of
duality contradicts the many-worlds perspective.  The focus on control,
while important, is a way of disrespect as some see it.  That Scott tends
to move AWAY from emotions in her suggested practice does not seem to
validate human emotions.  The suggestion of 'higher states of consciousness'
only speaks to me of withdrawal into the head.  Certainly intellect and
head-things are important, but as targets they do not balance out one's
experiences, as I see it.

|Rather, they tell the practitioner to seek with a sincere and pure
|heart for Liberation, enjoy the pleasures of the world you live in,
|always keeping the spiritual intent alive, and you will come to live in
|the bliss of Pure Being.  "I and my father are one."  "Thou art That."

The emphasis on seeking varies from RHT to LHT as I've known it.  LHT is
not so much becoming-oriented as BEING-oriented.  There is an attempt to
RELEASE seeking tendencies and movement toward ACCEPTING.  Again I wonder
what she may mean by 'spiritual intent' here.

Note that she uses Christian phrases here and those which are used in
modern popular literature that focus on Thou and That rather than
Me and This.  It is much easier to admit the divinity of the Other than
of the self, and Scott's words do not convince me that she accepts all
aspects of human experience as divine.

|Although the Tantras do not condemn those who practice
|celibacy as a way of channelling the energy, they *do* say that the
|energy can be channelled during lovemaking as well. It is the intent
|that elevates the merely physical to the sublime.

Another good example of the 'higher-better', 'physical is not sublime'
current which permeates her writings.  I've heard quite a bit about the
'channelling of energy' during lovemaking 'to higher centers'.  Think
about this.  Why not keep them right in the lowest chakras?  Why this
focus on 'moving up'?  Now I could see moving it to center and moving
thought to Heart center as well, yet she is not saying that here.   Also,
I could understand distributing the energy generated by the lowest
chakras to the rest, yet this would seem to require some redistribution
in kind when doing meditation (i.e. moving 'thought-generated energy'
to the lowest chakras).  I haven't seen this holistic perspective in
Ms. Scott's writings, yet she may indeed utilize it as part of more
advanced practice.

|The denigration of women by certain Hindu treatises is hypocritical and
|could also be called 'evil.' Only women are able to give birth. What
|could be more sacred than the act of creation? Thus, woman *is* Brahma.
|When she preserves the child, or the lover, or her place in the world,
|she *is* Visnu. And when she transcends mere being and knows the purity
|and grace of Being, she *is* Lord Siva. Sakthi and Kundalini are both
|thought of as feminine. As is water, without which all would very soon
|die. Honor each woman as divine Sakthi, and recognize the feminine
|contained within every male as well: the kundalini, the sakthi, the
|creative power without which none could continue.

Being/being.  Note here the reference TO these masculine deities.  Sakti
defines herself THROUGH them.  This is quite common in most of the theoretics
I've seen and seems to be prominent in society as a whole.  The woman defines
herself THROUGH her man.  I think this is overly androcentric and if one wished
to do it justice, then one would state it a bit differently.  Sakti is the power.
The masculine deities *are* Sakti when they attempt to move beyond
attractive magnetism into dynamism.  She is that power and any being who
wishes to partake of Her must give themselves over to Her.

I'll make one note here that Scott's terminology needs some revision.
'Sakthi' is hardly an adequate transliteration from Sanskrit as far as I know.
I've heard that 'th' is acceptable to some (as in 'Thyagi') yet, from a more
in-depth research, my sources indicate that it is at base an error.

|Thinking of this makes me contemplative and sad. AUM MANI PADME HUM. At
|this point in history, the knowledge is there and again may be had by
|any sincere man or women. NAMA SIVAYA!

Here Scott betrays her own linguistic paradigm of being controlled by outside
agencies.  This would fit into the previous writings about being defined by the
males in one's environment.  Things do not 'make us' contemplative and sad,
in my experience.  We enter into emotions as the result of our own choices
and the emotional behaviors we've learned in response to given circumstance.

