SECRETS OF

WESTERN TANTRA
The Seutllitr l?{the Mitldle Ptzth
""
CHRISTOPHER S. HYATT, PH.D.
Preface by
JAMES WASSERMAN
llltroductioll bv
ROBERT ANTON WILSON, PH.D.
NEW fALCON PUBLICATIONS
RENO, NEVADA, U.S.A.
ACKNOWLEDGMENTS
I woul d l ike to express my gratitude to my wife Linda and
to my dear friend Gary for their energized enthusiasm and spe-
cia I thanks to Robert Anton Wilson. Arlen Wilson, J. Marvin
Spiegelman and Joseph Lisiewski for their editorial input.
I woul d also l ike to thank Israel Regardie, Robert Anton Wilson,
S. Jason Bl ack, Lon Mil o DuQuette and James Wasserman for
their important contributions.
Finall y I thank Marian Greenberg for her suggestions and
emotional support during this project and James Wasserman for
his constant criticism and encouragement.
-Christopher S. Hyatt, Ph.D.
DEDICATED TO
DR. ISRAEL REGARDIE
My teacher and friend
&
ROBERT STEIN, M.D.
One of the greatest analysts who ever lived
MEMORIAL NOTICE
Since the second edition of this book in 1996, Christopher S. Hyatt,
Ph. D. passed away in February, 2008.
His close friend and colleague Robert Anton Wilson died in January,
2007.
And Dr. Israel Regardie, to whom the book is dedicated, died in
1985.
Christopher Hyatt, Robert Anton Wilson, and Israel Regardie were
giants in their feld, enriching the modern occult tradition wi th their
wisdom and unique perspectives All three were energeti c people
whose enthusiasm for life was matched onl y by thei r bri l l i ance and
humor.
They are m
i
ssed by fam
i
l y, fri ends and students, but the world has
been brightened and enlightened by the spi ri tual contri buti ons that
will long outl ast thei r physi cal bodi es.
We wish them wel l on thei r jourey through I nfni ty.
We also note with sadness the passi ng i n 2006 of the Reverend S.
Jason Black, David P. Wilson@ another talented Adept with a twinkle
in his eye.
TABLE OF CONTENTS
Preface hy James Wasserman
Intrduction hv Robert Anton Wi I son
Chapter On': A New Sexual Ecol ogy
Chapter Two: Sex on t he Planet
Chapter Three: Secrets of Wester Tantra
Chapter Four: The Order of the Whit e Lion
Chapter Fhe: Devot i onal Sexuali ty :
It Takes Three to Make One
Chapter Six: Prepari ng For Orgasm
Chapter Se\'en: The Psycho-Spi ri t ual Meani ng
of t he Chakras
Chapter Eight: The Joy of Sexual Ecology
Chapter Nine: The Tarot Trump Cards and
Tantri c I ntercourse
Chapter Ten: The Magi ckal Chi ld
I I
15
21
24
32
43
59
63
72
92
96
109
Chapter Eleven: Creating the Magickal Child
Chapter Twelve: The Care and Upbringing of
Magickal Children
Chapter Thirteen: Love
APPENDICES
Diagrams and Tables
121
134
137
The Tree of Life 143
Bani shi ng and I nvoki ng Pentagrams 144
Chakra Chart 145
Chakras on the Human Body 146
Occult Eugenics by Israel Regardi e 14 7
Another Perspective on Infnite Love & Tantra 157
by Lon Mil o DuQuette
The Tantra of Sects by S. Jason Bl ack
165
Tantra & Teen Idols: Shiva & Shakti In Popular Art 173
by S. Jason Black
St.rual Spirilllality by James Wasserman
179
PREFACE TO THE 2009 EDITION
JAMES WASSERMAN
A succession of tasteful and elegant Tantric images shows Roland and
Aisha in sensuous yet meditative lovemaking. Lsing their physical
forms, the.v become less and less recogni:able: frst transforming into
individual energy patterns, then blending together in an explosive
burst of light and color in which all dissolve.
-Divine Warriors: The Birth of Heresy (Screenplay)
Te Order of the Whi te Li on cel ebrates mal e/femal e polariti es. Its
practices seek to l i berate the energy potential of that opposi t i on. Yes,
the old model s were patri archal-after the domi nati on of the matri
archal period had passed. But today we li ve i n the Aeon of the Chi l d,
the magi cal offspring of father and mother, the self-contai ned, free
spi ri ted, i ndependent master/mi stress of hi s/her own desti ny.
The mal e i s symbol i zed by Had i t, "I n the sphere I am everywhere
the centre, as she, the circumference, i s nowhere found. Yet she shal l
be known & I never."
The female by Nui t , "I am above you and i n you. My ecstasy i s i n
yours. My joy i s to see your j oy."
Power i s achi eved through thei r conj uncti on, "Now ye shal l know
that the chosen pri est & apost l e of i nfnite space i s the pri nce-pri est
the Beast; and i n hi s woman cal l ed the Scarl et Woman i s al l power
gi ven. They shall gather my chi l dren i nto thei r fold: they shal l bri ng
the glory of the stars i nto the hears of men. For he i s ever a sun, and
she a moon . But to hi m is the wi nged secret fame, and to her the
stoopi ng starlight."
There is no attempt here to gl oss over gender differences wi th
some unisex, gelded, hermaphroditic i mage of oneness . On the con
trary, the union of male and female should be celebrated as a col li
sion of opposites resulting in an explosion of creativity, energy, and
vital ity-the sustenance of the Universe.
II
12
Christopher S. Hyatt, Ph. D.
And here i s where the techni ques Dr, . Hyatt expl ores are so val u
abl e. He provi des a seri es of practi cal keys to unl ock the God/Goddess
reali ty wi thi n the sexual lives of us all. Whi le the Order of the Whi te
Li on (OWL) seeks to transcend sexual pol ari ti es through ecstasy, we
mustn't lose si ght of the i mportance of gender, "For I am di vi ded for
love's sake, for the chance of uni on." Dr. Hyatt poi nt s out that the Owl
i s a symbol of the goddess Mi nerva or Athena. Yet the Li on i s a sym
bol of Chri st and the Sun. Male and Female created He them. Amen.
Dr. Hyatt's exerci ses and techni ques are desi gned t o i ntensi fy and
deepen the experi ence of sex so that i t may be a powerful force for
personal and spi ri tual development . Nei ther the dark restri cti ons of the
Chri sti an, nor the superfci ali ty of the hedoni st wi ll suffce for such a
grand purpose. These techni ques all ow for frst a deep rel axati on, then
a complete i ntegrati on of the energy of sexual pol ari ty wi thi n the sen
suous realm of the Hol y Spi ri t .
Hyatt's counsel on the occul t techni ques of creat i ng and nurturi ng
the Magi cal Chi ld can l ead to that greater truth of whi ch our speci es i s
capable. Yet we have been woeful l y i nadequate i n understandi ng such
arcana. As we watch our world dai ly succumbi ng to i ts medi a-i nduced
trance of collect i vism and dependency, al l cl ear-thi nki ng magi ci ans
must reali ze that the sal vat i on of the race begi ns frst wi th the self, but
next wi th the offspri ng. Unl ess we as magi ci ans can l earn to create
and empower consci ousness beyond the wal l of our own crani al cavi
ti es, manki nd wi ll conti nue i ts pl unge i nto the desol at i on of i gnorance.
sl avery. and despai ra
On pages I 03 through I 08 of Chapter 9, Dr. Hyatt gi ves i nstruc
ti ons for the Lesser Bani shing Ritual of the Pentagram and the Middle
Pi l l ar Exerci se. The i mportance of both cannot be overstated i n the
work you wi l l be performing i n these pages
Rereading this fne book twenty years afer i t was frst publ i shed.
I am strck by the cul tural progress we've seen i n these two decades.
Dr. Hyatt s dreams for the success of the Order of the Whi te Li on
seem to me, at least. to have bor much fruit. In fact, I woul d i magi ne
a slightly different emotional tone had Christopher Hyatt and Robert
Anton Wilson written their introductory materials today.
By way of exampl eg in 2<XN we might have had the frst female
president of the Unit ed States-had not the .. wrong woman run
against the historic" candidate. (Hillary's gender coul d no more get
her through the fail ings of her chaotic campaign-nor the media's
Secrts of
West em Tamra
. .
13
shameless embrace of her rival than her constant wearing of pants
suits coul d convince fel l ow Democrats she was the right man for the
job.) Today women hol d a greater share of empl oyment in the U.S.
than men. Iraqi women serve in a Musl im goverment, and young
girls are being educated. Despite the suffering endured hy the citi
zens of Iraq. there has been a true l iberation from the chains of Sharia
and centuries of female oppression. And in spite of the evidence pre
sented by sl eazoid pop-cul tural American icons (or the estimated forty
mill ion-pl us abortions performed since Roe v. Wade)-women have
made a great deal of social and intel l ectual progress in the l ast twenty
years-as predicted by this book. My guess is that it is actuall y hap
pening faster than expected.
We no l onger need bl ame the patriarchal cul ture for al l our il ls.
This is a good thing. Goddess worship is only half the equation. What
is needed is consciousness of God and Goddess, the union of male and
femal e in continuous ecstatic embrace. the yin and yang of creation in
motion on all pl anes of existence.
There is a difference between men and women. As the father of
one of each, trust me. Male and female come into this world with
gender characteristics that no cultural denial or blinders of political
correctness can ignore for long.
Viva Ia Difference!
This book brought back memories of the three good Doctors
Hyatt, Regardie, and Wilson. I was reminded of what could accurately
be called the characteristic magical gesture shared by each of these
Adepts: the wink, the smile, and the good-natured laugh.
Readers and their tantric partners are about to enter holy ground.
Proceed with humi lityg curiosity, and pride. Remember the greatest
weapon you possess (besides your courage and integrity) is your sense
of humor.
Be prepared to enjoy yourselves!
INTRODUCTION
ROBERT ANTON WILSON
When I was in high school in the late 1940' s, I read Robert
Graves' "histori cal grammar of poetic myth," The White
Goddess. The book left an indelible impression upon me and
has infuenced everything I have ever wri tten. Women' s
Liberation (the current bi o-soci al revol utionary force, as
distinct from earlier, less radical Feminism) was 20 years in
the futre then, but I was prepared for most of i t by Graves'
version of hstory, in which the Great Goddess, driven uder
ground by Patriarchal religions, survived as the deit of the
witces, a figure in folklore ( the "fairy godmother"), a peret
ual image in art, and the Muse of all true poety.
About a decade later, i n my first published article, "The
Semantcs of 'God"' (The Realist, April1959) I asked if Divinit
should be considered a He, a She or an It, and al though I
suggested that "it" seemed more appropriate for our scientfic
age, my second published article, "Joyce and Taoism (ames
Joyce Revie, Summer 1959) argued that there was poetic
validit in Joyce' s and Lao Tse' s vision of the Eternal Femine
as te hdden force behind history.
The Valley Spirit never dies:
She is called th Eternal Woman.
-Lao-Tse, Tao Te Ching
In the name of Annah, the Allimaziul, the
Everliving, the bringer of Plurabilities, haloed
be her eve, her singtime sung, her rill be run
unhemmed as it is uneven.
-James Joyce, Finnegans Wake
15
/6
Christopher S. Hyatt, Ph.D.
When I got around to wri ting my first novel, Illuminatus!
(written 1969-70, but not published util1975) it was the Great
Goddess, in her most mischievous form as Eri s (deity of
confusion and chaos), who rises at the climax to stike down
the neo-Nazi villains.
Natural l y, when you wri te about a Jungian archetype,
synchronicities come looking for you. I wrote the above para
graphs yesterday (April 15, 1989), felt unsure that this was
what was appropriate for a preface, and decided to think it
over and start again today. In the evening I l ooked at a show
about George Washington on Public Television, and James
Flexner, a historian who has written the l atest biography of
George, mentioned that the Father of our Country never used
the word "God" but did occasionally speak of "Providence. " In
referring to Providence, Flexner said, George used different
pronouns at different times, shifting between "He," "She" and
"It. "
I imediately remembered my 30-year-old artcle on "He",
"She" and "It" and was amazed that George Washington, to
hundred years ago, was thinking somewhat like I thought
thirt years ago. The synchronicity was especially impressive
because General Washington is a major character, perhaps the
major character, in my novel, Nature's God-a title which
comes from Jefferson' s Declaration of Independence and stron
g
ly
implies the same distancing from the Christian God as Wash
ington' s de-genderized and de-personalized "Providence. "
(Jefferson and Washington, like most of the founders of this
Republic, were Deists, and quite suspicious of the Christian
God, a very male "He" with the disposition of an Absolute
Monarch like George I I I; they preferred the impersonal
"Nature's God" or "Providence," an "It" with no more human
motives or passions than the Chinese Tao.)
In Nature's God, Adam Weishaupt, founder of the Illumi
nati, says at one point that the world badly needs "one or to
centuries of brutal materialism" before it can recover from the
"madness" of Christian theology. It is rather odd to recall that
Weishaupt allegedl y murdered Washington and served in his
place as President for two terms - according to
Sl'crcts (r West em Tant ra
17
Illuminatus! the fantasy
I wrote 19 years ago, which some
paranoids have taken seri ously, much to my embarrassment.
"Nature' s God" or " Provi dence" -archetypal dei st
abstractions -were badly needed i n the 18th Century to
provide a transi tion from the Christian Era to the materiali st
era that Darwin would soon unleash upon us. By around
1776-the year Jefferson wrote the Decl araton-Weishaupt
founded the Illumi nati ( to battle " tranny and supersti ti on, "
i.e. , the Papacy) and Adam Smith publ i shed The Weal th of
Nations-the Chri sti an God was beginning to l ook a bit
absurd to everybody with more than a hal f inch of forehead. A
God who curses the whole human race for the error of to
people? And isn' t appeased unti l He murders His own son
(who is also Hi mself, making the deed suicide as well as
homcide)? Who impregates a virgin wi thout damaging the
hymen? In Newton' s Universe, all thi s was as incredible (as
Jefferson said) "as the three-headed dog of Hades" i n Greek
mythology.
But Nature' s God began to l ook equal l y ridi culous, or
monstrous, after Darwi n . . . and i t onl y requi red Nietzsche,
who threw out all the gods ( and goddesses ) and repl aced
them wi th te Wil l to Power, for the world to be ready for the
20th Century -and barbarism and anomie and Exi stentialism
and the Art of the Absurd (the Theatre of Cruelt, surrealism,
Black Comedy, Gonzo Joural i sm and Punk Rock. )
Returning to our first decli vit: when Graves dumped The
Whi te Goddess, Threefol d Muse of Poetry, i nto my tender
adolescent neurons i n 1948, I had had about two and a half
years to di gest the meaning of Hiroshima and Nagasaki . The
worl d i tself had had Wei shaupt' s two centuries of brutal
materi al i sm and the resul ts were begi nni ng to l ook l i ke
another ni ghtmare, not an awakeni ng from the Chri stian
nightmare. I began to realize that Nature and Nature' s God
were col d, inhuman abstractions and that the poet i n me
needed somethi ng more mythic to inspire him to sing, some
thing with deep roots in our psycho-biological beig.
In the ten years after Hiroshima, I read a great deal of Carl
Jung and came to understand his concept of the Anima -a
Goddess who i s a permanent part of the human psyche,
/8
Christopher S. Hyatt, Ph.D.
"i nside" each of us, and yet "outside" us also as a vector
moving through history. I pondered Jung's hermetic remarks
about a possibl e return of the Goddess in our time. I was
startled to find the same thought expressed by Arnold J.
Toynbee, a great Britsh historian who predicted the ecological
movement and the new (post-1960s) Feminist movement 20
years before they happened. I wrote a long, unpublished essay
on Kin
g
Kon
g
,
the most haunting film ever made, in which I
saw Ann Darrow (Fay Wray) as the Goddess retring to our
world and Kong as a piti ful caricature of the solar-phallic,
Hercules-Jehovah, Macho Gods of patiarchy, doomed to die
atop the Empire State Building, symbol of techno-civilizaton,
as a New Aeon is born. I struggled, painfully and often
stupidl y, to the awareness that religion, or myths, are
metaphors; that they should not be judged in the same terms
as scientific models; and that the poet, not the rationalist, is the
best judge of which metaphors a culture may live richly by
and which metaphors are deadly to art and to humant.
Well, as I say, that was 30 years ago, and all this has
become, not the musings of a few poets and Jungians, but a
major cul tural revol ution, and nothing I have written here is
really startling anymore. I can only add, for the benefit of
those who do not appreciate the accelerations of our time,
that, even when thinking these heretical thoughts in the 1940s-
1950s, I had no inkling that as the 1980s gave birth to te 1990s
there would be a vast audience, not only familiar with such
ideas but perhaps already a bit bored with them ...
The Goddess has become so popular, indeed, that recently
in New Jersey I heard a prominent Femnist lecture on Her for
to hours, and a young ( male) neo-Deist actually rose at the
end and asked the kind of question that undermined "God"
to centuries ago: "Tell me," said he, "Can Goddess create a
rock so heavy that She Herself can t lift it?"
Some people will always take metaphors literally, and
skeptics like that young man will always be necessary, I guess.
The most important part of Secrets of Wester Tantra totally
transcends such phil osophical or psychological musings
about Nature and Goddess and the Anima, which you can
find expressed just as eloquentl y in dozens of other books
Secrets (f\\'stcm Tmrra
/4
currently available. This book goes far beyond theory. It is as
practical as a bulldozer and as down-to-earth as a pi tchfork. It
is not intended to be read merely, but to be used.
Dr. Hyatt has decided to publ i sh real "Secrets" - tech
niques of actually tansforming yourself from a programmed
robot into a sel f-programmer. Some of these techniques have
been around for centuries, and probably for mi llennia, as
closely-guarded "inner-inner teachings" of certai n esoteric
orders of alchemists and Ill umi nati . Some of them are very
new, and onl y emerged in recent decades as Dr. Wilhelm
Reich's pioneering work on "dissolvi ng the character armor
and muscul ar armor" has been adapted, modi fi ed and
improved by various avant garde psychotherapists and "body
workers. " As organized by Dr. Hyatt, the corus of these old
and new techiques makes up a curriculum in Self-Liberation
absolutely uique in mystical, psychological or philosophical
literature: the world's first scientific experimental yoga to be
published wi thout expurgati ng the more controversi al
(sensor-sensual-sexual) aspects of the Great Work.
Aleister Crowley hinted at much of this-but he only
dared to hint, and never wrote all the expl i ci t detai l s. Dr.
Reich bluntly declared that his body therapy was intended to
liberate the patient from conventional morality-but never
published the actual physical details of the work. Dr. Israel
Regardie syntesized the best of Crowley and Reich-and a
geat deal of mscellaneous wisdom acqui red elsewhere -but
never published the actual details of the physical manipula
tons that ueash radical body I mnd tansformaton.
What was the fate of these three great prophets? Crowley
became the target of what P. R. Stephenson called "a campaign
of vilificaton without precedent in literar hstory. " Reich was
kicked out of the International Psychoanalytical Society, the
Comunist Part, and the Socialist Party, and had his books
burned by the U. S. Government. Regardie lived on into a
more liberal age, but had learned from the hi stories of
Crowley ad Reich and did not test the "liberalism" too much
by revealing all he knew.
Dr. Hyatt has decided that the time has come for full disclo
sure, and I think he is right. There will be howls and anathe-
20
Christopher S. Hyatt. Ph.D.
mas hurled at this book; there will be weeping and gnashng
of teeth; there will be the predictable charges of Anarchy and
Satanism; but te hour is too late for caution, hermeticism or
concealment, all of which have become the habits of the Old
Aeon' s dying Establishment i n seats of power everywhere.
The ony truly revolutionary act today is to tell the truth about
everthng.
I hail D. Hyatt for his wisdom, but even more I hail hm for
hs courage.