I cannot shake the impression that she means 'knowledge' in a very
intellectual sense here, but I could be mistaken.  She did use 'Knowledge'
in differentiation previously, however.  This would indicate that she is
either attached to intellectual forms or simply inconsistent in her

|The key to bhoga (pleasure) co-existing with or leading to Ananda
|(supreme Bliss) lies in the attitude of the practitioner. Proper
|attitude, or Will, can transform the mundane to the highly spiritual.
|Tantra is non-sectarian; recognizing and allowing any follower of any
|path or religious access to its *secrets* so long as that follower is

This is the kind of claptrap of which I've become increasingly cynical.
Besides continuing her mundane/spiritual dualism, she now brings into
play the notion of 'tantric *secrets*' without really defining them any
more than this.  This only indicates to me that she finds the path by itself
to be dull or in some way lacking in powers of inspiration.  Many masonic
groups (OTO for example) do this also, selling (out) their path with their
marketing techniques.

The Mysteries of Birth, Life, Marriage and Death are sufficient for those
of the LHT path.  I suppose there is not enough in these to satisfy many
who would like to 'get away from it all'.

|The potential for growth is even recognized in those who would exploit
|the Tantric teachings as license for any and all acts of pleasure in and
|of themselves or those who use it merely as a form of sexual magick.

What could this mean?  It would seem that Scott has a very particular
view of 'sexual magick', perhaps indicating that she thinks it is designed
around 'using the energy' for purposes other than that which is 'spiritual'.
This would fit in with general androcentric practice.  Disempowerment of
the individual is much more important than any kind of attempt to secure
that power.  This is typically done organizationally (i.e. by the masters)
through positing the duality of material/spiritual, and then defining
'spiritual practice' as that which does not seek power (in whatever

I wonder what the problem is with any and all acts of pleasure in and of
themselves and why one would need a 'license' to pursue this.  This is
quite typical of RHT, I find, and one of the main reasons I don't
participate in it.

|If a Tantric practitioner decides to voluntarily become celibate, to
|concentrate on what he has learned through Sexual Union, this is honest
|renunciation. Krsna, in the Bhagavad Gita, says: "The abstinent run away
|from what they desire, but carry their desires with them. When a man
|enters reality, he leaves his desires behind him."

I could not emphasize this more.  However, what other kinds of celibacy
are there, really, than those which are voluntarily engaged?

|Even should a Tantric practitioner decide to become
|celibate, he is *not* considered in any way superior to those who
|continue the process of spiritual evolution through Tantric Sexual
|Union. It is all a matter of the Will of the individual Self; and as
|long as the Will pursues evolution, evolution will be granted.

Again an emphasis on changing what is happening now, 'evolving' to
something we are not, and a division between 'celibacy' and 'Tantric
Sexual Union', whatever this may be.  I see many danger signs here,
from the perspective of a prospective student.  Scott's language
style betrays many imbalances with which I might have difficulty.

Part 10 or 12
Tyagi Nagasiva
Review Part 11


|Rose Dawn Scott


|Eastern metaphysical tradition describe sexuality as the most
|universally accessible means to transcendental Unity. Sexual worship or
|magic(k) is a legacy of many traditions: not simply Indian/Tibetan
|Tantra or Chinese Taoism, but the early magickal texts of ancient Egypt,
|mystical writings of Hebrews and Greeks, alchemical practitioners of
|medieval Europe, and ancient, pre-mysoginistic [sic] Arabs.

Here Ms. Scott seems self-contradictory.  In a previous note she characterized
'sex magick' as that which sought power aided by directed sexual energy.
Here she seems to wish to equate it with 'sexual worship'.  At best this is

Note her pancultural understanding of tantra.  Again, this is one of her
strong points, as far as I'm concerned.  Traditionalists within one or more
of the quite rigid and/or self-defined sects would, of course, object.

|Do as Thou wilt: The concept of Will (Thelema in Greek) is familiar to
|members of the O.T.O., students/researchers of Aleister Crowley, and
|those familiar with Sir Francis Dasherwood. 

I would say that the TERM 'Will' or even 'Thelema' is familiar to these
people and assert further that few have taken the time to come to a very
complete understanding of the concept to which it applies.  Note her use
of the phrase 'Do as Thou wilt', which seems either a poor understanding
of the Master Therion or a reference to some other writer.