Like a loaded gun, this book should be treated with geat
respect. You are not dealing with mere "ideas" here. You hold
in
y
our hands the keys to actual changes in your sel f and in
your relations with every man, every woman and ever sen
tient being in space-time. If it took courage to publish tis, as
it did, it will take intelligence to use it properlyP Ever copy
should be labeled, "Handle With Care. "
Robert Aton Wilson
Los Angeles, 16 Aprl1989
CHAPTER ONE
A NEW SEXUAL ECOLOGY1
History does not repeat itsel Human behavior does. If we
wish to change future history then we must change human
behavior. Man is a foet us yet unborn. Unless he is freed
from his notions of sin and from compulsive and ordinary
sexuality the foet us will die undelivered.
-Dr. Christopher S. Hyatt speaking wi th
Dr. Israel Regardie, Sumer 1983.
THE SEXUALITY OF THE MIDDLE PATH
I cal l what fol l ows the sexual i ty of the Mi ddl e Path. Its pur
pose i s to hel p transform the Pl anet through i ntelligent and
j o
y
ous sexual practices. It is a sexual it
y
for the future -NOW.
I use the phrase Middle Path to di fferentiate this theory and
method from normal forms of sexual practice, which broadl y
fi t the categories of restrai nt or i ndulgence.
From the begi nni ng of time the human race has attempted
to elevate i tsel f from i ts ani mal ancestry. The methods i t has
used have worn themselves out at best dnd fai l ed at worst.
Moral di ctates, sel f-hate, i n( dul l ) gence, have al l proven i nade
quate and dangerous. The ti me has come when something el se
is needed. Somethi ng whi ch acknowl edges and respects the
ani mal si de of our nature and ful l y recogni zes our God
Goddess qual i ti es. Wi thout thi s dual acknowl edgment man
and the pl anet seem doomed to regressi on and possi bl e
1 Ecology: the conservation of natural resources, pollution control,
survival studies, the study of eco-systems, the human envi ron
ment-methods of ensurig the future(s) of an envi ronment and a
new race of wo/man.
21
22
Christopher S. Hyatt, Ph.D.
destruction. We must give up our outmoded hive learning
devices of self-hate and restriction as methods of control and
transcendence. Terror and punishment do not lend themelves
to creating useful, j oyful, fexible, intelligent human beings.
ULTIMATE JOY THROUGH DISCIPLINE
Middle Path sexuality is neither indul gence nor abstinence but
ul timate joy through discipline.
Unlike most forms of Tantric practice, orgasm is not only
allowed but essential to create the desired resul ts. Avoiding
orgasm is a No-No for Western Tanta.
MELTING & GIVING
Many forms of Tantra are restrictive and limting, focusing on
holding back and hol ding i n. Western Tantra is completely
different. Its focus i s on mel ting and giving, using only small
amounts of holding to make the Gi ft more beautiful and com
plete. Western Tantra holds the belief that complete Orgasm is
freeing, and energizing. In fact, the methods are designed with
that result in mind.
The outcome of following the creative and l iberatng path
of Mi ddle Path Sexual i ty ( MPS) i s enl i ghtenment and the
creation of what I term the Magickal Chi l d. This "Chi ld",
whether physical or spi ri tual wi l l become the leadi ng edge of
the new human race the pl anet is creati ng. The planet is now
beginning to accelerate i ts plans for Qual i ty.
The process i s somewhat demandi ng and i s not designed
for the average student, but for those who have the persistence
and determination to work Izard with joy to achieve their goals
of fexibil ity, increased intel ligence and enl ightenment.
While I spend some tin1e on theory and defi ni ti on, the soul
tl this l1ook will be fouud iu the mehods and techniques. I stress
this because there has been so much written on theory and so
little given on reaching the goals pronised by Tantric prac
tices. If you find the theory and expl anati ons annoying,
tedious, or uninteresting, i gnore them for the time being. Get
into the practice sessions at once.
Secrets of Western Tantra
23
The proof of thi s is simple: anyone who practices these methods
will achieve the same results wltether or not she knows anything of
the histor and theory of the methods herein described. The theory
and history serve both as motivation and a stimulant to the
conscious mind of the participants.
The methods described herein are a form of bi o/ psycho/
spiritual sexuality. It is biological, in being rooted i n "natural"
sexuality and body-awareness. It i s psychological , in releasing
one from inhibi ti on and compulsion. It i s "spi ritual " i n trans
formi ng consci ousness i nto di mensi ons unknown to
"ordinary" (domesticated) humani ty. It i s a form of what I
believe Tantra to be, however, what i s di fferent i s that i t i s
both conscious and unconscious. I t incl udes control, the wi l l ,
great discipline and the greatest pleasuresP
While developing di scipline and wi l l , followi ng the course
of (MPS) i s also a great Ini ti ati on. Anyone who reli gi ousl y
practices these techni ques and methods becomes i nitiated i nto
the most ancient and powerful mystical order on the pl anet.
The name of this Order i s AlphaOmega, and i ts purpose i s
consci ous evol uti on. I ts method i s to use the power of
"instinct" to free ourselves from the automatisms of "i nstinct"
and create the new man-woman -the new Adam.
ORGASTIC THUNDER
What follows is the sexual i ty of enlightenment wi thout giving
up the joy of orgasm. In fact, complete orgastic release i s
essential i f the goal of conscious evolution i s t o be satisfied.
The form of sexual i ty described i n this book is beyond any
thing known, yet i t has been wi th us in disgui sed, and not so
disguised, forms from the beginning of awareness.
What is new are the methods. THE NUTS AND BOLTS are
revealed here for the first time. Nothing is held back. The 21st
centur is upon us and it is time for new forms of sexual practice.
My hope is that this work wi l l bring a new option for indi
viduals. Instead of the ordinary forms of sexual i ty we practce,
I provide a method for the Intelligent Adolescent.
What follows is a sexuality for a l i fetime and as you wi ll see
a sexuality for eternity.
CHAPTER TWO
SEX ON THE PLANET
The sexual or orgastic response is one of the most powerful
forces on the Planet. I t keeps everything goi ng and everything
al ive. It is a Power of great Joy and great Pai n for both the
Planet and al l i ts inhabitants.
It is the source of death, pain, mi sery and sufferi ng.
It is the source of birth, joy, creation and happiness.
I t has been regul ated, discussed, di ssected, divided and
worshipped from the ti me when people first discovered its
pleasures, i ts powers and i ts terrors.
Sex has al ways been associated wi th death, violence, re
bi rth, good and evi l . Empi res have been built on it; others
have been destroyed because of i t .
Fortunes are won and l ost on i t . Lives, both collectivel y and
personal lyg have been buil t on i t and demolished by i t.
Marriages are made on i t and lost on i t.
I ts powers and forces bri ng together and rip apart.
One hour doesn't go by i n whi ch \Ve are not both reminded
of it and told not to be taken i n by i t .
Attract ion between t he sexes has created giant industries,
and wi t hout i t, there woul d be not hi ng.
All religions arc based on i t in one way or another.
Freud built his theory on i t. Physi cists di scuss the attraction
and repulsion of charged particles.
What is this power which men and "omen desire, worship
and fe L u? Wha t is so in1portant about it? How can a moment
Secrets of Western Tantra
25
of pleasure have caused so much gri ef and concern? It has
made men and women both adversari es and friends.
Sex is described by so many words, yet no one can expl ai n
an orgasm to anyone el se. Why does sex need to be so pl ea
surabl e? Woul d humans and other ani mal s fai l to reproduce
thei r own kind i f i t wasn' t? Woul d the human race di e out i f
al l the taboos placed on sex di dn' t exi st? Is i t the taboos which
keep us i nterested and exci ted? Is it the vi ol ati on of Taboo
which dri ves us to the extremes we go through? Is i t the
suggestiveness of the use of cl othes? What i s it, that can simul
taneously provi de so much pleasure and so much pain and
misery ( i . e. , wars, over-popul ation, starvati on, cri me, and the
possible destruction of Planet Earth)?
Must sex be compul sive i n order for us to be so i rrati onal as
to bring another human in the worl d to suffer and di e?
Procreation i s the most sel fi sh act i n the worl d. We bri ng
other humans i nto the worl d to take our pl ace. We create a
phantom personal immortal i ty. What i f we were i mmortal ?
Would we want chi l dren?
What if sex were not pl easurable at al l ? Woul d it sti l l be
popul ar. How many chi l dren would there be?
Is the sexual instinct and i ts expression a big j oke on ratio
nal / consci ous man? After al l , anyone can do i t. Anyone can
make chi l dren. Anyone can and wi l l be a god to these chi l
dren. Are our egos so weak we need children t o look up to us
or do we reproduce because we can' t we help i t? Is that why
sex is such a mystery to civil ized man? Why is it so private?
Does i t i nfl ate us to think that our sexual i ty i s so di fferent
from animals' ( and it i s), or i s it that the mere i dea of it
reminds us that our will and consciousness are but pawns of
this great ANIMAL POWER?
Must sex al ways be, l i ke Ki ng Kong, a raw ANIMAL
POWER runn
i
ng amok in our "civilized" world?
I do not know the answers to these and many other ques
tions. I do not even know i f these are "real " questions, deserv
ing to be considered intelligently.
26
C
h
ristop
h
er S. Hyatt, Ph.D.
What I do know is that if Sex is the most powerfl force on
the planet, (or even i f i t ranks in the top three), then until IT is
transformed, the worl d' s peoples and the planet wi ll not be
transformed ad now live i n mortal dangerv
Many methods have been developed to control, transfor
and regulate the sexual force. Each of them has failed, creatng
more misery in its wake. No one alive kows what "natural "
sex i s for Humans . We have been t oo "ci vi l ized"
(domesticated) . We think that our own sexual preferences and
habi ts are enlightened, when i n most cases, they are a result of
our genes and of being born into a partcular civilizaton and
time. We have the hubris to believe that the opposites of abst
nence and indulgence are the only two poles which exist on
the sexual discrimnation scale.
We have Dionysian indulgence as one moral i ty.
We have Christian abstinence as another.
"Christ versus Dionysus" was Nietzsche' s motto. Even he,
who challenged most dualisms, di d not challenge thi s one: he
chose Dionysus.
But there is also marriage, monothei stic style.
And there is marriage_ pol ytheistic stle.
There is marriage and affairs.
There i s marriage and swinging.
There is l ivi ng together.
There is spiritual sex with no orgasm, as in Hindu Tantra.
There are other Tantras of one fl avor or another. In fact
Tantra as we use the term has nothing to do wi th what most
people call sex. Tantra is Meta-Sex.
There are "perversions" of one type or another.
There are fetishes: leather, chai ns_ "cross dressing, " etc.
There are male I female sexual happeningsv
There are female I female, male I male relations etc.
Then there arc techniques, which incl ude various orifices
and body parts.
Secrets of Western Tantra
27
The list goes on and on. There is every combination in the
world including sex with oneself.
All of this however, has not led to transformation ei ther
individually or collectively. We simply have di fferent forms of
the same thing.
Everything under the sun has been tri ed, except to, my
kowledge, what follows in thi s book. A New Sexual Ecology
is Being Born.
LOVE & SEX: THE REAL TABOO
To paraphrase Dr. Robert Stein, (1974) from his fascinating
book Incest and Human Love, when a culture becomes preoccu
pied with inhibi ting and controlling the instinctual forces of
life, which of course includes sexuality, we can assume that its
methods of coping with the incest taboo are also inadequate.
In other words the culture' s social institutions are failing.
If we combine this idea with Michel Foucault' s notion that
"sexuality" evolves from the need of the power structure to
control sex for its own economic and politi cal purposes, we
are left wi th a sorry state of affairsP
This sorry state of affai rs i s known as splittingn What I
mean here is that sex and love have a difficult time in finding
complete unified expression. (This work attempts to address
this situation.)
From Stein' s point of view this is the way a cul ture copes
wi th the incest taboo, and from Foucaul t' s it is the way a
culture chanels sex for i ts own purposes of power.
In other words, love i s disconnected from sex i n Western
Civilizaton. We have been tol d that sex and love should be
one, but not as an experience -rather as a state of law. In this
sense we are left wi th sex as reproducti on and l oveless
compulsion. Marriage is desi gned as a uni t of reproduction
for the purposes of creation and consumpti on. The true
expression of love and sex are secondary - left in the realm
of romantic fantasy, a hope or a dream.
It is truly infrequent in thi s cul ture that the de
p
ths of both
the love and sex instincts are felt completely. When they are
both fel t deeply, and remember, this is always i nhibi ted by the
28
Chrstoh 5. Hyatt, Ph. D.
incest tbo and te assupton tat a comtt i nee

s, we hve complete orgastc love.

Converely, compulive sxualty is an atept t fe sx
from the puroses of reproducti on and soial control .
However, it too is devoid of true Union, as dep love hs a
force assoiaton wit the necessity of a comtt. Woud
orgastc love be felt more readily if comtet wee not a
oblgaton, not a "law" indotrated sice iac?
Compulsive sexual i t also seres to demontate the
"fue" of our cute i controlling the fea of icet Itead
of addressing incest, it has addressed sxualt itlf, tus
conoudng u to blieve tat the "awf" effet of icet are
coxtenive wit sex itself. How do ou cte dferentate
sex from incest? I fact i t does not addes t isue i a
conscous manner at all, but allows te uconou to dea
\vith te problem. Thus sex and love are spli t i practce,
although frequently alive i fantasy. We have betugt tat
the dep love we felt as children toward our parent mut
not" be associated with sex and the sx \'e felt dug our
adoleence "must not" b assoate wit love.
Te cture ten asumes tat upon marage or commt

ment the unon of these to istnct will automatcalv take

place. I have ben kid i making ts last statement .. More
corety it dosn' t care. Its purs is to cate mor orderly
proucers ad conumers.
The practce of Wester Tantra outline in tis bok i a
powerful method of bringing l ove and sex bac togeter
wi thout the obl i
g
a t ion of commitment as instlle by our
cul ture. The onl y commtment is to the Third princi ple in
Tantra -te God-Form -the Esence. I t is tanprnal . By
this I do not mean that a couple should not ha,e a comi t
ment to each other, but that the \VORK dosn' t rui r
ordinary for of commi tment. Wnat i t ruir is te desir
tat sex and l ove be one as an experien. This is acom
pl ishe " hen there is orgastic response and not a mer sxual
repn.
Wester Tantra heal s the mnd/by split by allo\\ .ing the
te natre and pwer of intinct to l i\ e. \Vhen \e do this,
Intinct i tsl f i s transforme and the true gi f of human lif
Secrets of Western Tantra
29
become accessible. The fear of being overwhelmed or taken
over by the power of the instincts no l onger terri fies the
individual who is then free to consciously participate in his or
her own evol ution. Repression and deni al are repl aced wi th
di fferentiation. This creative function also al l ows us to see the
true nature of instincts. Instead of perceiving them as bei ng
opposed to consciousness and civi l i zation as we have been
taught from the Christi an-Judeo worl d-vi ew, we see them as
the loving root from which ratonal i ty i tsel f springs.
We begin to see our development and yearn for the oppor
tuni ty to embrace our mul tiplici ty i n a more hol i stic fashion,
and the world of either I or becomes the greatest fiction.
LOVE, DEATH & SEX: ANOTHER TABOO
True orgastic bl i ss i s very si mi l ar to death. The onl y reason
death shoul d be feared i s that most people have never l ived.
Joy i n death, l etting go compl etel y, i s aki n to the resul ts
obtained by practi ci ng Western Tantra. However, orgasti c
bl i ss can only be experi enced i f love and sex become one.
Much l i ke love and sex have been spl i t in the Western world,
l i fe and death have been split. Complete orgasm embraces and
heal s the spl i ts between l i fe/ death and sex / l ove. Once the
heal i ng has occurred the need for and dependence on
ordi nary rel i gi on al so vani shes. Thus the pri ests and the
politi ci ans have fought hard agai nst the orgasti c response.
This i s even true of many forms of Eastern Tantra, as well as
the anci ent Kabbal i sts who real i zed the power and i mpl i ca
tions of the sex act. ( However, both groups demand the giving
up of pleasure, and / or the sanction of the priest. )
Western Tantra as described i n this book demands nei ther.
I t combi nes aspects of the Kabbal ah wi th the di sci pl ine of
Eastern Tantra. More i mportantly i t provi des the methods
necessary for freei ng the body I mind from the pains and
chains of early training. Thus i t functions fi rst as an Opening,
then a Meditation and then Death. The Death I speak of is the
Death of Union, where all division merges back into i tself.
Complete orgasm i s a Death. Complete orgasm i s a Bi rth.
Complete orgasm is Life.
30 Christopher S. Hyatt, Ph.D.
Wester Tantra is a means of returing to the awareness of
the Primal Urge, the Alpha -Ain Soph, the creator of form.
Form becomes a deadly illusion when it "acts" as i f it is the
Essence. Form i s simply the pl ayground of the silent begin
nings. The Essence can not be known. It i s not part of the Ti me
Space continuum.
When form "thinks" i tsel f the essence, then i t i s time for it
to di ssol ve. Compl ete orgasm takes one back to the
"beginnings" the prirnal urge of unity desiring to know
i tsel f through i ts possibilities. When form, be it a person or a
social institution is willing to let go - to die, then death is not
painful . Pain is a resul t of a struggle, the belief that the form is
the essence.
All of the exercises and methods in thi s book are forms
designed to help you reach the point of complete, chaotic
orgasm, the creative force of l i fe i tsel f. But remember, the
forms are NOT the orgasm.
These forms, these methods, are necessary. They help you
Undo the i denti ficati ons whi ch you have learned. Dr .
Regardi e used to say that when a student studies the
Kabbalah he begins to believe in the val idi ty of its categories.
I f he studi es enough and studi es wel l , al l the categories
coll apse. In this sense, and i n this sense only, does he experi
ence a Satori . From this poi nt of vi ew Kabbal ah is l i ke Zen.
However, the danger i s that most students do not get past the
fi rst few steps.
Death i n the sense that Westerners vi ew i t is an i l l usion.
This i l l usi on resul ts from bel i evi ng the form to be the essence.
Thi s i s a necessar
y
devi ce b
y
whi ch Spi ri t enj oys i tsel f.
However, the formi ng process and the di si ntegration process
are only process . They are not thi ngs. Death as we understand
i t can onl
y
happen to t hi ngs_ not to processes. Ul ti mate
orgasm removes the Thi ngness from l i fe and throws you back
to the Pri tnal Process -- The No-Thing.
Al l forn1 is necessary as part of the process of experience
The danger l i es onl y i n losing awareness that form i s simply
form - the way in whi ch the Essence knows and experiences
i ts I nfi ni te Possibi l ities. In Spi ri tual as wel l as Mundane mat
ters humans have the a\vful tendenc
y
of real ly believing that
Secrets of Western Tantra
31
the form is the essence. One doesn' t have t o look far to find
this. Churches, governments, fami l i es, jobs, words all are
forms which have been mistaken for the Essence. Unless thi s
process i s slowed down or more deeply understood, man
himself will become more of a thing to be processed and engi
neered in service of the Form. This is the true Fall , believing
words are knowledge and that knowledge is Essence. An
interesting way of understanding that the form i s not t
h
e
essence is the following model.
The shell of an egg contains the living primal force. The
shell is also an aspect of that primal force. If the shell is too
hard the new being can not break out. If the shel l is too soft
the new being cannot be protected. The image of a new being
emerging from the shell is the image I would like you to keep
in mnd. Get a feeling of thi s i mage. Now imagine that you are
breaking out. Use the shell as food as energy to help you reach
the next step. As YOU reach the next step do not allow the
new shell that you have created along the way to hol d you
back. Break out of i t. Let go of i t. Emerge again, again and
again. Once you bel ieve that the shell you have made along
the j ourney is the primal force then
y
ou are no longer al ive.
CHAPTER THREE
SECRETS OF WESTERN
TANTRA
I have borrowed from many traditions which have attempted
to claim absol ute knowledge and authori ty concerning thi s
topi c. Therefore, I apol ogize i n advance for di srupting teir
claim to absolute kowledge and authority. For those who are
fol lowers of these dogmatic systems, I can understand your
frustration wi th me, but I wi l l not be restrained by grunts and
groans. I do provi de very speci fi c methods whi ch can be
removed from the models I use to expl ai n this endeavor. The
beauty of this system i s that you do not have to believe in it
for i t to work. Thi s, for me, is a sign of i ts efficaciousness and
elegance.
.
Final ly, I hope the reader wi l l not be put off from the meth
ods because of my bi as to communi cate them i n the form
which sui ts my own consci ousness, hi story and emoti onal
needs.
COOPERATION
Tant ra is t he sexual i ty of Co-opera t i on :
f
irs t wi tl1 i n sel, then
bet ween selves and then joi 1 1 ed wi th the Goddess. Ta11 t ra i s Love and
Power i n Harmo1 1
y
. It is
.
t he Power <f Love Mel ti 1g.
Thus Tanf ra st resses Jwrmony Wi thi 11 , Btwcen and With. It is
Nou-Competi tive.
COMMUNI CATI ON
Tant ra i s t he ul t i nlatt form of Communi cat i on and Aware
ness. Human di f f i cul t i es st en1 fron1 a lack of awa reness t lwt
C01 1 l tll l l 1 l ica t iol l has brokt' l l dowl l . Once awareness dawns, then
32
Secrets of Western Tantra
33
proper steps can be taken to establ ish harmoni ous and pro
ductive communicati on wi thi n the sel f, between selves and
with the Mother of Li fe.
Awareness that a di ffi cul ty or a desi re exi sts i s both the
FIRST and NECESSARY step for change. Most humans are not
aware of their ignorance. However, the
y
credi t themselves as
being aware when in fact they are sound asl eep. This might be
best understood i f you think of the mind as a tape recorder. A
tape recorder doesn' t have to be aware that i t i s a tape
recorder to perform i ts function. Nor does i t have to know
how i t works. Nei ther does i t need to know what i s recorded
on i t or how i t got there. It simply does i ts j ob. A human being
is different from a tape recorder in the sense that it vi gorously
defends i tsel f from being erased. One reason why it does this
is because it believes that i ts recordi ngs are i ts soul, i ts
essence. The human being responds to awareness as an attack
against i ts essence or sel f-esteem. Awareness means looking at
one' s sel f from another vantage poi nt wi thout bei ng j udgmen
tal . It is pure wi tnessing. This can be ver
y
pai nful because the
rudi mentary form of awareness is al ways comparative and
judgmental .
Awareness devel ops by comparisons. The mind compares
i tsel f to some standard or ideal which al so has been recorded.
Now the mnd evaluates whether or not i t has measured up. If
i t hasn' t measured up i t tri es to make changes by whatever
means i t has been taught. The ordinary way of doing this is to
attack. Any attack is usual ly met wi th a counterattack. The
end resul t is usual l y frustrati on, depressi on fol l owed by
deni al s and excuses. Thi s entire process i s NOTHING BUT a
model . It is learned and i t serves the purpose of keeping the
person " safel y" asleep. Change in this fashion i s at best slow,
unnecessaril y painful and haphazard.
When two or more peopl e get together the same process
takes place. Each person secretly compares hi m/hersel f to the
other. Each rates the other on internal scales of worth and
value. Each concl udes how they stack up and then the process
of attack and counterattack begin. Who is more beauti ful ?
Who i s smarter? Who is more hol y? Who i s more sophi sti
cated? Who i s more cl ever? Who i s more weal thy? Who i s
34 Chrstopher S. Hyatt, Ph. D.
stronger? Who is weaker? These and many other comparisons
are made. Relational maps are drawn from these comparisons.
One of the first maps is the deni al that such comparisons are
taking pl ace at al l . To admit this i s a sign that one is vulner
able. To admit vulnerabil ity to onesel f or another is a loss of
worth. The process goes on and on. No wonder there is so
little Love, understanding and communicati on in the world.
No wonder people are unhappy and miserabl e. Tantra does
away wi th all of this non-sense.
ORDER & CHAOS
A number of points which di f ferentiate thi s form of Tantra
from al l others i s the j uxtaposi tion of complete order and
contol with total orgastic chaos. What we mean by chaos here
is complete loss of control . We learn control to l ose Control .
Chaos is simply the principle of Indetermi nacy. Thus we have
an integrati on of to extremes leading to the ulti mate Tatric
dance. This is the Power of Love Mel t i ng. It is our chance for
Intimacy with the Unknown. This can only happen when we let go
of our sense of "individual i ty. "
REVELATION IN THE NOW
THE WITNESSING OF THE IMPERSONAL
The purpose of Western Tantra i s to puri fy the psycho
spi ri tual system by synergi stical l y combi ni ng " mascul ine"
actvi ty ( YANG) with "feminine" passivi t (YIN) . Through the
practices described in this text the reader wi l l note that the
author urges a form of mi xi ng of these mal e and female
energi es . Thi s is accompl i shed by di rect sexual practices
whi ch rel ease the super-hun1an energy Hindus call Kundal ini,
cul mi nat i ng in or
g
asti c bl i ss. The mi xing of sexual powers in a
cont rol l ed fashi on i s desi gned to i mpart to each participant
the qual i t i es of hi s / her o
p
posi te energy. Thi s in turn breaks
open the shel l of our confi nement and al l ows us to wi tess the
vi tal energy of the I mpersonal worki n
g
through our form. I
(l l t hi s Rev
e
lat ion ; , tlte Now.
Thus for the mal e, femal e qual i ti es are impl anted and for
the femal e, mal e qual i ti es are i mpl anted. For those who have
Secrets of Western Tantra
35
received this dual quali t of consciousness a new l i fe springs
forth fom the deep and exal ted roots of the Lotus.
Kundalini is acti on. It i s the roots of the mal e and femal e
flower di vided by the Act of the Goddess maki ng Hersel f
known to Hersel f, reaching out wi th conscious i ntention t o re
uni te in bl iss. Thus the pai n of di vi si on i s redeemed by the joy
of union. In thi s sense, the trauma of creation is healed, al l ow
ing the world to leap into i ts next stage of evol uti on. It i s the
dance of the moment.
Thi s "sexual-spi ri tual -mixi ng" makes each parti ci pant
whole by rendering dual i ty consci ous. Thus, the mal e active
principle i s "tempered" by the female passive power, gi ving
him a deeper and wider perspective of l i fe, and of course the
female also acqui res the benefi t of expansion from the addi
tion of the "male" quali ties.
The femini zati on of the mascul ine and the mascul ization of
the feminine creates a sweetness and tenderness beyond mere
description, wi thout l osing clari ty and strength. This results
from the Melting process. As mel t down takes pl aces the wi n
dow of the Divine i s Opened.
The "new" bei ng who ari ses from these practi ces al so
possesses great powers of heal ing, whether i n the practice of
medicine, psychotherapy, or the l ayi ng on of hands. I t has
been l ong known that the best heal ers possess the strength
and integrated qual i ties of both sexes. (This is why Jesus and
others are so often portrayed as epicene. ) Here, at l ast, i s a
method which makes this a l iving real i t.
Through long preparation and intense practice the forces of
power which arise from below al l ow the aspi rant to know
her /his true nature. The focus of i dentity reformul ates i tsel f
from those recei ved by cul ture and training, t o those more
Primal ( the original Sparks of Existence) . These acts of conse
cration give the aspirant di rect access to the mysteries of l i fe
which have been clouded by illusions and form.
The essence of all great religious and esoteric orders is the
regul ation of the psycho-sexual powers. These can be absti
nence for the priest and procreative indulgence for the fock,
as in the Catholic regime; promiscui ty of the pagan or hedoni c
cul ts; mi ssi onary sexual i ty of t he Protestant, temporal l y
36
Christopher 5. Hyatt, Ph. D.
controlled sexual ity of the religious Jew; the Tantic practices
of the Hi ndu; mari tal sexual i ty; and numerous modern
practices such as group sex, 11 0ne night stands", yuppie sex,
mate swapping, affai rs, etc. Except for the Hi ndu practices
and some of the ancient pagan rituals, the remaining forms of
sexual regul ation are disguises and nonsense born of fear,
ignorance, repression and the slave mandate.
Many secret rel igious orders had as their foundation the
practice of sacred sexual acts. However, many of them, includ
ing the Golden Dawn, disguised these practices for obvious
reasons ( fear of the church and state) - or, whi ch is more
likely, had forgotten that they even existed.
Many proponents of the Gol den Dawn and related tradi
ti ons, li ke Wai te and Fel kins, were so "Chri sti anized" that
they were even sex negative, attempting to live the l i fe of the
Puri tan and of course i nfluencing modern occultism in an
ascetic di rection. Others, l i ke Crowl ey and Regardie, pre
served the essence of the anci ent order, knowi ng that the
proper use of the Psycho-Sexual brought true enl i ghtenment.
This i s why Dr. Regardie fel t that Reich' s therapy was the best
therapy for the aspiring student. However, he knew that while
Reich' s therapy would l ead to a form of orgasti c potency, i t
would never lead to true enli ghtenment. Reich himsel f had no
use for Eastern practi ces, which of course i ncl uded Yoga.
Regardie often told me that Reich must have known of Tantra,
or if he di dn' t he should have.
SEXUALITY I N WESTERN CULTURE
Hi stori cal l y in Western Cul t ure, Sexual i ty has been compul
si ve. Our tradi ti on ei ther preaches absti nence and restrai nt, or
i ndul gence and i mpul si veness, and someti mes both at the
same t i me ( the wi fe for chi l dren, the prosti tute for release) .
These are the to paths of ordi nary sexuali ty which of course
most pa rt i ci pants bel i eve to be extraordi nary. In fact most
peopl e bel i eve that thei r forn1 of sexual behavi or i s unique and
compl ete and from an ordi nary poi nt of view this is true.
In the ea rl i er stages of marri age, sexual i ty was adapted to
serve as a " bondi ng" device. I t \vas hoped that by i ni t i al l y
Secrets of Westenr Tantra
37
prescribing pre-mari tal restrai nt, and then sancti oning marital
i ndulgence, a pl easure bond imprint woul d occur whi ch
would gl ue the couple together to insure that the i nfant would
surive in the way the rel i gi ous-cul tural paradi gm sees as the
only possible way to preserve i tsel f and the speci es. ( For any
culture the noti on of the human species and i tsel f are the
SAME. )
As history shows, vi rgini ty often served to create a power
ful post-coi tal bondi ng and as an economic device for those
patriarchal systems in which ownershi p was regarded as the
highest expression of prestige and power.
Most earl y phases of Western civi l i zation ( to 1960) showed
l i ttle care for the nature and nurture of femal e sexual ity. This
is in stark contrast to the ancient female mystery cul ts where
female sexual enj oyment was paramount, and i n some cases
men were "used" as sexual obj ects, much as women have been
used more recently.
The mal e rel i gions as wel l as most of thei r secret orders
have persi sted i n puni shi ng the female for the knowledge and
power she possessed regarding the subl i me use of psycho
sexual powers. She has al ways been closer to thi s truth than
her patri archal male counter parts. They not only feared her
knowl edge but her sexual abi l i ti es. Thus they created the
i mage ( and part i al real i ty) that femal es were pri mari l y
"uninterested in sex. "
I n terms of sexual capabi l i ty the mal e i s si gni fi cantl y
weaker. His sensi ti vi ty to sexual cri tici sm has l ed to much of
the "contempt ( di sgui sed fear) he feels toward the "weaker
sex.
ff
DIVI SION & CONFLICT
THE MULTIPLE BRAIN
THE SEXES & BRAIN WARS
The division of the sexes wi th i ts hierarchical form of domi
nance and subservience is si mi lar to the division enforced by
culture on the brain. Here I am not tal king about left brain or
right brain, but among the reptile brain, the mamal ian brain
and the neo-cortex.
38
Christopher S. Hyatt, Ph. D.
Humans possess at least "three brains" -the reptile brain,
the old mamal brain and the new brain. Each brain has its
own peculiar way of operating and its own sense of self. W
e
might characterize these brains as the Rgid Brain (reptle), the
Oscillating Brain (mamalian, emotional, hooked to pleasure
and pain), and the Planning Brain (which includes the frontal
lobes, the most recent development, and the so-called right
and l eft hemi spheres) and i s concerned wi th i deas, time,
inventions, pl ans, val ues and cul ture. One of the primary
actvities of the cortex i s to IHIBIT.
INHIBITION & CHOICE
Repti les simply survive. To a large extent they do not play,
l i ke dogs and cats, nor can they easily delay or inhibit their
reacti ons. Dogs and cats pl ay, but to a l arge extent do not
invent, although they have a greater capacity to inhibi t their
responses. In essence both groups can not go beyond what
they are. Humans can go beyond thei r primal brains by using
their complicated cortex. One way they do thi s i s by learning
how to DELAY certain actions.
Technically thi s i s cal l ed Inhibi tion. Humans not only can
inhibi t or delay certain older brain activi ties, they can also
i nhibi t corti cal activi ty, thus gi vi ng us the appearance of
choice and free will . Choice and decision thus require delay or
inhibi ti on. Each choice often means that something else must
be delegated to another time; thus humans are known as a
ti me bindi ng species in confict.
Another function of DELAY is that i t sti mul ates the brain to
begin the process of associ ati on and network bui lding. The
secret for "happy I creati ve brai n pl ay is in learning HOW to
Del a
y
. Ver
y
few cul tres have i ncorporated creative delay into
thei r real i ty formul a. They teach Del ay by empl oying fear and
t rembl i ng and then l abel i ng it Moral i ty, i mplying a mandate
of Heavenl y necessi ty. Thi s pri mi ti ve form of enforced evolu
t i on is the onl
y
meani ngful purpose of early "morali ty. "
Rept i les are not in confict wi thi n themselves, nor are cats.
Repti l es do not hate themsel ves, nor do dogs. Nor do these
ani mal s n1a ke war on themsel ves. Thi s is so because they do
Secrets of Western Tantra
39
not have visions. They do not have ideals or goals for which to
strive. In thi s sense thei r fut ure does not determi ne thei r
present. Man' s goal s, wi shes and fu t u re can determi ne hi s
present.
The cortex can not onl y determi ne the WAY somethi ng
from the l ower brai ns i s expressed, but wizen as wel l . As we
approach man on the evol uti onary scal e" we fi nd that the
ability to delay an action for long peri ods of ti me hel p sepa
rate him from his more ancient predecessors.
DELAY is the sine qua non of the newer brai n. Inhi bi tion of
desires, drives or wishes gives us the ability to choose and to create
civilization. However, delay is ofen translated into a moral prohibi
tion, which has its own set of dangers to BOTH man and woman
and to our esteemed civilization.
PALEO-PSYCHOLOGY
The creative confict for man thus i s the rel ati onship between
his various brains, each wi th its own real i ty formul a, and in
some cases each wi th its own desires, goals and futures. When
there are vast differences in real i ty formul as, there are al so
communication gaps. The lower brains and the cortex do not
communicate as well as some of us believe or wi sh. Many
times the plans of the cortex are sabotaged by the needs and
realities of the older brains, and vice-versa. In fact, the amount
of intervention the new brai n can have on the ol der one i s
often quite minimal . Yoga i s one of the few ways the Newer
brain can control and modul ate the Older brains successfully;
however Yoga alone does not know of the reverse. It does not
in most instances know how to use the creative forces of the
Older brai n to enhance the New brai n. In other words, a
simple world of Yogins would probabl y not l ead to high tech
or high art which are creations of New brai n i nteractions.
Control and Delay as we know them are not enough for
creative brain function. Vitality is al so required.
All val ues are th expression of the real i ty t unnels of each of the
brai ns . The reptile brain has the "value" of paranoia, suspi
ciousness, and crude survival . The mammalian brain has more
of the same but in a softer, more fexible " furry" fashion. The
40
Christopher S. Hyatt, Ph. D
.
left brain has the "value" of science, order, l ogic and control.
And the right brai n serves art, creati vi ty, i nventi on and
insight.
Every cul ture, every time and every person can be classi fied
according to the value placed on each of these brains. History
moves through the phases of each of these brains, and the rise
and fal l of civilization does the same. We can see the fall of a
cul ture when the left brain attempts to domi nate and destoy
the needs and desires of the others. We can see the destruction
of indivi duals when, say, the right brain runs the show, or the
limbic system i s in complete control . However, it is ver impor
tant to remember that certain individuals are born with certain brain
preferences. Some individuals have fundamental "hard wired" real
i ty t unnels which are solely determi ned by genet ics and early
imprinting, and then enhanced or reduced through learning.
The new brai n' s abi li ty to inhibi t certain older brain func
ti ons all ows civi l i zati on to evol ve. However, i f these l ower
functions are "condemed" by the functions of the cortex as in
the Mi ddle Eastern Rel i gi ons of Judai sm, Chri sti ani ty and
Islam, we have a revolt. The older brain begins to act out.
Think of i t as a pressure cooker, which needs to bl ow off
steam but doesn' t have a pressure rel i ef valve. It wi ll explode
or burn i tsel f out.
"Contempt" of the ol der brains i s si ml ar to a weal thy man
having secret di sgust for hi s peasant past.
The Chri sti an rel i gi on exempl i fi es thi s contempt by i ts
repressive atti tudes toward body, i nsti nct and women. Where
i t domi na tes the cul ture i s severel y spl i t. On the one hand are
so-cal l ed Hi gh Val ues of l ove and al truism. On the other hand
there i s excessi ve pre-occupat i on wi th sel f, materi al i sm and
compul si ve sexual i ty
The great at roci t i es associ ated wi th Chri sti an ci vi lization
are NOT caused by the ol der brai ns, as they woul d l i ke us to
bel i eve, BUT by the New Bra i n' s contempt for i ts ancestors.
The fragi l i ty of Chri st i an " i deal s" i s shown when one cul ture
i nvades another and consi ders i ts enemy to be NON-HUMAN.
The enemy popul ati on are not "peopl e" but embodiments of
" Evi l . " However, the pri mary "Evi l " for the Christian Religion
Secrets of Western Tantra
41
i s MAN HIMSELF. In practice this means first the body and i n
particular the woman 's body.
Man is and always has been his own Scapegoat. This can only
happen i Man Splits hi msel i n to pieces i n his efforts to i mprove
hersel by acts of transcendence. For this to cease the acts of t ran
scendence must lose their moralistic hateful tone.
Man i s not at faul t ( evi l ) for spl i tting hi msel f apart. Our
evol uti on i s designed thi s way. You see, we are a gi gantic
experiment wi th unknown futures. The probl em here i s the
cortex' s understandi ng of the whol e sel f is si mply l i mited
AND BIASED. The cortex l i ke each of the other brains is sel f
servi ng and LI MITED by i ts geneti c, i mpri nted and
LEARED reality-tunnel s.
The cortex attempts to provi de pictures of the world which
are complete, but in fact are always shal l ow and fragmented.
The ONLY thing equal to the universe i s the universe: our
brai n-pi ctures ( maps and model s) are simplications and,
usual ly, OVER-SIMPLIFICATIONS.
The cortex "doesn' t l i ke" the ol der brai ns because their
reality sets frequently di sturb i ts desire to have control over
the body and nature. The cortex wants power over everything.
This sense of self di slikes having i ts plans and dreams inter
fered with. When frustrated i t looks for causes which is almost
the same word as blame when coupled wi th Judeo-Christian
morali t. The cause is always that somebody i s a no good shi t
and should be puni shed and destroyed. This releases tension
and al lows the cortex to go on wi th i ts del usi ons of perfect
order.
The i mage of Chri st as perfect man is the i mage of man
operati ng onl y wi th his heart . Those who have s tudi ed
Chakras know t hat there i s more than j ust the Heart, as
psychol ogists know that there i s more than j ust a cortex. The
creati on of these parti al Gods is a resul t of proj ecting ei ther
"i deal s" or i nner powers or both. Thi s appears to resul t from
man' s temporary i nabi l i ty to accept al l of hi s functi oni ng
brai ns wi thout worshi ppi ng some and despi si ng others .
Remember the cortex di sl i kes the Unknown (Chaos) , but the
Unknown is both the Mother and the Chi l d of the future
42 Christopher S. Hyatt, Ph. D.
T ANTRA OPENS THE DOOR OF COMMUNICATION
The practice of Western Tantra includes the use and operaton
of all the brains. In ordinary sex we have the faul ty operation
of the older brain, contaminated by the repressive fears of the
cortex, or the bursting outard of the whole inhi bi ted brain
into promi scui ty, rape and violence.