If anyone knows who this 'Sir Francis Dasherwood' is, I'd love to hear more
about him.  Thanks.

|The many
|similarities between O.T.O./Thelemic thought and Indian Tantric
|tradition may seem surprising; in fact Crowley embraced Tantra and was
|said to have been initiated by a Tantric Master. The 1880's O.T.O.,
|founded or reclaimed by Theodor Reuss and Karl Kellner, embraced and
|expanded such traditions. Reuss and Kellner were both instructed by two
|Indian Tantric Masters and an Arabic sexual magician in sexual
|secrets--Tantra --sex magick. Crowley was appointed leader of O.T.O. and
|wrote prolific books, both of his own power and those channeled or
|revealed to him by Beings from other realms.

We are of course never told what a 'Tantric Master' is and/or how one can
determine either if another is one or when another's claim regarding having
been 'initiated' or 'instructed' by such a person could be verified.  I will
also note that I have been 'initiated/empowered' by a Lama (who may thus
qualify as a Master), but that this did not have anything to do with very
complex and/or in-depth instruction.  It was an energetic 'kick-start'
with certain energies.  Thus such claims may not really account for much.

The use of the term 'Beings' here implies an interesting metaphysic which
would seem not to be explained elsewhere in Scott's works.

|Tantric Will: Tantra, like O.T.O. and other esoteric paths, has been
|misunderstood and maligned throughout history. Thelemic "Will" has been
|said to be the Will of the higher Self, rather than the vortex continuum
|created by following any whim that catches one's fancy. Similarly,
|Tantric Will espouses the traditional Hindu idea of the Self as
|opposed to the self. (s)elf-will can be folly; Self-Will is Liberation.

This is convoluted.  It seems Scott's understanding of OTO is less concise
or her verbage simply jumbled.  OTO is an organization, not a specific path.

Note another strict dualism in terms of 'Will of the higher (Higher?) Self'
and the 'vortexual whim'.  This sets the student up for disempowerment by
following through with the claim that certain things are indicators of
not 'doing their Will' and/or that another can determine what their Will is.

No relationship is posited between such a 'fanciful whim' and this 'Will'.
This is unfortunate.  My understanding is that whims are important foretastes
of one's true will and that if followed with utmost caution, they can lead
the aspirant through very important trials.

What is the relationship between self-will and Self-Will and why are these
different in the first place?  This question undermines much of Scott's and
traditional Tantric Yoga's theoretic.  

| In the past few decades, sexual taboos have begun to be broken,
|inhibitions cast aside; freeing sensual and sexual joy from the burden
|of guilt and castigation. This is a positive development, but under
|Tantric tradition, may be *dangerous* unless accompanied by proper
|physical/mental/emotional maturation--which lead to the spiritual and
|are absorbed into it.

Other indicators that Scott's metaphysic may be flawed can be seen here.
What is 'maturity' and how can we determine whether or not *we* are mature,
let alone another individual?  Scott does not address this and so provides
a platform by which people may be disempowered by 'authorities' such as she.

No doubt her warnings about casting inhibitions aside, if it were so easy,
would be important.  She does not tell us how this may be accomplished and
seems to equate it with specific behaviors.  Rebellion, however, is not
liberation.  What exactly is being done that is so dangerous?  What possible
ramifications are there involved?  Scott points out possible areas of
difficulty yet does not provide substance to her argument.

|Tantric Will assumes that each individual is responsible for his/her own
|actions, and that those who refuse to shoulder this responsibility will
|ultimately be barred from any real Tantric evolution or progress.

Previously and here she speaks of 'Tantric Will' as if it were a specific
individual or path (it 'assumes', it 'espouses').  Perhaps this is setting
the stage for 'Thelemic Tantra', which would be her combination of West
and East in tantric variants.  Crowley attempted to integrate East and
West already, though he was perhaps overly focussed on the West or
near-East (Christian, Hermetic).  Perhaps Scott attempts here to move
a bit further eastward, yet the semantics and practices seem, as so
often in Western-based 'mixtures' to be heavily focussed on control
and the conscious mind.

The concept of 'Tantric evolution or progress' boggles my mind, especially
in comparison to some of Scott's quotes in Part 12.