Both paths are incomplete and offend ei ther some or all of
the brains in questi on. This frequently leads to further futile
attempts to control or destroy.
Western Tantra allows proper benevolent control while at
the same time allowing complete gratfication. Additionally,
the cortex is fl ooded wi th the j oy and power of the l ower
brain, again, in a benevolent and respectful fashion.
A signi ficant learning occurs i n the areas of l ove, devotion
and visualizati on, making l i fe rich and elegant.
The practice of Western Tantra i s the most sophi sticated
form of Loving, the most enduring and the most meanngful.
It doesn' t cut man off from himsel f, sacrificing one part for the
other.
Instead i t opens vast channel s of communi cati on. The
brains grow together, learni ng to trust each other. Through
trust, the brains provide gi fts of unimaginable power and joy,
something which most of us desire but have no i dea of how to
obtain except through exploitation.
Western Tantra is non-expl oi tive, yet ful l of power and
satisfaction.
The onl y drawback of Western Tantra i s that i t requires a
great deal of work. Fortunatel y, in this case the work is also
pl ay.
CHAPTER FUR
THE ORDER OF
THE WHITE LION
For I am divided for love' s sake, for the chance of union .
This is the creat ion of the world, that the pai n of division is
as nothing and the joy of dissol ution all.
- Liber AI (The Book of the Law)
GODDESS EXPERIENCE ONE
The essence of the story of the emergence of The Order of the
White Lion 1 was revealed to me i n 1 965 by an el derly woman
( from the South) who cl ai med to be an adept of an ancient
secret order which somehow linked wi th the Hermetic Order
of the Golden Dawn.
1
The Order of the Whi te Lion has nothing to do wi th any rock group
which uses the name to represent i tself or its music. In fact the Heads
of te Order, i f they existed, woul d be horrified at this possibility as
the Order doesn' t concern itself wi th the fantasi es of Instant Titty.
(The Instant Ti tty represents a 60s fant asy, fi rst crea ted by Dr.
Benj amin Spock. I t demands i nstant grati fi cati on as wel l as no
competition, no frust ration and no struggle for life. I t evolved into
notions of mystical equality where all indi vi dual differences would
be summed and a gol den mean achi eved. This concept i s best
represented by earl y communism, and i s cl andestinely embraced in
the Christian West. However, i t is i mportant to remember that while
Instant Titty was a counter proposal to male authoritari anism, it is
still a symbol of the Patriarchy. ) Te products of Instat Ti tty can be
seen in groups like the Yuppies. They are ele
g
ant consumers wai tig
to be fed, just because they are HERE.
43
44
Christopher S. Hyatt, Ph. D.
I worked wi th her for approximately nine months at which
ti me I lost contact wi th her. Her personal hand-made Tarot
deck had a White Lion on the Strength card which made a
very strong impression on me. She told me that the symbol of
the Whi te Lion had major signi ficance for me as well as for the
future of mankind.
GODDESS EXPERIENCE TWO
"Tao produced Uni ty, Uni ty produced Dual i ty,
Duality produced Trini ty, and Tri ni ty
produced all existing things.
ff
"The Ain Soph produced Kether,
fom Kether sprang Wisdom and Understanding
and from them all other things appeared.
rf
One Year Later: It was l ate and I had l aid down to rest. My
mind wandered over the matters of the day; my classes at the
Universi ty, my future goals, and my frustrated sex l i fe.
I turned or my back and stared at the cei l ing. I put out the
joint I was smoking and turned on to my belly. I slowly began
rubbing my penis against the soft sheets.
My mind began to struggle as sleep fought for control . All
of a sudden I fel t a strange sensation near the bottom of my
spine. I was prepari ng to stretch or get up as it was slightly
annoyi ng, when I was overwhel med by a creeping, intense
sensation moving up my spi nal area. As i t reached the nape of
my neck there was a momentary blockage, and then finally an
expl osi on of whi te l i ght i nsi de n1y head. Al most si mul tane
ousl y I saw a t hree di mensi onal i mage of Chri st on a gi gantic
cross. He was in grey darkness, as i f douds of rain surrounded
Hi m. There was a Nun dressed i n her habi t on Hi s right si de
on her knees ( who was removi n
g
a watch from His ri ght arm.
He di d not st ru
gg
l e or resi st her, but si mpl y observed what
she was doi ng. He had an empathic, ki ndly l ook in His eyes. It
seemed as i f He was sayi ng Good-Bye.
Secrets of Western Tantra
45
When the vision ended I experienced the greatest cal m and
peace I had known. I tried to understand what happenedg but
couldn' t stay awake. I fel l i nto a deep sl eep.
Not only was thi s Kundal i ni type experience a surpri se, but
the vi sion was even more shocki ng, si nce I was rai sed as a
Jew, and had adopted a Taoi st-Buddhi st ori entati on as an
adul t . On awakeni ng I thought about the vi sion for a few
moments and began my dai l y obligations.
I was haunted by thi s vi si on from ti me to time over the
years unti l I real ized that one i mportant part of i ts meaning
was that "Time Was Up. "
What "time" was the vi sion communicating? First the ti me
was up for Christ as a western God-head and a carrier of the
image of Self. The noti on of the sufferi ng mal e God was
comng to an end. The i dea that the human race was designed
to function as a slave race for God and His Son was ending.
What was emergi ng was the Goddess, someone who had
served the Male God, but now was accepting the mantle of
power symboli zed by Ti me and the Watch i tsel f. The watch is
frequently used as a symbol of adul thood for males who are
about to be bar mi tzvah ' d or marri ed. Second, the noti on of
Time i tsel f is a powerful invention of the human mind, having
great effect on how a race or cul ture perceives i tself. There are
notions of ci rcul ar ti me, l i near ti me, peri odi c time, etc. The
Chri sti an noti on of ti me is i tsel f epoch based, wi th cl ear
divisi ons of stages and events l eadi ng to Chri st' s return and
mastery of the worl d. In my vi sion Chri st lost His watch, His
way of knowi ng what ti me it was. Instead the Nun, His
servant, took the watch. She now was the Ti me Keeper, and
since she di d not put the watch on in my visi on but held i t,
thi s i ndi cates to me that the noti on of Ti me i tsel f woul d
change wi th the Watch Guard of the Universe.
As many of us are aware, a Changing of The Guard -The
Ruling God( dess) -has been taking pl ace for some time and
is accelerati ng. The notion of a Mal e Master and Femal e Slave
is also changing wi th equal rapi di t.
The reader wi l l understand this section better after reading
Norman 0. Brown s Cl os i ng Ti me or l ooki ng at some of
Sal vador Dal i ' s pai nti ngs of mel ti ng clocks-
46 Christopher S. Hyatt, Ph. D.
THE UNREDEEMED VIRGIN
The notion of the unredeemed Vi rgin giving birth to the Son
of the Father in order for mankind to be redeemed has certain
resonance with Male dominance. Why is the Son redeemed
and the Virgin left unredeemed? Part of the answer lies i n
Western man' s rej ection of his Unconscious and hi s emotional
animal nature. The reader must be reminded that the Son and
the Daughter are co-equals.
Western psychol ogy and religion, while ackowledging the
Unconsci ous and the Virgin, pl ace her second to the Son
( "every father wants a son"), The Virgi n is body and emotion
and the Son is Consci ousness, and Reason ( the Idol of the
Middle Cl ass) .
Accordi ng to Kabbal i sti c theory, when the Son and the
Daughter Marry, they alchemical l y are transformed into the
Mother ( Bi nah- Underst andi ng) and Father ( Chokmah
Wi sdom) . When thi s Union i s finalized the pair are no longer
separa te and a re absorbed back i nto Ket her, the
Undi fferentiated Monad, or Sahasrara, the lotus of a thousand
petal s. However, Kether is a word which refers to something
which can not be known by reason, and is onl y found by
experience. It is the fi rst Poi nt. Somethi n
g
beyond this point is
cal l ed Ai n, Ain Soph, Ai n Soph Aur, or si mpl y Nui t. These
terms are used to i mply something beyond Kether, something
l i ke Infi ni te Space. This sense of i nfinity is frequently referred
to wi th such Images as the sleepi ng, breathi n
g
Brahman, the
dark bl ue Nui t, or the Tao.
Thus, whi l
e my vi si on i mp
l
i ed the changing of the Guard
from the Mal e Chri st to the Femal e Nun, I bel i eve that more
was i mpl i ed. The " l owl y servant " i s not adeuate on her own
to carry the Watch, the Ti me of Man and Goddesses.
Wha t i s requi red is a ne\v n1 ar r i age - not, however,
between a Chri st l
y i n1age of bl ood and n1i sery_ the Son of an
angry and j eal ous God, but between somet hi ng more noble,
somet hi ng whi ch refl ects the hi gher and more refined quality
of man, when bot h Reason and the Unconci ous are at las
t
uni ted
,
and merged wi th the Higher Self as Co- Partners . I t
seems tha t onl y Co- Part 1 1 ers each serv
i
ng and expressing the
Secrets of Western Tantra
47
Will of the Sel f in thei r own way can heal and forgive Christ
and His Consort for their "Sins. " More on this in a moment.
As te reader gets i nto the meat of this book she wi l l find
that the sexual i ty cal l ed for is that of the Tri pl i cate: Son
Daughter-God, Mother-Father-Goddess. It i s the sexual i ty of
tanscendence with neither loss of the "l ower" nor negation of
the "higher. " It is sexual i ty based on co-equal s. It is sexual i ty
founded on bliss, consciousness and intenton.
CHRI ST & THE LITTLE GIRL
Another insight into my vi sion i s to suggest that i t i s incom
plete. Christ appeared enormous on His Cross. The Nun was
on her knees and normal in size. The di spari ty i s obvious,
however, i t suggests that when one i s l arger than l i fe more i s
expected. Have Christ and His Father fal len down on the job?
Have they shown thei r "human-ness" by their fai l ure to care
for Man? Has God Hi msel f crushed Hi s own Watch? The
associ ation I get from thi s is that Chri st must not pul l the
Female up to His Stature, nor must the Femal e pul l Him down
to Hers. What must be done is that Chri st must get off his
Cross and She must go toward Hi s Cross. Only by thi s mutual
meetig can the New Aeon be brought i n. (Dr. Spiegelman has
written an i nteresting story on this topic, i n Catholicism and
Jungian Psycholog, Falcon Press, 1988) .
Typically in our cul ture the woman' s movement has tried
to pul l man "down" in the process of pul l i ng woman up; and
the males who are pro-Goddess have attempted to force the
female "up" to male stature. Both attitudes are in error. The
best hel p a male can gi ve the budding Goddess is to move
toward her wi th an open hand, and the best move for the
Goddess is to get up off her own knees and move toward him.
Someti mes a push in ei ther di rection i s necessary but that
shoul d be enough. If help i s too l op-si ded for too long, the
goal of Co-E
q
ual s wi th the GOD( DESS) as the third is not
accompl ishede The implication here is that all projections are
withdrawn consci ousl y and mutual work begins with the
vision set on a shared ideal . Thus the Father i s freed to heal
Himsel f and His Daughter is freed from the proj ection that
only Hi s approval wi l l val i date Her . He no l onger has to
48
Chris t opher S. Hyat t , Ph. D.
throw tantrums because He failed Hi s own
p
roject i on, and
She no longer has to cry, as She knows that His rage si mpl y
conveys the pain of His own i mpotency.
This i dea is si mi l ar to the pri nci pl e of the Hexagram -an
ancient Hindu symbol of Tantra, which reverses the meaning
of the to tri angles making up the Hebrew Hexagram some
times call ed the Star of Davi d. The "l ower" Tri angle of the
Hexagram the female principle, reaches up, and the "hi gher"
Triangle, the male pri nci pl e reaches down. Thei r mutual
desire is Union, and each must be wi ll ing to leave something
behind for the sake of that Union. Each must give up an aspect
of personal power, authori ty and helplessness for the Divine
Marriage to take place. The fact that in this interpretation God
is Reaching "Down" and His Bri de is Reachi ng "Up" sti l l
contai ns certai n aspects of Mal e dominance. However, the
God of this Aeon, particul arl y in the West is Male; thus He has
been in the superior posi tion. He is now aware that this posi
ti on has to be vol untari l y surrendered, and is making His
move. The Femal e on the other hand is surrendering Her
"l ower" positon as wel l -both for the sake of Union.
Aspects of this model are si mi l ar to the psycho-spi ritual
helping relationship and the parent-chi l d relationshi p.
The therapi st at the ri ght ti me must leave hi s chair will
ingly, wi thout being dethroned by the pati ent. The patient
must leave her chair wi l l ingly wi thout being pul led out by the
therapist. Without this wi l l ingness and effort on both parts the
results are incomplete, much l i ke my vi sion.
THE THIRD GODDESS EXPERIENCE
The Gods Themselves Are Merely Constructs
Out OfHer Maternal Substance.
-Attri buted to the God Vi shnu, one of the
fi rst Son' s Of Man who final l y adopted
Mother Kali as Hi s object of worship
Late in 1970 I met and began to work wi th the Western Mage,
Dr. Franci s Israel Regardi e. Duri ng our work together, he
Secrets of Westent Tant ra
49
taught me certai n "exerci ses " whi ch he modi fied from the
work of Dr. Wil hel m Reich.
Reich and Regardi e had communi cated a number of ti mes
regarding "patients. " Al though Reich had no use for magi ck,
mysti ci sm or rel i gi on, Dr. Regardi e found i t puzzl i ng that
certai n aspects of Dr. Reich' s therapy were si mi l ar to esoteri c
Yoga practices and i n a strange sort of way broke the body
down i nto segments si mi l ar to the Chakras of the Hi ndus. The
purpose of Reich' s therapy was to hel p the pati ent reach
"orgastic potency" a sort of whol e mi nd/body orgasm. Reich
di fferenti ated thi s from ej acul atory potency, or the si mpl e
abil ity to have orgasm. He bel i eved that orgastic potency was
the norm and civi l i zation bred "i t " out of man. He embraced
Freud' s ori ginal defi ni ti on of "actual neurosi s" as energy
blockage due to sexual frustration. For Reich, however, sexual
frustration was the inabi l i ty to be orgastical l y potent . Thus i n
his therapy, a combi nati on of verbal character anal ysis and
body "work" was designed to hel p the "neurotic" reach orgas
tic potency and become truly "normal . "
Reich al so bel i eved i n a uni versal energy he cal l ed
"Orgone" . He attempted t o demonstrate i ts existence scienti fi
cal l y, but i n my opi ni on fail ed at thi s . He expl ai ned the
worl d' s refusal to accept hi s theory as resul ti ng from post
Christi an humani ty' s pathological defense ( armoring) against
the FEAR which orgastic potency evoked.
Reich had great contempt for mystici sm, rel igi on, etc. , and
fel t that they only exi sted because man coul d not reach ful l
orgasm.
He also had certain notions of a bonding with the Universe,
although this was di scussed and often disguised through the
noti on of Orgone This i dea, i n one way, became his substi tute
for the Mystical experience, and possibl y for Kundal ini .
Many Hi ndus bel i eve Kundal i ni i s l i nked wi th a form of
Uni versal energy, and wi th the sexual response. The tech
ni ques Reich empl oyed and hi s method for di scussing and
treating patients held certain similari ties to Regardie' s and to
my Chakra therapy. Al l of thi s is not to say that Rei ch
borrowed from the Eastern Yogis and Hindui sm; however, Dr.
Regardie was fascinated by the si mi l ari ties. Regardi e fel t that
50
Christopher S. Hyatt, Ph. D.
i f an integration beteen certain methods and ideas suggested
by Reich and Kundalini Yoga could be made, a new Tantra, a
new Goddess "religion" would begin to emerge in the Westv
In fact, Regardie was so fascinated by thi s i dea that at one
time he traveled to the East Coast to work on a particular
probl em with a Kundal i ni Master. However, as fate would
have i t, when Regardie arrived he learned that the Master had
just died in the crash of a private pl ane.
It was not until I met Regardie that he again began to enter
tain this idea consciously. He fel t that Reich was on the right
track, but that he was sti l l possessed by the patriarchal system
and its ideations.
Regardie modi fied many of Reich' s methods to the point
that some of them were completely new i nventions of his
own. We worked on these methods and others and over the
years combined them wi th certain magickal practices as well
as Kundalini techniques.
The reader may ask, what are the Goddess qual i ties to this
story? My answer is that both Dr. Reich and Regardie worked
with the body and with pri mordi al energies.
In Kabbalah the body, Mal kuth, is the Unredeemed Virgi n
Bri de of the Son, the rejected part of the Tripl ici ty.
Both Rei ch and Regardie, whi l e suffering from thei r own
bl i ndspots, were servi ng the New Aeon by focusing thei r
attenti on on the rej ected parts of humanki nd -the body, the
ani mal , the emotions and sexual i ty.
THE STORY OF THE WHITE LION
The Uni verse I s Eternal Love Pl ay
I t has been prophesi zed t hat the Order of the Whi te Lion
( OWL) wi l l emerge sorneti n1e pri or to 2005. However, i t wi l l
establ i sh i t s roots son1eti n1e i n the l ate 1 980' s and early 90's as
an offshoot of the t1ri gi nal Order of the Kni ghts Templ ar. The
acronyn1 OWL i s no si n1pl e coi nci dence: i t relates to Horus,
the Hawk Headed God of the crnergi ng Aeon. It also relates to
the Goddess si nce the O\vl was the emblem of Athena and was
associ a ted \V i t h Li l i t h, Ana t h and the EyeGoddess of
anci ent Meso
p
ota rni a.
Secrets of Western Tantra
51
As many know, the Knights Templ ar were i nvol ved wi th
the Saracen fraterni ty of the Hashi sh-Takers . One of the
original purposes of the Knights (before the Church wrenched
them away from the service of the ' Lady' and coerced them to
fight for the Church) was to ai d and uphol d the femi ni ne
Goddess, whi ch incl uded the practice of a secret form of
Tantra. Thi s spi ri tual quest was degraded by the Church' s
attempt t o remove the power of the Goddess by maki ng her
the mother of God, relegating her to a secondary posi tion. The
idea of reducing the femal e to i nsi gni fi cance can be seen i n
this quote by a silversmth i n Acts 19: 26-27: . . . this man Paul
has persuaded and converted a great number of people wi th
his argument that gods made by hand are not gods at al l . This
threatens not only to discredi t our tade, but also to reduce the
sanctuary of the great goddess Di ana to uni mportance. I t
could end up by taki ng away al l t he prestige of a goddess
venerated all over Asia, yes, and everywhere i n the civi l i zed
world. "
The romantic tales of Lancel ot, Parsi fal , Gal ahad, etc. also
enhanced the i mage of the helpl ess female whi ch hel d great
appeal for men and does so even today, parti cul arl y i n the
South. The greatest danger to a buddi ng Goddess is al ways a
gentleman.
l
1 Te idea of slaying the Dragon to rescue the distressed maiden has
great psychological import . (The dragon/ serpent i s an al l egory for
the Kundal i ni Force. However, the not i on of sl ayi ng versus
integrating i s purely Christian-Judea) . A important meaning here is
that males can only enter the mysteries of the Goddess, once they
have faced, conquered and i n tegra ted the power of their own beast.
This i s why the Kni ghts were pre-occupi ed wi t h l oyal ty and
betrayal . Thei r image, which was often portrayed as ki nd and holy,
was frequentl y tarnished by deception, l ust and greed. In other
words, they required the image of the helpless female as a device to
rescue themselves from their own feminine attributes.
( KING KONG represents an interesting degeneration of the myth.
The hero [ Bruce Cabot] cannot slay the Monster [Kong] personally,
ad airplanes - images of our technological-mi l i tary civi lization
do the j ob for him. Modern man does not see himself as Hero, but
sees his weapons and tools as Gods. One of te purposes of OWL i s
to reverse this process) .
52
Christopher S. Hyatt, Ph. D.