Part 11 of 12
Tyagi Nagasiva
Review Part 12 (of 12)


|Rose Dawn Scott


|Tantric neophytes should strive to create a dynamically charged state of
|mind, stemming from the belief that there is meaning and purpose to
|one's life. Again, Crowley has expressed a similar philosophy (see,
|[Part 11], Confessions). This state recognizes and identifies with the
|primal energy that creates all, puts one in touch with the Source of
|being, and allows limitless capacity for evolution.

Note the focus on Creation here.  My experience of LHT is that it involves
a more balanced look at the cosmos, focussing on Creation AND Destruction.
Again we find the goal-oriented approach.

|This state should be practiced in all areas and become a sort of basis
|by which we gauge our actions in the world. It is true Self- Will: the
|recognition of the Divine within the Self, a commitment to the Self, and
|part of the process of evolution.

Further expostulation regarding the Self/self division, laying the groundwork
for serious world-hatred.  I'm beginning to wonder whether Scott's semantical
construct is self-consistent.  All this capitalization and division creates
some rather nasty snarls: self-Will?  Self-will?  false Self-Will?  What does
'Divine' mean and how does it differ from 'divine'?  I suspect that Ms. Scott is
simply unused to writing about these complexities and may be in deeper than
she can explain with proficiency.

|Many barriers and doubts about Self-Will come into play. Meditation,
|Prana and Hatha Yoga, and simple examination of motive should lead one
|to recognition of true Self-Will vs. whim or whimsy. Evocation of high
|spiritual ideals in even the most mundane tasks can bring them to the
|realm of the spiritual; evocation of this state of mind brings exquisite
|joy. Open your Self and the truth will manifest.

Beyond the 'spirit-goal' and a further elaboration on the division between
'true Self-Will' and 'whim or whimsy', there does appear to be a similarity
between RHT and LHT as she describes it here.  It may be that hers is only one
way of describing a different vector of approach to the same experience.

This would fit with all the other items about which LHT as I know it and RHT
as she describes it agree.  In RHT it appears that one attempts to find the
mindstate, 'evoking' a 'spiritual' experience.  In LHT one attempts to come
to experience the divinity of the moment.  At base they are quite similar,
I'm sure, though the approach and description may have quite a bearing
on the way which the student sees the world.

From RHT it is 'mundane', or 'unspiritual' and this is not localized to the
type of EXPERIENCE that one has, but projected onto the unity of diversity
which is the cosmos.  My understanding of LHT is that the base assumption
that experience is just what it is and we give it meaning ('mundane', 'divine',
or both as Mundo/Earth is seen to be sacred/divine).

|Tantric Yoginis evoke divine creative energy; and embody the Jungian
|"anima" archetype.

If this had more substance it might be very important.  We are not told
what 'divine creative energy' is nor why one might wish to 'evoke' it.
That the yogini embodies the anima has been asserted by androcentric
tantrics for centuries, it seems, including, in some ways, Crowley himself.

Note that to really give us something to chew on we would benefit in
hearing what yogis 'evoke' and whether or not they embody 'the Jungian
'animus' archetype' (presumably for the woman).

|Rather than separate "flesh" from "soul," Tantric Will teaches the
|unification of body, mind, intellect, intuition, and spirit. Through
|consecration of all parts of our being, we integrate them and achieve
|the exalted state of true Self-Will. Emotions and lust can be
|transformed into transcendental ecstacy.

Either Scott has not experienced this unity herself or speaks in a very 
directed way toward those whose minds are lost in dualism.  That she
continues to assert that emotions and 'lust' (by whatever meaning)
can be 'transformed' or 'transcended' only shows her ascetic preference.

|According to Kaularahasya: "Where there is only worldly enjoyment, there
|is no release. Where there is only release, there is no worldly
|enjoyment. But both worldly enjoyment and release are in the palm of the
|hand of those devoted to the True Self Within."

This is what I mean when I say that enjoyment and discipline must be used
together to find the tantric experience.  I think that the phrase 'True Self
Within' is probably Scott's interpretation and devoid of substance beyond
pointing to the self/atman.

|According to Advayasiddhi: "By those same deeds which create bondage for
|dualistic beings, one can be liberated from the bonds of the world. The
|secret is that the act must be accompanied by non-dualism between
|'fleshly' and 'spiritual'."

Here we are told the 'secret' which is contradicted by the initial metaphysic.
In other words, we are given a description of the world in which dualism holds
throughout and then told later that nonduality is the key to resolving it.
This reminds me very much of a pyramid scheme.  Why not simply divulge these
'secrets' at the outset?

In fairness, I remember the mention of a very old description-set regarding
teaching methods: open-hand and closed-hand.  In the former the 'secrets'
are given straight out and perhaps overlooked by the aspirant.  In the latter
these 'secrets' are more or less created through hiding and then emphasized
during the course of training.

This, I think, may be a major difference between RHT (closed-hand) and LHT
(open-hand) paths.  It certainly would explain why so many of the tantric
schools set up a metaphysic of dualism in preparation for a nondual experience.

|Recognize your freedom of choice, refine your higher Will! The
|dependency created by habit must be broken, one must master habit.
|Sexual habits are the most restrictive. The Kama Sutra says: "Love
|resulting from the constant and continual performance of some act is
|called love acquired by habit."

Even so, there is almost no approach made available for those who are
struggling with INTELLECTUAL attachment within RHT.  Consistently
we are told that the 'higher' (stellar/intellectual) is the most
expedient and salvatory.  For those (often women) who might benefit
from moving LOWER in this schema there is little assistance.  This is
the major weakness of traditional RHT - it seems designed for men as
they are acculturated in many societies.

One of the interesting practices to which I've been exposed is what I'd
call 'apanayama' (as compared to pranayama).  Where pranayama involves
channelling the bodily energy up into the higher chakras and thus detaching
from the physical and emotional aspects of bodily experience, apanayama
involves getting deeply in touch with the physical and emotional aspects
of pain, dwelling in them and coming to see them as part of everyday life.

|Any *intentional* act of Will has magical potency and is far superior
|to habitual or unintentional acts. Habits inherited from parents or
|through social conditioning are difficult to break; they provide a
|false sense of security, but restrict entire ways of life and conscious
|choice. By ignoring or sublimating the Will of the Self, such ingrained
|habits obliterate awareness and stunt growth and evolution. 

I agree with this yet interpret her conclusion as a general support of
the declaration: 'Do what thou wilt shall be the whole of the Law' in
its widest sense (extending even to fanciful whim and whimsy).

|Once the
|initial fear of change is overcome, the rewards will be instantly
|realized. Tantra requires adaptability in the area of sexual love. All
|eastern sexual magic teachings point to the need for uninhibitedness,
|spontaneity, and the willingness to "Do As Thou Wilt." According to
|Tilopa: "The louse of habit is (s)elf-originated, and (S)elf-destructed.
|Kill this louse and find the Teaching."

It would seem that Ms. Scott's understanding of Thelema is more limited
than her exposure to tantra.  While there is certainly nothing problematic
about such an interpretation, Crowley and OTO have been fairly reticent
to change the Law to 'Do as thou wilt'.  The focus on 'Thou' is obvious
in her writings though nowhere apparent in those of the Master.

That the origin of destruction cannot be the self but must be some fabulously
constructed 'Self' is unfortunate.  Egotism is again given a terrific blow.
I wonder also how self-control will yield unhibitedness and spontaneity,
especially if we are not encouraged to try them out.

| Where there is ecstacy, there is Creation.
| Where there is no ecstacy, there is no Creation.
| In the Infinite, there is ecstacy;
| There is no ecstacy in the finite.

In my understanding of LHT this would be revised as follows:

Where there is bliss there is Creation.
Where there is pain there is Destruction.
In the Infinite there is bliss.
In the Finite there is pain.

Let those who live in the multiverse chose their own limitations.
Do what thou wilt shall be the whole of the Law.
The word of Sin (ignorance) is Restriction (or self OR others).

|Through diligent preparation and practice, and through deliberate
|cultivation of reflective attitude and openness to the Self, one's true
|Self and true Will will be revealed.

No doubt this is true as long as one is of similar mind to Ms. Scott and the
countless other more control-oriented dualists who've been so very 
carefully molded by the current patriarchy.



|D. Yogini Padma Ushas Suryananda, other sources as cited.
|(c) 1993 Rose Dawn Scott.

Part 12 of 12
Tyagi Nagasiva

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