The Christian Church was instrumental in projecting
all
negatve qualities on the female. I Augustine and other C
hur
c
Fathers believed that onl y a Male born from the Father could
defeat death and redeem the beast i n man. The female became
the scapegoat for the male' s i nabi l i ty to integrate and cope
wi th hi s own darkness, hi s own beast withi n. The world
which Jesus was l ater to j udge was seen as the bestial body of
the female which the early Church openl y l oathed.
In the Christian world, darkness takes away from the image
of God, rather than "adding" to i t and, as such, i ts existence
must be accounted for by division and i sol ation.
The Lion was often a symbol associ ated with images of the
Great Goddess, such as Astarte, Cybele, Ishtar and Hathor, all
of whom rode or drove lions and often appeared i n the form
of a l ioness or lion-headed female. Her many names have been
associated wi th both Power and the practice of Tantra. (Look
at the Strength Card in the Tarot. Why does it appear that a
female is controlling the Jaws of the Lion?)
The Goddesses of the Li on were l aw gi vers, creators of
cities, the mothers of both the Gods and men, the fierce
destroyers of obsolete civi l i zati ons and the human race. It has
been noted that in a conversati on wi th Ra, She replied to his
request to stop slaying mankind by saying, "When I slay men
my heart rej oices . " . However, through Her grace man was
al so al l owed to learn about the nature of the Gods.
2
The West borrowed her power and force and of course
attributed i t to such i mages as Ki ng Ri chard the Lion Hearted,
Ki ng Art hur and many others.
---- - ------ -- ----- ---- - - - - - --- -
1 I mage maki ng is al ways i nteres t ing, as i t requi res rej ect ig ce
r
tai
qual i t i es, whi l e emphasi zing ot hers . Mal es have the awful tendency
of proj edi ng al l t rai t s and t endenci es which are regarded as inferior
or 11l' ga t i v e ont o fl mal es as a resul t of the sex- di f ferent i ated
soci al i zat i on process l' ngendered by the Pat ri archal system.
2The i 1nage of the Goddess as bot h the nurt uring Mother and
t
h
e
dest royer and devourer of her own chi l dren i s dist urbi ng to t
h
e
Chri st i an " Mid, " but l ong recogni zed as an essenti al Wisdom i the
Eas t . I t represent s the acknowl edgtnent of the opposi tes on the Tree
of Li t e, and begins to i mpl y the Mi ddl e Pi llar of Mi l dness.
Secrets of Western Tant ra
53
The symbol of Whi te as used here must not be associated
with ideas of Christian puri ty and virgini ty. Whi te ori gi nal l y
had nothing to do wi th such infanti le and hysterical fantasies.
The best I can make of the idea of Whi te is that i t represents an
idea which i s di fficul t to convey by words and concepts.
Whi te light i s undi fferenti ated. It i s the ori gin, as the Tree of
Li fe i ntimates, of the compl etel y unknowabl e qual i ties of
Nui t - " Infi ni te Space and the I nfi ni te St ars thereof " -
mani fested in Kether, the hi ghest l i ght on the Tree, the fi rst
point of reference with which man can even begin to cope.
The devel opment of OWL as a l i vi ng Order wi l l emerge
after the major thrust of the feminist movement " fai led. " The
original Women' s Liberation movement was supposed to be
the basis of the re-emergence of the feminine as a powerful
force in the universe; however i t was deepl y contamnated by
the puritanical and cantankerous i nfl uence of the Male Gods,
no doubt a contributing factor in i ts fai l ure.
First, the psychology of the patriarchal i denti fication of the
feminine has to be al tered. This means that the feminine can
not find i ts true roots by imitating western patri archal con
sciousness . As many wi l l note, what woman wanted she
di dn' t get. The stone tabl ets of Moses cracked j ust enough to
enci rcl e her in the charms and trappi ngs of the paternal
system.
The purpose of the Order of the Whi te Lion wi l l be to help
usher i n the New Aeon by establishing a group of leaders and
supporters who wi l l help the Goddess emerge in totally unex
pected ways. ( In fact do not be surprised or shocked i f women
lose " rights" before they gai n the power to define their rights. )
The Order wi l l establ i sh fel l owshi ps of ol der mal es and
females (brothers and sisters) which wi l l be concerned wi th
practi ci ng the anci ent ar ts . More i mportantl y i t wi l l be
i nvolved in trai ni ng younger femal es as Scienti sts, Inventors,
and Arti sts, who through thei r creative geni us wi l l hel p
replace the arthritic patri archy as painlessly as nature wi l l
allow.
These new women wi l l come from al l cl asses. Each wi l l
have exceptional intel l igence. The purpose of the Order wi l l
54
Christopher S. Hyatt, Ph. D.
be to save as many of them and their chi l dren as possible fom
being absorbed into the reproduction bias, wild man-hatng,
or the patriarchal prison of glitter.
Those that are the most able will be trained in ancient and
modern thinking, science, and art. They wi l l be taught to
respect and revere their own sexual i ty in a new and most
revealing way.
Training wil l be vigorous and only the best sui ted for the
task will complete the entire course.
The above myth of such an Order is an ancient one;
however, i t is only now in the l atter part of the 20th century,
that women have enough apparent freedom to undertake such
a di fficul t and profound j ourey. 1
1 As the reader will observe, the OWL is not a Christia Order, nor
was the Golden Dawn. One attribute among many others of the
Golden Dawn which gives the whole show away is the equality
between male and female adepts. The practice of Tantra was never
directly mentioned i classic Golden Dawn texts although tere are
numerous sex-negative references. Thi s i s due to the fact that the
original teachings fell into the hands of the Christians as well into
other hands who disguised its real meani ng to protect it from the
j ealous and dagerous Church. The new Golden Dawn which is now
emergi ng no l onger has to di sguise i t s real purposes or its
associati on wi th the Kni ghts Templ ar, the I l l uminati and other
Tantric groups.
To thi s day I am amazed by how many people believe that te
Golden Dawn is a Christian Order, and tat Dr. Regardie supported
the Chri st i an value system. I am even more amazed that indi viduals
thik that I support the idea of Chri sti ani ty in any form. I sti l l have a
few di sci pl es who are del udi ng themselves by i nterpreting what I
say as beig a form of Chri stian n1ysticisn1.
Te reverse of thi s i s also false, and equally a1nusing. Many people
bel i eve that the Golden Dawn is an offshoot of Sataism and that Dr.
Regardi e and I are Satani sts.
The Gol den Dawn i s a devel o
p
ment of t he Rosicrucian Order
( myst i cs who cal l ed t hemsel ves Kni ghts of t he Rosy Cross) who
borrowed the symbol s and col ors of earl ier pagan groups, mystical
J ews, t he Egypt i ans and the Hi ndus. Tese were later trasformed
i nt o Chr i st i an symbol s. Remember t he Rosi cruci an s
y
mbol was a
Whi te Rose wi th a Red Cross. During the Crusades the Christians
adopt ed t he symbol and sai d t hat i t was represent ative of
Secrets of Western Tantra
55
Of course much UNDOING wi l l be necessary to prepare
the new Goddess, and much of i t wi l l be done by mi ddl e age
and older males, and by those femal es who have had more
experience with the patri archal decei ts, l i es and paraphernali a.
Some of these males may at present be consi dered " fai l ures"
themselves, but i n the new Aeon they wi l l uti l i ze what they
learned about the true nature of the system.
JAMES BOND & THE ELITI ST FEMALE
We find the eli ti st female myth exploited in numerous James
Bond stories, where superior women are both adversaries and
helpers of Bond. As usual, they submit to his superior male
powers and tus fal l from their throne. In other words, it was
the femal e' s devotional qual i ty which was expl oi ted and
which caused her to fal l and become the slave of man. This is
i ntentional si nce loving l oyal ty i s the qual i ty that the patri
archy most fears about women. Why mght thi s be? One of the
worst threats to any patri archal system occurs when compe
tency and power are j oined wi th commi tment and loyal ty.
With these virtues" al one empi res have toppled.
Ian Fleming was no fool however, since he di d have the
vision which brought to mass consciousness the strength and
power of the female l i fe force.
BEYOND MATRIARCHY
The Order of the White Lion wi l l have more i n mnd than to
simply return to a Matriarchal vi ew of the Universe. Its goal is
the transcendence of the sex di fferences as we know them. The
secret meaning behind thi s is now being reveal ed in subtle
and vari ous ways and may be enhanced by the practi ces
presented i n the Tantric section of this book.
" innocence and bl ood" when in fact i t was the emblem of the
"Assassis" ( a mispronunci ation of the Saracenic brotherhood of
hashishim, the "hashish-takers" ) , the forerunner of the Kight s
Tem
p
l ar. The Rose re
p
resented the female aatomy and the Cross,
te male.
56
Christopher S. Hyatt, Ph. D.
To my knowl edge, t he Order has not made an overt
appearance. Nor do I know of any organi zati ons wi th the
financial base and Wil l to bring such an Order i nto existence.
However, I have met many males in recent years who have
indirectly and unconsciously supported OWL, al though their
support has been somewhat masochi stic and i gnoble and
frequently fil led with saccharin male hysteria (Christian Ideals
and sex-deni al mixing wi th Pagan Lust) and empty cliches.
Here agai n, most of these mal es, whi l e tryi ng to help the
Goddess re-emerge, are terri fied of the depths of her Psyche
and spend a good deal of ti me suppressing i ts manifestations.
Some of these types have sought me out. However, once I
treat them to the dark side of thei r own i mage they promptly
cast me i n the role of devi l and conti nue on in thei r hysterical
ways. From ti me to ti me a few try to hol d on but generally
their fear prevents them from doing any real work.
In addi tion to working wi th the Femi ni ne Force, the Order
is to work wi th rej ected chi l dren i n a way never before
attempted on thi s planet. Rather than helping them live boring
and hum-drum lives they wi l l be taught to l i ve superior l ives.
Agai n, to my knowledge, thi s has not yet been achi eved or
even advertised.
Once the Order has pl anted i ts seed i t wi l l disappear, as i t
wi l l be of no further use. This wi l l happen someti me beteen
2090 and 21 50.
Thi s enti re scenari o i s based on the assumpti on that the
Western World wi l l experience numerous, great upheavals.
Whi l e I do not suffer from gcographommz ia, I have i t on good
repor t tha t the OWL wi l l fi rst mani fest i tsel f i n the English
speaki ng worl d.
(The OWL, i nci dental l y, is the tradi ti onal symbol of Athene,
Goddess of strate
g
y and tact i cs. )
Anot her bi zarre teachi n
g
of the Order i s that WE ARE ALL
ALIENS.
Al l of hi stor
y
as refl ected i n our ethi cal phi losophies,
re
l
i gi ons and secret orders are bastardi zed accounts contain
ing one message - Transcendence.
Secrets of Western Tantra
57
What transcendence means i s nothi ng more than focusing
on our alien qual i ties, whi l e de-focusi ng on our earthly qual i
ties. Unfortunately, the way that this has been taught has been
both fool ish and destructi ve. The Gnosti cs and Mani cheans,
for instance, rejected Earth but forgot our ALIEN heri tage.
They gradual l y rej ected the whol e Universe . . . and the Chris
tians copied them.
The secret of Transcendence i s not negation nor i s i t affi r
mation. It is simply an act of POWER Concent rat ion without
placing a moral val ue on what is transcended.
Restated simply, i t does not matter whether you trancend
eating habi ts, sexual habi ts, drug habi ts, cl othes habi ts, or the
way you open a door. What matters i s that you t ranscend
pause before reacting mechani cal ly -and by repeti tive acts of
transcendence, consci ousness becomes transformed. You can
see why i ndul gence as a hedoni c noti on, and abstinence as a
Chri sti an notion, and compul si on as a Psychol ogical noti on,
have no pl ace i n Transcendence, except as Technique.
Addi ti onal ly, transcendence cannot be reduced to secret
messages from the Psyche, secret orders, drug rel ated experi
ences etc. It demands WORK.
Everythi ng else i s si mpl y i nformation, the l owest form of
knowledge. Wi thout transcendence permeati ng the Ego and
the Psyche, very l i ttle wi l l be accompl i shed.
In other words, i t i s time to stop tal king about Gods, mes
sages, channel s, etc. and time to act l i ke the Gods /Goddesses
we are. It is time to stop wai ting and wonderi ng and i t i s time
to start acting and doing.
Inci dental l y the proof that we are al iens i s very si mpl e.
There i s nothi ng l i ke us upon the pl anet earth -nothi ng at
al l .
We are the definers of what we can be. Thi s i s the difference
beteen Joe Smi th and Rover, hi s dog. Rover cannot chnge
itself at will i nto somethi ng di fferent . Joe can. We Aliens can
even transcend the habi t of death and stupi di ty i f we put our
efforts into it.
Only transcendence -DELAY combined with WILL -can
lead to more transcendence. We can get out of our mess by
58
Christopher S. Hyatt, Ph. D.
doing something di fferent. The first act i s to realize that we
are, in fact, Aliens.
The next step is to practice being Alien all day long.
This i s accomplished by using your imaginati on, dis-identi
fying wi th your conficts and by doing. Don' t Re-Act mechan
ically like an animal . Act creatively, like an alien.
What i f the Order as revealed to me i s only ficton and the
whim of an ol d woman' s mind, supported by myself and
others for our own need to manifest our True Will?
There is no way to answer the question of legitmacy. The
Catholic Church had a nightmare and made i t come tue. So,
doe.s that prove the legitimacy of the Catholic nightare? I do
not think so. What i t does prove i s that val i dit cannot be
proven by simple existence over time. Hitler' s nightare came
true also.
What we do know i s that if the potenti al is there and i f
enough power and force i s pl aced behind that potenti al then
al most anythi ng can come true. Thi s method has l i ttle or
nothing to do wi th our pri mi tive notions of moral i t, belief or
faith. What i t does prove i s that power works. The futre exists
first in Fantasy, then in Wil l_ and finally, i n Real i ty.
The Tantric methods and techni ques which follow were not
given to me by the old l ady referred to above. It was worked
out from my own vi si ons and the work I di d wi th many
indivi dual s. Particul arly important i s the time I spent with my
teacher, Dr. Francis Israel Regardi e to whom I dedicate this
work.
CHAPTER FIVE
DEVOTIONAL SEXUALITY
I T TAKES THREE TO MAKE ONE
The practice of Tant ra, whether Eastern or Western, I S
associated wi th the GREAT GODDESS.
Western Tantra focuses on releasing Kundal i ni . It uses the
Tarot, the symbols of the Tree of Life, Bi oenergetic techniques
and the Chakras to help aspi rants obtai n the pure essence of
both Magick ( Power) and Mysticism ( Love) .
Note: Magi ck and Mysti ci sm ( or Power and Love) are
constructs which embrace a fal se dichotomy which has been
perpetrated by the Christian ethos. This phi l osophy teaches
that power ( activi ty and sel f-related pursui ts) are necessarily
evil, while love (passivi ty and other-rel ated i nterests) are neces
sarily good. This slavi sh phi l osophy, whose ai m is to turn al l
men into sheep, is identi fied wi th God as "Good Shepherd";
but i ts emphasis i s placed on the act of pleadi ng as the funda
mental form of worship and stands i n stark contrast to the
practces of Magic and Medi tation which are based on Action
and Will . Great Love is Great Power and Great Power is Great
Love. Any force taken to i ts ultimate transmutes i tsel f into the
All .
THE TREE OF LIFE SYMBOLS
The Tree of Life, a creation of the Kabbal i sts, i s one of many
useful models for gai ni ng i nsi ght and i ntui ti ve awareness of
how Tantra works. It was from my work wi th the Tree of Life
and Sexual Magick that this system evolved and so I have a
special place in my heart for this model . However, i f you find
this model difficult or cumbersome, feel free to use the Eastern
59
60
Christopher S. Hyatt, Ph. D.
model for medi tation and associ ation. Better yet, use both.
(The reader who i s unfamiliar with the Tree of Li fe is referred
to the appendix of this book. ) .
THE FORMULA
Kether i s the Point, or Crown.
Chokmah is the Father Principl e.
Connecting the two i s a strai ght line, whi ch bei ng one
dimensional cannot encompass space.
Adding Binah, the Great Productive Mother, a Triangle is
created whi ch metaphori cal l y encompasses space. This
"lower" triangle wi th the poi nt yearning for "heaven" is the
symbol of the female force which i s sai d to govern the earth,
while desi ri ng uni on wi th "hi gher" forces . The triangle
pointed downward is the male force yearning for union with
the femal e force. ( Note: In the Tantric hexagram th down
ward pointing triangle represents the female or Yon and the
upward pointing triangle, the mal e Li ngam) . When the trian
gles meet as they do in the so-cal l ed Star of Davi d, we have
Union of the to forces. The si x rayed star was fi rst a symbol
of anci ent Tantra before i t became a symbol of the Jewish
peopl e. Interestingly enough, the lower Triangle can be seen
as the Shekinah ( the female counterpart of Jehovah) , and the
upper Triangle can be seen as Jehovah. Eac are yearning for
Union which symbol ically takes pl ace on the Jewish Sabbath.
Another i mportant aspect of this symbol i s that when the
two tri angl es j oi n, a hexagram is formed that has a seventh
poi nt whi ch i s i n the center of both. Thi s is referred to as the
Heart of Uni on, where the mal e and femal e energies mix and
coalesce wi th the forces of the Goddess.
In Tantra, each act al wa
y
s incl udes the emanating force of
Kether, the Crown of the Tree of Li fe. Therefore in the practice
of Western Tantrag a God- form i s al ways incl uded, bringing
the part i ci pants to Three - the man, the woman and the
Dei ty. Thus in Tantra we can say that the rel ati onshi p is not
only gvvtrntd by the Goddess but al so i ncl udes Her.
Unl i ke ordi nary rel ati onshi ps, those whi ch i ncl ude the
God- Form possess a transcendent al qual i ty of Love and
Power . This is hi nted at by the tri angl e s
y
mbol found in
Secrets of Western Tantra
6 1
traditi ons a s opposite a s Cathol i ci sm and Masonry and as
di verse as Taoi sm and Egypti an Magi ck. I n the Tantri c
tradi tion the triangle represents the Kal i Yantra or Pri mordi al
Image - the Triangle of Li fe. Accordi ng to ori ental sages,
"The obj ect of the worship of the Yantra i s to attain uni ty wi th
the Mother of the Universe i n Her forms as Mi nd, Li fe and
Matter v . .
As we descend the Tree from Kether, the Monad, to
Chokmah, the Father, we find that Binah, the Great Mother
Principle is the Thi rd poi nt of emanati on. The new energy
brought into the rel ationship i s neither the Father nor the
Mother but Kether. This is the essential point of energy which
is ei ther forgotten or never emp
l
oyed in the ordinary act of
sexual intercourse.
The process of Tantric i ntercourse is symbolized by WHITE
LIGHT. Once agai n, I cannot adequatel y emphasize that the
precepts of Christi an moral i ty have nothing to do with the
phenomena of WHITE LIGHT. You woul d do better to think of
it as an Atom Bomb, or LSD, hitting your brain with a stck.
Although Kether i s the fi rst Sephiroth on the Kabbal istic
Tree of Li fe, for the sake of reference in the practice of Tantra
we include it as the third symbolic partici pant in the act. This
concept is i ntroduced and included here, since God-Forms are
typically left out of ordinary sexual practces.
As to the subj ect of "Occult Eugenics", a statement of i ts
importance is proper here. Essentially, this study and practice
concerns i tsel f with the creation proper of the Magickal Child.
Thi s i s rarel y practiced, of course, as is evi denced by the
paucity of real "Magi ci ans" as wel l as true geni us, great art,
intentional work, etc.
The practice of Western Tantra bri ngs the energy up from
Malkuth to Kether. As you develop your practice, you bring
Kether back down to Malkuth, finally "mi xing" both i n Tipha
reth. This form of Intercourse i s intentional and conscious.
Unl i ke i ts ordi nary counterpart, Tantric Intercourse creates a
di fferent type of energy which " feeds" the Universe.
Noting the Tree agai n, the Son of the Parents, Chokmah
and Binah, when fill ed with the power of Kether, i s Tiphareth.
62
Christopher S. Hyatt, Ph. D.
The daughter is Malkuth. Of course thi s is symbolic, simply a
model to convey a deeper truth. In addi tion to the forces
previously mentioned the powers of the other Sephira must be
generated to create the desired effects.
Tiphareth i s frequently associated wi th the Heart Chakra.
Malkuth is viewed as the Bride of Kether, manifested in the
world; her purity is the result of Chokmah and Binah combin
ing wi th Kether. Thus the well -known Kabbal i stic verse,
"Malkuth is in Kether, and Kether is in Malkuth, albeit di ffer
ent in kind. " (With reference to the Tarot then, we see that the
Path between Kether, [ the Crown] , and Tiphareth, [ the Heart
Chakra] is guarded by the High Priestess. )
The Hi gh Priestess guards the mysteries and i s both the
destroyer and creator of those who cross the Abyss.
The practice of Occul t Eugenics whether for the purpose of
creating a living physical ent i ty, or a spiri tual God-form, functions
by combining the energy of Kether and Mal kuth. In concrete
terms, we bring the force up, and we bri ng the force down,
mixing them at the point of Tiphareth, the center of the Tree of
Li fe, whose correl ate wi thin the physical body is the region of
the Heart.
As the practi tioner wi l l discover, the correct practice of
Western Tantra (Sexual Ecology) assures that the God-forms
we create wi l l act according to the power and essence used to
generate them. ( Later I wi l l describe the use of the Tarot
symbols to defi ne the force you wi sh to create. )
CHAPTER SI X
PREPARING FOR ORGASM
EXERCI SES
THE METHODS PRESENTED HERE WI LL CAUSE TREMENDOUS
CHNGES IN YouR SEXUAL AND SPI RITUAL LI FE, As WELL As
EvERY OTHER AsPECT OF YouR Exi STENCE. THEREFORE Do
NoT UNDERTAKE THESE ExERCI SES UNTI L You ARE ABso
LUTELY CERTAI N THAT You ARE BoTH READY AND WI LLI NG
To CHANGE. REMEMBER: BY ITs VERY NATURE, ALL GENUINE
SPIRITUAL CHANGE BRINGS UNPREDICTABLE RESULTS.
BE SuRE You HAVE BECOME ExPERT AT THE WARM-UP ExER
CISEs BEFORE You ATTEMPT THE MoRE CoMPLICATED ONES.
PLEASE READ THESE I NSTRUCTI ONS AT LEAST THREE TIMES,
SEPARATED BY AT LEAST ONE DAY. Do NoT PERFORM MoRE
THAN Two SESSIONS A WEEK.
As These Movements And Techniques Are Very Powerful
Please Make Haste Slowly.
The movements described i n this chapter are prel i minary to
any form of Tantric practice, al though the si mpl er forms of
pre-Tantric Intercourse may be practi ced at the same ti me.
(See Chapter Ei ght) .
Once these movements have produced thei r prescribed
effect, certai n bio-physi cal events wi l l begin to take pl ace;
events which will increase both the depth and breadth of the
orgasm, elevating it from its purely emotional and physical
base to a hi gher level. As such, these movements have been
specifically desi gned to ai d you in eliminating those negative
effects of cultrization which have i mpeded your evoluton.
63
64
Christopher S. Hyatt, Ph. D.
No one i s free from psycho/sexual /spiri tual contamina
tion, particularly if exposed to Western civilization during the
formatve years.
I do not care how " free" one seems or how promiscuous
one i s. Ordinary therapy will not help you, nor will education.
There are only a few ways and this method is one of them.
These essential exercises are presented in to forms, one are
called Method( s) and consi st of quick warm-up movements
and the second form are called Sections which are the essential
movements . One of the Warm-Up exercises shoul d be used
prior to each essenti al movement. Alternate Warm-Up meth
ods as you choose, but leave nothi ng out.
Prior to s tarti ng any of these exercises make s ure your bladder
and bowels are empty and that two hours have passed si nce your last
meal.
Note: The purpose of these exercises i s to remove chronic
muscle tensions. You wi l l experience explosi ons" of energy
and some clonisms ( tremors or shudders) if you do the exer
cises properly. Be prepared for thi s and do not be frightened
when it happens.
WARM-UP METHOD ONE
Step 1. Sit, lie down or stand up. Make Faces -Stretch all the
muscles i n the face. Open your mouth as wi de as you can,
move the jaw from si de to si de. At the same ti me open your
eyes as wi de as you can. Move your eyes up and down and
from si de to side. This wi l l begin to rel ease tensi on, thereby
removi ng obsessive thoughts which lie hi dden i n these areas.
Make many di fferent faces. Use a mi rror i f you wish. Do this
for 5 mi nutes.
Step 2. Hum and cha tter - Hum fron the depths of your
bel l y. Use Om or j ust Ur. Do this for 1 -2 mi nutes. Now stick
your tongue out and chatter DADA, MAMA, BABA. Stick out
your j aw as far as you can and conti nue hummi ng and chatter
i ng. Do thi s for 3 mi nutes.
Secrets of Western Tantra
65
S
tep 3. Pul l your shoul ders up as if you were tryi ng to reach
your ears . Hol d for several seconds feel i ng the strai n then
drop them as low as you can. Repeat thi s for 2 mi nutes.
S
tep 4. Wi th your mouth open take i n a deep breath i nfl ating
your chest and pul l i ng your stomach i n and up. Hol d for a
count of 5 and then j ust l et the chest fal l and the bel ly rel ax.
Repeat thi s 10 ti mes al l owi ng a count of 7 t o el apse before
your next inhal ati on.
Step 5. Turn your head from si de to si de as sl owl y and as far
as you can. Repeat for 1 minute.
S
tep 6. Lyi ng down on your back, hol d your legs about 4
inches off the ground and stretch arms and l egs outward.
Hold thi s as l ong as you can then l et them drop. Repeat 2
times.
S
tep 7. Wi th your mouth sl i ght l y open breathe rapi dl y,
sighing as you exhale. Continue for 2 minutes.
WARM-UP METHOD TWO
Lie down on your back. Take 1 0- 15 deep breaths starting deep
in your belly and working it upward. Try to become aware of
all the muscles you use in breathing. When you have complet
ed this, slowly get up. Stand wi th your feet sl i ghtly apart and
count to three. When you reach three let the top part of your
body coll apse forward and downward at your waist, l i ke a rag
dol l . Do not fal l , j ust let i t col l apse; do not force i t, let gravity
pul l i t down. Repeat this 1 0 ti mes. When you are fini shed take
a few deep breaths and feel the effect this exerci se had on you.
See i f you can sense your pel vic region. Now repeat the same
experi ment this time exhal ing rapi dl y through your mouth as
you fal l and breathi ng i n sl owl y as you rise. Repeat thi s 1 0
times.
WARM-UP METHOD THREE
Stand up wi th your feet sl i ghtl y apart and bend your knees
slightly (not too much) and then let the top part of your body
fop forward. Do not force it -j ust let i t drop.
66
Christopher S. Hyatt, Ph. D.
While i this position, use a five cout breath (though your
mouth) . Five in, hold five, five out, hold five. Repeat ts tee
times and slowly staighten yourself up. Repeat this 5 tmes.
Now, stand erect for a few moments wi th your eyes tghtly
shut . Become aware of any tensi on i n your face, neck or
shoulders. Mobi l ize these tensions by openi ng your mouth as
wide as you can and di storting your face. Now close your
mouth and continue on with the di storti ons. When you've
done this for at least 3 minutes, tilt your head back as far as
you can, and begin turning it very slowly from side to si de.
Some people might get nauseous at this point, so be prepared.
If you experience the urge to vomi t go right ahead, since the
gag refex is marvelous for reducing deep body tension.
SECTION ONE
The Essenti al Movements
Remove your clothes, or wear loose ftting clothing.
Li e down on a very soft surface in a cool room. If your
room is too warm turn up the ai r condi tioning slightly, or turn
on a fan. Coolness is very important.
Stretch thoroughly. Move your arms to your side and take a
deep breath. Hold your breath, while doing a slow, controlled
sit up. Let the breath go and fop. Repeat the breath, sit up and
fop two or three times. Stretch again.
Get into the "breathing positi on. " This means that you are
to li e on your back wi th your knees bent and your feet solidly
on the fl oor or bed about a foot from your rear end. Your
knees shoul d be about 1 8 inches apart. Your arms should be at
your si de.
Now begi n breathi ng through your mouth. Make sure your
mouth is
hel d l oosel y open, ( about 1 i nch) . Inhal e to a slow
count of three, then exhal e to a sl ow count of three.
We wi l l cal l thi s
f #
deep
breathing. " The inalation should be
ful l but NOT forced. Start i nhal ing from your lower bell
y
. The
bel l y shoul d begi n to expand fi rst, fol l owed by the chest. This
is essen f ial .
Secrets of Western Tantra
67
When the inhal ation reaches i ts hi ghest point, JUST LET
GO saying "AH", al l owi ng the chest and bel l y to col l apse
1
contract on their own.
Make no vol untary movements as you breathe. If you sense
tension leave it al one. Al l ow what happens to j ust happen.
Remember, al l ow a slow count of three whi l e inhal i ng and
begin exhaling by saying "AH". You should set a timer for 20
mnutes. Then j ust sense and feel your body for another 5
minutes. Verbal i ze on
l
y what you sense and feel . Make no
interpretations at this time.
Now you wi l l combine deep breathing wi th other move
ments. As you do the following exercises you may at times
notice that your breathing becomes erratic or even that you
unconsciously hold your breath. Do not a
l
low this to continue. It
is essental that you continue deep breathi ng throughout the
exercise unless specifical l y instructed otherwi se.
Agai n start deep breathi ng for at l east fi ve mi nutes.
Continue deep breathing, but now open your eyes as wide as
you can while inhaling and then exhale closing your eyes as
tight as you can. Utilize j ust the section of your head from the
eyes up. Do not move your j aw or change the posi tion of your
body. Do this for 5 mnutes.
After you have done this, continue deep breathi ng but this
time l i ft your head while inhaling and let i t fl op on the exha
l ation. (Be sure to have something soft to catch your head) .
Some people get nauseous during this phase, so have an
empty stomach or keep a pot handy. Set your timer for 3
minutes After you feel comfortabl e you may increase the
timer to 10 minutes.
When this phase i s completed become total l y aware of your
sensati ons and feel i ngs for fi ve mi nutes or so. Be sure to
verbalize what i s going on. Agai n, no interpretations .
Next, begi n deep breathi ng again; on the i nhal ati on push
your lower j aw out as far as you can. On the exhal ation, l et it
rel ax. Keep this up for 5 mi nutes. Al l ow any automatic gri
maces to develop. Become aware of any heat that devel ops.
68 Christopher S. Hyatt, Ph. D.
Relax for a moment or to. Begin deep breathing again. On
the inhal ation push your l ower jaw out as far as possible, but
this ti me growl like an animal on the exhaation. The growl
should be as ful l and deep as possible. Begin to become aware
of the origin of your growl . Do not do this exerci se for more
than one minute. When finished, relax for a moment or to.
If you are not already i n bed, please lie down now. Lie
supine (on your back) . I want you to put the two exercises
together along with a few other movements.
On the inhalation stick your j aw out as far as you can and at
the same time raise your arms slowly behind your head. At the
same time begin l i fting your head toward your chest and
growl, leaving your arms behind your head.
When you are al most fi ni shed growl i ng and your chi n
almost touches your chest, clench your fists and fling your
arms outward and sideways, hi tting the bed. Let go with a yell
as your arms hit the bed. Be sure to let your head fall back on
the bed.
Repeat this . procedure six times.
It is very important to rel ax now. Give yoursel f a break. I
would suggest at least ten minutes of j ust pl ai n sensing and
feeling.
You may now stop for thi s session or conti nue on wi th
Section Two. For beginners, I suggest that you STOP.
SECTION TWO
Begin by l ying down and sensi ng and feel i ng your body. Do
th
i
s for at l east five mi nutes. Ten mi nutes i s better.
Now begi n deep breathi ng as descri bed previousl y. Ten
mi nutes of breathi ng wi l l do.
Rai se your hands st rai ght up i n t he ai r over your chest
I nha l e, then stretch the l eft arm and rel ax the right arm as you
exhal e . Then i nhal eg stretch the r
i
ght arm and rel ax the left
arm as you exhale- Conti nue al ternati ng arms. Reach for the
sky as you say " AH" wi th every attempt . REACH up as hi gh
as you can, as i f your
g
reatest desi re was j ust out of reach. To
Secrets of Western Tantra
69
hel p you get the feel i ng of thi s movement you mi ght say the
name of a person who you woul d l i ke to make contact wi t h.
Sometimes 1/ Maamee" or Dadee" can create the desi red feel
i
ng, or j ust yel l Give Me! " Learning how to YEARN i s very
i
mportant l ater to both Tantra work and Devoti onal prayer .
(Se my article on Active Prayer i n Heal i 1 1g Energ, Prayer and
Relaxation by Israel Regardi e, New Falcon Publicati ons, 1 989. )
Continue wi th thi s exercise unti l your arms begi n to get
tired. Now, j ust let go. Rel ax. (Yes: this is activati ng the quest
for Instant Ti tty and much more. You have to experience i t
consciously to transcend i t. )
I can' t over-emphasize the importance of yearning, both i n
releasing repressions and to hel p you learn devotional sexuality.
Next, repeat the above movement except this time reach up
with both arms at the same time on the exhal ation and rel ax
both on the inhalati on repeati ng ei ther the name of a si gnifi
cant other or a Di vi ne name ( See The Complete Golden Dawn
System of Magic, 1984, Falcon Press, for Divi ne names, or use
lAO ( pronounced ee - aah - oh) wi l l serve wel l for most
students. )
Repeat thi s movement until your arms become very tired.
Be sure to reach as hi gh as you can.
Now treat yourself to some fun food such as ice cream, cake
or popcorn. I f you choose ice cream be consci ous of the
Mel ting Sensation.
SECTION THREE
I must agai n warn the reader at thi s poi nt that these move
ments are desi gned to open up areas of consciousness fi l led
wi th psycho-spi ri tual energi es. Proceed slowly. Do not l ust
after resul ts.
Thi s i s a good ti me to di scuss j ournal s. If you are serious
about your personal work a speci al j ournal shoul d be on hand
to record the resul ts of your work. This might i nclude feel ings,
thoughts, dreams, di vi nations etc. whi ch have occurred after
you have begun your practices. Thi s record wi l l be essential i f
you desire t o go further i n your Tantri c practi ces.
70 Christopher S. Hyatt, Ph. D.
Lie down and begin deep breathing for 20 mnutes.
Begin by opening and closing the eyes as described in
section one for another five minutes.
Relax, sense and feel your body for ten mnutes.
Now I want you to breath backwards . This means on the
inhalation pull your belly i n and pul l your chest up making
the sound of a wheeze. (This should sound simi l ar to someone
who has a very bad chest cold. ) Hold the breath for one or to
seconds and let your chest collapse. Rel ax for one mnute and
repeat the backwards breath 5 times. Rel ax agai n and repeat 5
times. Do 6 more sets. You can increase the breathing move
ments to 1 0 times as well as i ncreasing the sets to 1 0 when you
become comfortable wi th thi s movement.
Relax and treat yoursel f to some gooey goodi e.
SECTION FOUR
Begin deep breathing for 1 5 mi nutes. Then as you continue
breathing, on the inhal ati on sl owl y ti l t your pel vi s toward
your face. On the exhal ati on let it DROP. Repeat this for 15
minutes. Do not tilt any part of your body except your pelvis.
Now slowly bring your knees together on the inhal ation
and let them fall open on the exhal ati on. Continue this for 10
minutes. I f your legs, or for that matter anything else, begin to
quiver or shake, j ust allow this to happen. (And by the way,
congratul ations. )
Now rest for at l east 1 0 mi nutes, sensing and feel i ng your
body.
Begi n breat hi ng again, thi s ti me wi th your legs fat on the
bed. On the i nhal ati on l i ft up your right leg and on the exhala
tion st ri ke the bed as hard as you can wi th it. Now do this
wi th the l eft leg. Al ternate l egs for 5 minutes. If the ci rcum
stances al l ow, gi ve out a l oud shout as your leg strikes the
bed.
Rel ax. Sense and feel your body for at least 15 mnutes.
Secrets of Western Tantra
71
IMPORTANT NOTES
Begin with the movements in Section One and work your way
through each section to Section Four. Do not begin from
Scton Four and work your way backward.
Sctions One and Two can be practiced together.
Section Three and Four shoul d not be practiced together
until you feel comfortable wi th the resul ts of Sections One and
Two.
Start a journal and use a tape recorder during your sessions.
No session should be longer than one hour.
If you have medical problems consul t your doctor before
udertaking the movements.
You wi l l be shaky for at l east ten minutes after your
sessions. Do not drive or operate dangerous equipment.
After six months of practice you can try a GRND session
of four hours using al l the movements in the described
sequence.
After a year of practice you can begin to mix up the move
ments when it suits your needs.
These are bio-psycho-spiri t ual exercises and only i ndividuals who
have chosen the Path toward enlightenment and sel-development in
the most profound sense should undertake these movements.
These movements can and should be used throughout your
entre l i fe. Not only wi l l they help decrease depression and
anxiety_ they wi l l continue to bring you i nsi ght and new
energy.
CHAPTER SEVEN
THE PSYCHO-SPIRITUAL
MEANING OF THE CHAKRAS
II
I have been deluded fom birth that I was bor head frst . Thus i t
has been my task t o discover what di rect ion I really came fom
and in what di rect ion I shal l ret urn. (Hyatt discussing this
issue wit Israel Regardie, 1 983-84) .
Regardie repl ied:
I I
In your case you even have a deeer quest.
You didn' t have to t ravel at all, they yanked you out of the belly.
f
I have deci ded t o empl oy the marvel ous work of J . Marvin
Spiegelman, Ph. D. , on Kundal i ni and the Chakras. The reason
I have chosen hi s work is four- fol d. Fi rst, he i s a Zurich
trained Jungian analyst and thus i s ful l y qual i fi ed to discuss
the psychological aspects of Kundal ini and the Chakras, which
helps give a Western perspective to an Eastern creation.
Second, he, too, worked wi th the famed Psycho-Spi ri tual
teacher, Dr. Israel Regardie i n the area of Neo-Reichi an ther
apy. This makes him uni quely qual i fied to hel p the student
understand the rel ationship beteen " mind and body. "
Thi rdl y, I spent a number of years i n Jungi an anal ysis with
Dr. Spi egel man and can personal l y at test to hi s understanding
of these ra tters.
Fi na l l y, we have kept up a rel ationshi p for over twenty
years i n the areas of psychol ogy and mysticism (as wel l as an
abi di ng personal f ri endshi p) and thus I can speak for hi s
dedi cat i on and understandi ng of t he topi c.
Accordi ng t o Dr. Spi egel man, "The chakras n1ay be defined
as ' subt l e centers of oper ati on i n the body of the Shakti s or
Powers of the vari ous Tat tvas or Pri nci ples ( Aval on) . Just as
72
Secrets of Western Tantra
73
consciousness i s not si mpl y a functi on of the body or i ts
organs however, j ust so can we not si mpl y describe the
chakras as physi ol ogi cal acti vi ty. Consci ousness i s not an
organic conception but i s i tsel f pri mary, or antecedent. I t i s
rather more correct to think of the body and i ts vari ous centers
as ' veiled' expressions of consci ousness. Indeed, as consci ous
ness goes from the abstract to the subtle to the concrete, we
see the increasi ngl y vei l ed condi ti on of i t, so that i t can even
appear as unconsciousness. Yet al l aspects are condi ti ons of
consciousness So, ten, when the centers are described, these
are seen as in Western physi ol ogy, even where this is more
detailed than in the l atter, and transcending i t. "
Dr. Spiegelman' s comment shoul d i n no way be seen as
igoring the body. As he says, "the puri fication of the body is
necessary for the purification of the mind. " I, however, do not
distinguish between the body, the mind and consci ousness,
except for reference sake and for effect, by the use of
metaphor. The sincere practice of Western Tantra creates the
necessary experi ence whi ch smashes al l such i l l usi ons of
opposites.
Dr. Spiegelman continues i n his psychol ogi cal analysis of
chakras " . . . Jung expressed i t by saying that each chakra is a
whole worl d. One might say that thi s means that a di fferent
type of consciousness is being described for each of them . . .
When we go more deepl y into the symbol ism, we wi l l see that
whole worl d-views can be contai ned in each of them-
indeed whole types of rel i gi ous atti tude. I t i s l i ttle wonder,
then, that this ancient tradi tion has been so long-l asting, and
has had its i mpact on others religions as wel l . "
As one studies Dr. Spiegelman' s psychological descriptions
he wi l l begin to see how the student is transformed from being
the automatic food of the gods in the spiri tual food chain, to
one who deliberatel y sacri fices himsel f as he ascends the
l adder. In our method of Tantra and Chakra working we also
lose our obsessions wi th "mineness. " This is not a moralistic
statement which contains the notion that "one shoul d be this
or that" , but a pragmatic one. Your best interests are not
served by greediness nor are they served by elevating yoursel f
74 Christopher S. Hyatt, Ph. D.
because you are not greedy. Living and operating as a blind
consumer and object of consumpton i s l imted and stpid.
As our perspective evolves we are neither obsessed with
ideas of passion and desire nor are we overwhelmed by them.
The normal poi nts of confict, di scussion and moral izing of
homo normalis are gone, yet they are never forgotten as the
roots which have led to our own power of bliss.
DEFINITIONS & PSYCHOLOGICAL
ASSOCIATIONS OF THE CHAKRAS
I have taken the position that Sahasrara i s not a Chakra in the
usual sense of the term. I see i t as a bridge from the symbolic
head to something beyond. In this sense, it is metaphorical.
While speci fic god-names and i mages can be appli ed to i t, it is
beyond all word definitions and can only be known through
experience. In order to provide some sense of conti nui ty with
other systems I still assign aspects of Kether ( the Crown) to it;
however, I al so assign the metaphor Ai n (Dark-to-Light) as
well . I bel ieve that thi s helps create the feeling of beyondness.
The Kabbal istic associations to Hi ndu Chakras are made for
creative and associ ati ve purposes. Pl ease do not take them
literally, but simply as suggestive. While Dr. Regardie has also
agreed from one point of view wi th the associations I have
made, he and others have also used the following:
Kether: Sahasrara Chakra.
Chokmah: Aj na Chakra.
Bi nah: Vi shuddha Chakra.
The 11 Fi nal " Poi nt Of Transi t i on
Chesed
Geburah : Al l to Anahata Chakra.
Ti phareth
The Fi rst Poi nt Of Transi t i on
Netzach: Svadhi st hana Chakra.
Hod: Mani pura Chakra.
Yesod: Mul adhara Chakra.
Mal kuth
Secrets of Western Tantra
75
As the reader will note, there are sti l l to maj or di vi si ons or
transformational gaps, regardless of which group of associ a
tions the student prefers. The si gni ficance of these poi nts of
transition wi l l become cl earer as the reader conti nues. You
will note below that the final transi ti on takes pl ace beteen
Aj na and Sahasrara. The reason for the di fference is si mple. In
the Western Tradi tion there are three orders; the outer order,
the inner order, and fi nal l y the Secret Invi si bl e Order. The
outer order consists of Mal kuth, Yesod, Hod, and Netzach
energies. The inner order consi sts of Tiphareth, Geburah and
Chesed. The Secret Order consi sts of Binah, Chokmah and
Kether. Each Order has a point of transi ti on where conscious
ness is supposed to change not only in quantity but i n quality.
I n the scheme above Dr. Regardie does not have a Chakra
for Malkuth, the Bri de. If the student prefers, she can vi ew
Malkuth as part of the Mul adhara Chakra.
The reader wi l l note that i n describi ng the chakras I start
wi th Sahasrara and move to Mul adhara I have done thi s
intentional l y, as i t attempts to demonstrate our beli ef that
Ajna and Sahasrara are where we normally l ive, but i n fact the
unenlightened live only in Muladhara. We are born head first
but the tail "wags the dog. "
The purpose here is to get the reader to start from the top
and work down, realize the fal lacy and then to read again the
enti re section from the bottom up. Thus the second reading of
the Chakras should start from the bottom of the section and
work its way back through the book unti l the reader reaches
Sahasrara agai n. Thi s method wi l l hel p the reader gai n a
deeper respect for the process she /he i s about to undergo.
CHAKRA ASSOCIATIONS
( A chart summi ng up the associations to the various Chakras
is provided in the appendi x of thi s book. )
Sahasrara: Beyond al l other Chakra Centers . Gross bi <
physical association/location: above the head Technical l y not
a Chakra, though many call i t one. It mi ght be consi dered
Kether mi xi ng wi th Ai n or Ai n Soph ( Li mi tl ess Li ght) . Thi s
center is beyond language. It implies the Sleepi ng God before
76
Christopher S. Hyatt, Ph. D
.
divi sion: Brahman. Union as metaphor cannot be compre
hended, however, during i ntense Tantra sessi ons i t can be
dimly remembered after returning to ordinary consciousness.
It i s beyond al l opposi tes and moral codes - the origin of
notions of Chaos and Order.
Quoting Dr. Spiegelman agai n:
"When we come to the ul tiate ai m of the Kundalini Yoga
endeavor, the place of ful fillment, Jung i s surpri singly
laconic. Here is what he says:
' To speak about the lotus of the thousand petals, the
Sahasrara center, is qui te superfluous because that is
merely a philosophical concept wi th no substance
whatever for us; it is beyond any possible experience.
In Aj na there is still the experience of the self that is
apparently different from the obj ect, the God. But in
Sahasrara i t is not different. So the next conclusion
would be that there is no object, no God, there is noth
ing but Brahman. There is no experience because i t is
one, i t is wi thout a second. I t is dormant, it is not, and
therefore it is nirvaa. This is a entirely phi losophical
concept, a mere logical conclusion from the premises
above. It is without practical value for us. '
"Thus speaks the Jung of 1 932, consistent wi th his long
hel d theory that wi thout an ego i t is pointless and ridicu
l ous to s
p
eak of experience. Self wi thout ego i s a mere
' concept. ' One wonders how the Jung of twenty or thirty
years later (he died i 1 961 ) would have described thi s. One
returns agai n to his dream of discovering hi msel f as a
yogin, medi tatig i a temple, wi th his ego as an obj ect of
the yogin' s dream. Woul d this have changed his view? It is
hard to say, but one would guess that he woul d then em
phasi ze t he paradoxical nature of t he experience wherein
the ego is both total l y rel at i vi zed and ' nothing, ' yet it i s the
' al l ' which i s fl ooded wi th Brahman and, therefore, ' every
thi ng. ' But here, i n hi s psychological sen1inar, he i s trying
mi ght i l y to remain empirical, conceptual , comparative.
" Purnananda, on the other hand, devotes ei ght full verses
to thi s cha kra whi ch is beyond al l chakras, and hi s
Secrets of Western Tantra
commentator, Kalicharana, engages in n1ay paragraphs of
di stinction of names, concepts, this and that, j ust as if he
were givig us a specific reci pe which can be ful fi l led only
in te prescribed maner . . .
" . . . at Sahasrara, not only are there no longer any animal s
or elements, as was the case in Aj na, but now there i s not
even a condi tion of principles ( tattvas), nor stri ctly speak
ing, any Shiva or Shakt i . At this poi nt, Shi va is the Guru
himself for our Saddhaka and the Shakti . . . i s Ni rvana.
Shunyata, t he Voi d, i s achi eved, in which all bei ng is no
longer being. There is full uni on of t he opposi tes . . . and
duali ty is overcome.
"The ' lotus of 1 ,000 petal s' is a kind of mandal a, but this
vastly differentiated total i ty is both symbol and concrete
ness, is no longer located ' inside' the body but i s on top of
the head. Al l the let ters are here, supreme bliss, voi d,
supreme light, formlessness. The bliss here achieved is a
consequence of Atman real ized. Once ful ly here, further
more, the yogin has no further need of rebirth ad, if he
does not die on the spot, he wi l l not re-incarnate when he
does die.
The Fi nal Transi ti on
77
Aj na: Gross bi ophysical associ ati on/ l ocati on: between the
eyebrows. Rel ates to the region of the "Mi nd-Ether. " The color
is whi te. Beyond the noti on of di mensi ons . . . The pure
Mind . . . Di vi ne Uni on of personal sel f wi th the Col lective
Sel f . . . Power to leave the body at wi l l . . . The abi l i ty of the
True Seer. Kether on the Tree of Li fe is i mpl ied here.
"At this level , after a l ong devel opment and di fferentiation
in which the petal s of the l otus increased, we now face a
reduction. The petals are reduced to onl y t wo, and there i s
no mandal a, no ani mal , and no element . For Jung, when
there is no ani mal there is no bodi l y reality; onl y psychic
real i ty exists. In short, the yogi now realizes himself as a
psychic content of God.
"In the begi nning, at Mul adhara, God, or Atman was
dormant and the yogi n ( ego) was aware. Now that God i s
78
Christopher S. Hyatt, Ph. D.
ful l y awake, the ego realizes i tself as a mere fragment,
focused on the union mys tica. This is symbolized in the
presentation of the original Lingam, once more, but now
white. I Vishuddha, furtermore says Jung, psychic reality
was opposed to physical reality. Here in Ajna, there is no
longer ay physical reality, onl y psyche obtais.
"In his fial lecture (IV) of his series on Kudalii Yoga,
Jung takes up what he considers to be a paradox between
the views of India and Hinduism and those of us in the
West, particularly as this affect our understading of Ajna.
He does this by interpreting Stula ( which we have tras
lated as the concrete or gross bodily level) as the personal
aspect of consciousness, whereas the Suksma ( which is
generally translated as the subtle-body di mension) i s the
supra-personal . Jung suggests that each chakra has a sthula
or personal aspect and a suksma or supra-personal aspect.
Muladhara, for example, is i the pelvis but represents the
world. We, in the West, thik of our consciousness as in the
head, at Aj na, but we live i Muladhara, in earthly enta
glements and causal i ties. We are al so i dentifi ed wi th
consciousness, and thus speak of ' sub-consciousness. ' All
this, however, is strictl y from a sthula (personal) aspect. To
look at thigs from a supra-personal aspect is suksma. We
begin in the head, it is true, but we do not remain there.
Indi a and Kundalini, on the other hand, do enti rel y the
reverse. Indi ans begin wi th the suksma aspect, even in
Sahasrara, and concei ve of man from the top down. We
think of ourselves in Aj na, but we l i ve in Muladhara. Here
is the paradox:
" From the sthul a as
p
ect : Indi a is i Mul adhara, we are i
Aj na.
" From the suksma as
p
ect : I ndi a i s i n Aj na, we are in
Mul adhara.
" We shal l ret urn to this di fferent i at i on, but now, as we
di scuss Aj nag i t is wel l for us to grasp this strange condi tion
i n whi ch we ' thi nk' wi th our heads but do not come to the
i m
p
ersonal aspect of oursel ves, and the Indian does not so
t hi nk, yet he is ful l y aware of the i mpersonal aspect of
hi msel f.
Secrets of Western Tantra
"All of this hinges on the fact that this chakra is te seat
of the Tattva of Manas, or the ment al facul ti es. This is
stressed in the commentary and al so i t i s noted that there is
an additional, mior chakra, said to exi st between Aj na ad
Sahasrara, al so devoted t o ment al aspect s. Our whol e
understanding of mid, in short, is what is at stake here.
"Avalon tells us tat Aj na is cal led ' command' because at
this point, the Saddhaka receives commands di rectl y from
the inner Guru, from above, in both the ' manas' mi nor
chakras, and from te Sahasrara i tself. All else recedes ad
loses significance. There are only two petals of the lotus
now, ad all te letters of the previous petals are exhausted.
The matra, now, is om, te ul timate, and fire, sun and
moon converge. Here the Atman shines lustrous like a
flame, and te yogi gais te fial siddhis (powers) which
permit hi, at his deat, to volutarily put his praa at this
spot and enter Purusha di rectly, needing no longer to re
icarnate.
"The Goddess here i s ' . . . l i ke the moon (
b
eauti ful l y
white) . '
" . . . 'Te excellent Yogi at the time of death j oyfully places
his vi tal breath ( Prana) here and enters, ( after death) that
Supreme, Eternal, Birthless, Primeval Deva, the Purusha,
who was before te three worlds ad who is kown by the
Vedanta. '
"When all of this i s accomplished, we learn . . . that the
yogi will then see, above the Ajna Chakra, the form of the
Mahananda, and wi l l make mani fest pure Intell i gence
(Buddhi) . From this poi nt, there is no other task than to
enter ito the Sahasrara. "
79
Vishuddha: Gross biophysical association/ location: the throat
region . . . the invisible or false Sephiroth of Daath on the Tree
of Li fe . . . Rel ates to Sound and Ether . . . The color is smoky
purple. Power: freedom from possession by worldl y activi ties;
compl ete knowl edge i s obtained of the past, present and
future. The mandal a i s a ci rcl e. The ani mal i s the Whi te
elephant. The organ is the mouth.
"For Jung, the attainment of the Vishuddha Chakra is to
reach the level of Psychic Real i ty. The element of this
80
Christopher S. Hyatt, Ph. D.
chakra, ether, is a substance which is not substance; it is a
conception of substance. It is at a level of abstraction, there
fore, which goes beyond the empirical world. The evolution
of the yogi' s work, then, has him move up from the gross
matter and earth of Muladhara, all te way through the five
elements, now including the fial one of ether. This ancient
idea of transformation is also foud in alchemy, says Jung,
and hinges on a kid of cookig process. Manipura, wi th its
'handles' resembles a pot, which is like te cookg process
found in the ' kitchen' of the stomac, te region where that
chakra is located. If Mani pura i s the center of transforma
tion, via the emotions, then Anahata, which is the place of
transformation and is ivisible, provides the psychic foun
dation which is ful l y realized, at last, in Vishuddha, the
region of psychological reality.
Jung thinks that ci vi l ization as a whol e has reached
Anahata -our center is no longer in the diaphragm as it
was with the Greeks. Despi te this growth, however, we
have not yet reached Vishuddha, wi th its concepti on of the
world as a psychic real i ty. Onl y here can one grasp the
Purusha, dimly fel t in Anahata, in which the essence of
man is seen as a subj ective condition. Jung thinks that whe
the abstract ideas of modern physics and of anal ytical
psychology are generally comprehended, then ci vi l i zation
will have reached thi s level of understanding. "
[Note by Dr. Hyatt: I can onl y agree wi th Jung i f we view his
statement i n terms of a mountai n wi th a broad base and a
narrow ti p. From my poi nt of view onl y the notion of Anahata
is contai ned in our present devel opment; the realization of
Anaha ta is onl y reflected by a very few i ndi vi dual s. The fact
that only a few indivi dual s have reached this poi nt should not
necessari l y refl ect on ci vi l i zat i on as a whol e. From my
perspecti ve, civi l i zati on st i l l o
p
erates at Mul adhara, while
bel i eving i t i s operating at least at Aj nav For me, thi s di spari ty
does not i mply aspiration except for a few, and i s in fact the
' cause' of much pain and mi sery. ]
' ' There i s, theng a great gap bet ween the achievements of
Anahat a and Vishuddha. To reach the latter, thinks Jung, is
to unl earn al l that was achi eved in the progressi on from
Secrets of Western Tantra
Manipura to Aahata. At this point, the world itself and
everything in it becomes internal, psychical . To be at
Vishu
dd
ha is to be wi th the subj ective level of existence:
everythig that happens to one' s self is one' s self. Or, to see
it i aother way, the world is a reflection of the psyche.
"Tis progression of the development in psychic reality,
says Jung, can be seen by the changes in the aimals which
belong to each chakra. The elephant, like the horse, is, at
Muladhara, both the instinctual urge which supports con
sciousness, and the cultivation of the will to enlarge it. The
Makara, or Levi athan at Svadhi sthana is the st rongest
animal in the water, j ust as the el ephant is on the land.
Tese two, i Jung' s opinion, are really the same aial . . .
"As we continue up the scale, we come to the ram of
Manipura, the animal of fire and passion. Here sacrifice is
central, we give up being mere slaves to our passions ad
desires. The resul t is to be found in the animal of Anahata,
the gazelle or antelope. Thi s animal is like the ram, but is
not domesticated nor i s it sacrificed. I t is fleet ad shy, light
as air, and has lost the heaviness of earth. Only here, at last,
is a psychi c factor real i zed. I t i s l i ke the uni corn ( Holy
Ghost) and bespeaks a psychic factor not even vouchsafed
in Freud.
"When we come t o Vishuddha, at last, we arrive at a level
of instinct which transcends all the foregoing, for now we
experience a puri fied condi tion of instict (whi te elephat), "
in which the power supports human thought s. Like Plato,
there is an appreciation of the subj ecti vi ty of the mid, but
not j ust as in i nt el l ect . The i nt el l ect requi res physi cal
evidence for i t s concepti ons; not so t he psyche it sel fg which
does not . Consider, for example, the image of God ! Fiall y,
as we shall see later on, there is an absence (i Ajna) , of the
ani mal itsel f - there is onl y psychic real i ty. But here, at
Vi shuddha, we are i the real m of pure concepts, where the
worl d is i tsel f an inner drama.
"Thi s i s commensurate wi th the Hi ndu i dea that word
and speech are beyond tangible real i ty . . .
" . . . the Goddess here, who i s the Shakti Shaki ni . She i s
white, and carri es a bow, arrow, noose and a goad . No
81
82
Christopher S. Hyatt, Ph. D.
longer frightening, she sti l l conveys the power, l ike her
consort, to urge the Seeker onward, to continue in his
medi tation and attain the Akashic level of consciousness.
The Saddhaka' s senses are now pure and controlled . . .
"Avalon, i his scholarship, has provided here an addi
tional verse ( 31A) , not noted by either Purnananda nor
Kalicharana, but by one Bala-deva in another text . In this
verse, the yogi is 'in his wrath, able to move all the three
worlds. Neither Brama nor Vishnu, neither Hari-Hara nor
Surya nor Ganapa is able to control his power (resist hi) . '
Avalon makes no comment on this strange assertion of the
power of the yogi, but we may here relate this to the
at tai nment of psychic real i t y: when al l exi stence is
relativized in the psyche, then the Gods themsel ves no
longer have power, ad the medi tator can grasp the essence
behind the Gods themselves. This, in effect, is the last-but
one step for the yogi to come to the ' place of command' i
the next chakra and discover that wi th al l power comes no
power, and that the yogi hi mself is nothing more than a
psychic content of God. "
Anahata: Gross bi ophysi cal associ ati on/ l ocati on: the heart
region . . . Rel ates to the Ai r . . . the sense of touch and feel
ings . . . The color is bl ood red. The power of hearing with the
inner ear of OM; power to protect and destroy the three
worl ds. The mandal a is the fami l i ar hexagram, or the Star of
David. Note here that the Triangles are symbolic of the mxig
of the Female and Male princi ples. It is the yearning for Union
which reaches i ts subli me qual i ty here. On the Tree of Li fe we
see Tiphareth, the point of the Spi ri tual Heart, symbolized by
the Inner Order of the Rosy Cross. The aspi rant obtai ns the
rank of Adeptus Mi nor, agai n a Neophyte, but this time in a
new way. The ani mal i s the antel ope, a more gentle animal.
The organ i s the peni s.
" For J ung, the Anahata chakra i s where individuation, as a
consci ous awareness of the Sel f, trul y begins. Unti l this
poi nt , one i s i mmersed in desi re, passi on, the thousand
and-one thi ngs of exi stence there is, above al l, no detach
ment . Here, at l ast , begins reason, a capacity to rise above
the emot i ons . Here, t oo, one get s the fi rst germ-l i ke
Secrets of Western Tantra
gl impses of Purusha, the thumbl ig of the Sel f. But one
must remember, says Jung, tat as long as we are mortal,
we can become qui te inflated by thi nking that we have
' arrived' i n Anahata; in point of fact, we remain i Mulad
hara with our egos, but we can and do behold Purusha i
Anahata as we gaze on i t from below. For thi s, we t rul y
need the mantras, the sacred words, because our capacity
for true civili zation, for the spi ri tual i zation of oursel ves, i s
quite weak . . .
" . . . Te mandala now i s a hexagon (combining the trian
gles of mascul ine and feminine nature), the petals of the
lotus have icreased to twelve, te anial is less demand
ing and aggressive, the element (air) is more 'spiritualized'
and the Tattva or priciple i s significantly changed. In
contrast to the previous cohesion, contractions, ad expan
sion -all of which keep one contained in a sigle place
we now have the aspect of movement, which allows one to
proceed outside of one' s previous condition.
"Furthermore, we are told that the element here i s Ai r,
and the animal is the fleet-of-foot antelope . . . who is truly
gentle in comparison wi th the previ ous ones. As we shall
see, even the Goddess is less violent here, for her 'heart is
softened by the drikig of nectar. '
"Fially, we are informed that a small, secondary lotus is
l ocated j ust below this heart chakra. It is called a ' mental
lotus, ' wi th eight petals, i which there is the Kalpa Tree, a
jeweled altar surmounted by an awnig ad decorated wi th
flags . I have elsewhere [ The Tree of Life: Pa ths in Jun
g
ian
Individuation, 1993, New Falcon Publications] described this
as a ' Buddhist Lotus, ' since serenity is specified at the base
of this Tree, and ' detachment, ' is achieved. "
"The Saddhaka who medi t ates on this Heart Lotus . . .
'becomes like the Lord of Speech ad like Ishvara, he is able
to protect and dest roy the worlds. ' He is no longer subj ect
to the whims . . . of his own passions and now, by the grace
of the Word, can himsel f both protect and eli minate . . .
Indeed we are told . . . that the yogi so arrived ' i s dearer
than the dearest to women . . . '
83
84
Christopher S. Hyatt, Ph. D.
"Te God ad Goddess here are indeed chaged as well .
Isha is the Shiv a aspect here, wi th three eyes . . . He wears
gems around his neck and bells on hi s toes, as wel l , and
possesses the ' soft radiance of ten million moons. ' Even the
Goddess, here cal led Kakini, becomes ' exhilarated and
auspicious, benefactress of al l . ' Despite the fact that She still
carries a noose and skull, she ' makes the sign of bell ing and
the sign which dispels fear. ' Her heart . . . is softened . . .
"Kalicharana iforms us that this softening is caused by
the supreme bliss engendered by drinking the nectar which
drops from Sahasrara. In any case, her heart ' expands with
the supreme bliss. ' One mi ght al so add that this Kakini is
thought of as wearig the skin of the black antelope. Does
this not suggest also that She, too, has been civilized?
"Wi th Jung, we can concl ude that what was begun
bel ow in Muladhara is now achieved i n Anahat a. It is
notable that this capaci ty to come to the impersonal aspect
of one' s Self i s located at the ' heart' region, and even has,
below it, a ' mental ' l otus. To thi nk wi th the heart, as the
Pueblo Indians also know, i s to truly have consciousness.
Tis is no mere mental acti vi ty, as we shall later see. "
A Very Important Transi ti on Takes Place Here
At this poi nt we move above the l ower Chakras. As we enter
Anahata, the Bri de of The Son is redeemed and they begin the
process of further transformat i on and the metaphorical
absorpt i on i nto Sa hasr ara ( Kether) , i mpl yi ng both Nui t ,
Brahman, and Ai n Soph i n the be
y
ond.
Mani pura: The Gross bi ophysi cal associ ati on/ l ocati on: the
di aphragm-navel regi on. Rel ates to Fi re . . . The Sense of si ght
and "emot i ons . . . " The col or of heav
y
rai n cl ouds, dark bl ue . . .
Power to crea te and dest roy \Vorl ds and the weal th of
persona l knowl edge . . . The mandal a i s the t ri angl e. The
ani mal i s the ram. The Organ i s the anus. The lower portion of
Ti phareth i mpl ied as one enters the Order of The Rosy Cross,
on the Tree of Li fe. The path of the Portal Grade. Strong
aspe

t s of Phi l osoph us as wel l , as he l eaves Netzach

consnousness.
Secrets of Western Tantra
"There is more development, di fferentiation and complex
ity, we might conclude, as wel l as more itense movement,
symbolized by the fiery element on the one hand, and the
madala of triangles. Muladhara, with its order and clarity,
gave us a mandala of the square; the Crescent-moon faced
us in Svadhisthana and here we are confronted wi th the
triangles of Manipura. The triangle, l ike the number three,
is a dynamic figure, and the condition herein portrayed is
equally dynamic. Witin the triangles, furtermore, are to
be foud three swastikas. Tese symbols did not, in the day
of Kundalini, convey the horror of our modem associations,
yet it is not by chance alone that this chakra is connected
with destruction, as we shall shortly see.
"First, however, we need a view of its various conditions.
The animal here is the ram, a symbol of battle and power,
as well as Rudra, the Shi va-form here, who is seated upon a
bul l . Clearly, power i s indicated. Furthermore, the tattva
condi t ion i s Expansi on i n contrast to the Cohesi on of
Muladhara and the Contraction of Svadhisthana. Expansion
must mean the enhancement of energy and power, as wel l
as consci ousness. The qual i t ies of heat , si ght, and the
' organ' of the anus, confirms thi s paradox of condi t i ons
which add energy and vision (consci ousness), yet
p
roduce
detritus and destruction.
"Te Bija of Fi re is cal led ' Ram' . Thi s is a seed mantra,
seated on a ram, a carrier of Agni , the Lord of Fire. Here,
too is Red Rudra, smeared wi th whi te ashes, and his Shakti
Lakini who is ' fond of animal food. ' Thi s, Aval on iforms
us, is a digestive center, i n which the Saddhaka i s expected
to sati sfy the appeti tes of this devata, Laki ni . We are still i
the region of desire, and the seeker continues to eat meat, a
p
ract ice gi ven up at the later chakras.
"The verses o
f
Purnananda tel l us clearly that power and
destruct i on are the condi t i ons to be deal t wi th spi ri tual ly at
thi s chakra ,
"Thi s
p
resent a t i on of the ' destroyer of creati on' i s al so
ambi va l ent , j us t as
f
i re i s. We a re faced wi th passi ons,
whi ch j un tel l s us are i ndeed t he ful l ness of j ewel s, but
al so Hel l . I f WI cope wi t h t hese passi ons, are abl e t o get
85
86
Christ opher S. Hyat t, Ph. D.
obj ecti vi ty, then we rise above the ordinary si t uat i on of
acti on and reaction, of belly-psychology, and can achi eve
calm perspective ( the property of the nex t chakra) ; other
wise we roast i the Hell of our own fires.
" . . . Kal icharana informs us that thi s goddess Lakini is
' fi erce of aspect and wi th her teeth prot rudi ng. ' He
continues:
' . . . in her right hand She hol ds the thunderbol t and
the Shakti ( the weapon of fire) , and in the left She
makes the gestures of dispel ling fear and granting
boons . . . She is fond of meat ad breast is ruddy wi th
the blood and fat which drop from Her mouth. '
"Not a pretty picture, but a potent one, and here, too, the
opposites come into play. Al l in all, this chakra is a clear
represent at i on of the Power pri nci pl e, when viewed
psychologically . . . In any case, al l of the ' lower' chakras
confront us wi th ins tinct i ve condi ti ons and passi ons,
through which we must move in medi tation and contem
plati on, in order to achieve the promi sed bliss and con
sciousness of ' higher' chakras. Yet we must remember that
the flow of the Kundalii energy is, at last, a circular one
and that the energy which rises also returns ad there is
circulation in the ultimate stages, even though thi s is not
emphasized in many texts-
Svadhisthana: The Gross bi ophysical associati on/l ocati on:
slightly above the genitals, below the naval . The Sense is
taste . . . The color is vermilion . . . Relates to Water. The power
of well-reasoned discourse, or verse; imagination . . . Freedom
from enemies . . . The mandal a is the crescent. The animal is
the alligator. The Organ i s the hand. Relates to Yesod on the
Tree of Life.
"Just as the Muladhara is the ' root support, the begining
of a process of spiri tual growth, rootig i the cultre into
which we are bor, the next phase of development -after
medi tation and raising the energy - is to the ' proper
place, ' the region of the water. We have also ' risen' from te
earthy condi tion of the perineum, between anus and
Secrets of Western Tant ra
genitals, to the ' root ' of the geni tals in the hypogastric
regiong the bladder. After earth con1es water, after awaken
ing from ordinary life comes ' baptism' or immersion in the
spiritv
"It is Jung' s genius here, to understand this second ste
p
of spiritual growth as a immersion in the sea of the uncon
scious. What for the East i s ' up' for us is ' down. '
Furthermore, what for te East is masculie ( te moon), for
us is feminie. He notes, prophetically as it turns out, that
these symbols are made by men, and that i t is mascul ine
psychology wit which we deal . All the same, he notes tat
in all initiation rites and mystery cul ts there is a kind of
baptism, descent into water, and so it is here. The way of
higher development leads through water, the immersion
into our own depts.
"What is it tat we fid there in our depts? Why i t is the
makara fish, a kind of legendary animal, which we might
compare to a crocodile, or better, the Leviatha of the Bible.
That devouring monster confronts us, I think, wi th our
desire, our lust, our never-ending demands that are never
sati sfied. It is these kl esas or desi res which are being
transformed in the medi tative work of the yogi, as he
focuses on the Shiva-Shakti, god-goddess who dwells here.
"First of all, he finds the Shiva condition of Vishu, in the
form of youth. The spiri t-form has grown from the child
l i ke condi ti on in Mul adhara to the youthful one i n
Svadhisthana. The pri nci ple ( tat t va) under whi ch he
operates, however, is one of contraction. There is a narrow
ig of consciousness, from one poit of view, ad a submer
sion of tat which had shown before as light. Now the had
is necessary; one not only stands on the common ground,
one is actively engaged and molding one' s own psyche as
one struggles with the desire and l ust which are activated
herei. Tis same youth, who is also a symbol for the time
when our own lusts are activated, is called upon as Hari
(remember Hari-Krishna?) who is prayed to, as Purnanan
da tells us . . .
"Kal icharana al so tells us . . . that this . . . cleanses us
from . . . egoism, but also includes many of the evil inclina-
87
88
Christopher S. Hyatt, Ph. D.
tions such as Kama ( l ust), Krohda ( anger) etc. We are
dealig wi th te problems of lust, anger, desire ad egoism.
"The Goddess, terrible to behold with her three-eyes and
fierce proj ecting fangs, is what we fear and why we need
the protection provided by her consort, the youthful
Vi shnu- Har i . Yet t hi s Goddess, confront ed and
worshipped, ul timately frees us from t he darkness and
grats us boons. It is clear that, i our words, the confronta
tion of the unconsci ous wi th genuineness and respect
brings about a transformation i the fierceness of our own
desire-life and carries us onward on the path of spiritual
development.
"Jung talks about the destructi ve aspect of the uncon
scious itself and i t i s here, i this struggle, that the truth of
this is revealed. Also made mani fest i s the necessity of te
fi rst phase, the orderliness and regul ari ty of a society in
which the gods are worshipped ad the rituals of existence
hol d sway. Yet wi thout an encounter with thi s fierce
Goddess, there is no fulfillment of the creati vi ty suggested
in the fi rst chakra and the development of the mandala
(from four to six pet
a
ls) would not take place. It is notewor
thy that there are six enemies of man, symbolized here by
the medi tation on the l otus. Tese are the greed and anger
ment ioned earl ier, al ong wi th Moha ( del usion) , Mada
( pri de) , Matsarya (envy) , which all arise from a sense of
' mineness, ' (Ahamkara) . When overcome, the darkess of
i gorace is replaced by the Sun of know ledge . . .
" Is i t onl y our own darkness which i s overcome, or is i t
t he darkness of t he gods ( nat ure) which i s al so bei ng
transformed?"
Mul adhara: The Gross bi ophysi cal associ ation/ l ocation: the
geni tal / anal area . Relates to the earth . . . The sense is smell . . .
The col or i s cri mson . . . The power of Speech and eternal
knowl edge. The mandal a i s the square. The ani mal is the
el ephant . The organ is the feet. Mal kuth on The Tree of Life.
She i s the Bri de of Kether and the furthest away. The Grade
o
f
Neophyte. The densest poi nt of Mat ter, yet contai ni ng the
seeds of Kether.
Secrets of Western Tantra
Dr. Spiegel man says of Mul adhara,
"Jung' s interpretation of the psychological meani ng of this
center is tat the Sel f is asleep and the ego is consci ous. He
is thinking, of course, of the statement that the Kundal ini
Herself, wrapped three and one hal f times around a central
lingam, a phallic energy source, is slumbering and that She
is Herself a symbol of te Self, ever-present but needi ng to
be awakened. Our ego, however, is conscious, insofar as we
are living our everyday l i ves. We are ' rooted' i the earth,
the element of this chakra, and safel y seated on the
elephant, Ai ravata. The elephant in Indi a is a symbol of
strength, firmness, solidity . . . Not only are we rooted and
supported by the eart, we are under the principle ( tattva)
of cohesion, of hanging together, and connected wi th that
eart reality by our feet, ad also by our sense of smell, like
the aimals.
"Our Mandala is four-square, and solid, our connection
wi th l ife is through the institutions into which we are born.
I t is Jung' s geni us to i nterpret thi s as the condi t i on of
everyday consciousness, in which we are awake only i a
collective sense; our true Selves are asleep.
" . . . the state of the Goddess, the Dakini who dwel l s
here . . . is deeply red, four-armed, holds a sacrificial spear, a
sword, a skull-staff, and a drinking cup. She is powerful
and bespeaks the need for sufferig and sacrifice of every
day l i fe, one thinks. She is far from asleep herself.
"Her consort, furthermore, in his Shiva aspects, i s the
Child-Brahma, who also has four hands, hol ds a staff,
gourd, and rosary. He makes the gesture of dispel l ing fear.
Te spirit form (Shiva) here is a mere child, but he holds the
community symbols of containment and prayer and aids us
in dispelli ng the fear of the forces of the Gods and
Kundalini, when aroused. So i t is that the ' banal i ty' of
everyday l i fe contais the powerful forces of the uni verse.
The gods are not so fully asleep, but reveal themselves to us
in their contained condition.
"The promise of the as-yet-unawakened Kundal ini is
shown very powerfully by . . . Purnananda, who tel l s us of
the sleepig of the Kundalii - . -
89
90
Christopher S. Hyatt, Ph. D.
'She is the world-bewilderer . . . Like the spiral of the
conch-shell, Her shining, snake-like form goes three
ad-a-half times around Shiva ad her lustre is as that
of a strong fash of young strong li
g
htningv Her sweet
murur is like the indistinct hum of swarms of love
mad bees. She produces melodious poetry ad . - - all
other compositions in prose or verse . . . It is She who
maintains al l the beigs of the world by means of
inspiration and expiration, and shines in te cavity of
the root (Mula) Lotus like a chai of brilliat lights. '
' By meditating thus on her who shines within the
Mula Chakra, with the lustre of ten million Suns, a
man becomes Lord of speech and Kig among men,
and an Adept in all kinds of learnig. He becomes
ever free from al l di seases, and his inmost Spirit
becomes full of great gladness. Pure of te disposition
by his deep ad musical words, he serves te foremost
of the De vas. '
"This is the promise of that as-yet-unawakened Kundalii,
but i t is si gnifi cantly to be noted that the Creation is the
speci fic suggestion here. Out of the ordiariness and the
sufferig of everyday life lies te possibility of te creation,
of the rousing of energy and consciousness which makes
one ' lord of speech and ' adept of learings '
"Jung . . . suggests that the Kundalini is that which makes
you go on the greatest adventures. I t is, itself, a symbol for
the di vine urge. I t is the l ady' for the Knight, and the
ani ma for the man. I t can be a s
p
ar
k
, a fear, a neurosis,
anythi n
g
which indicates that a greater wi l l tan our own
i ntervenes i our l i fe . . .
"Al l of the fore
g
oin
g
sounds very unique and individual,
yet Jung asserts that this is no
p
ersonal task. No, it is imper
sonal ; the energy i tself is transpersonal and if we awaken it,
we must be careful not to ident i fy wi th i t lest we suffer
i nfl at i on. I t ha
pp
ens to us as much as we cultivate it. Once
more, t he paradox becornes manifest : the di vie is uncon
sci ous, we are unconscious of it; we awaken i t, it awakens
and t he sortig out process begis. "
Secrets of Western Tantra 91
[ For more on Dr. Spiegelman' s work i n this area refer to
Hinduism and Jun
g
ian Psychology
,
Falcon Press, 1 987. ]
Note: Te locations of the Chakras given above refect spheres
of psycho/bi o/ spi ri tual energy, which in fact are more
sublime than the physical regions mentioned. However, by
focusing on these areas you will achieve proper results. Again,
let te reader practice the method and be less concerned wi th
EXACT meanings and associations.
CHAPTER EIGHT
THE JOY OF SEXUAL ECOLOGY
Melting into Love/ Power is the purpose of the Great Work. If
you have Chri stian noti ons that power i s evi l, or i f you bel ieve
that Sex Magick is evi l, then these techniques are not for you.
Power i s the force of the Uni verse. The Goddess creates and
destroys. GOT IT?
Many "occul ti sts and myst i cs" are preoccupi ed wi th
verbal /hysteri cal di st i nct i ons between Whi te and Bl ack
Magick. There i s no such di vi si on except i n Chri sti ani ty or
simi l ar slave philosophies. No matter what a person cal ls his
personal practices, be it prayer or magick, i ts purpose is to
gain Power to serve sel f- and (SELF-) defined ends. This is not
evil; i t is Self-Realizati on and Planetary Psycho-Ecology. The
pl anet is healed each ti me you do an i ntenti onal act. Every
intentional act creates a speci fi c type of consci ousness which
"feeds" the Universe. When an i ntenti onal act is coupled with
a great force such as sex, enormous amounts of Consci ous
energies are created and the Universe rej oices.
Good and Evi l are concepts whi ch

are created from the
psycho-physi cal real i ti es of pai n and pl easure, power and
powerlessness, and nothi ng more. Thi s i s based on our bi o
struct ure.
Power i s a neutral concept . Wha t you use i t for and how
you i nterpret i ts use is up to you. I f you even begi n to use the
words of Bl ack and Whi te, Good and Evi l , you have l owered
yoursel f and have entered the real m of Thud where Squeaky
Thi ngs wi l l a ffl i ct you \V i th fear and trembl i ng. Good and Evi l
are sel f-servi ng concept s \vhi ch are requi red when the ego i s
under tensi on or attack. I n t he begi nni ng and i n the end there
i s si mpl y Love I Power actual i zed through i ntent i onal efforts.
l2
Secrets of Western Tantra
93
The purpose of the rules bel ow are to i ncrease the probabi l i t
that you wi l l be successful at the work. They contai n no
"moral " inj unctions or sanctions.
The purpose of these movements i s t o intensi fy bi ospi ri tual
energies; learning how t o tolerate great energy and then how
to move that energy accordi ng to your desi re. Once you have
accompl i shed thi s you then can cal l upon thi s power at wi l l
and di rect i t to your highest ends.
It is i mportant to remember that duri ng these practices you
are stimulating various body organs and brain centers. You are,
in fact, doi ng something real to yoursel f. So-cal l ed sexual I
emoti ve energy i s the essence of al l deep change and power.
This energy may be used for dream work, insights, heal i ng or
whatever you choose. This i s left compl etely up to you.
Whi le practici ng these methods do not moral i ze on your
acti vi ties. Do not di scuss your work wi th others as i t wi l l
drain your energy and in the end simply confuse and inhibi t
the practice. Remember the motto of the New Aeon is DO-IT.
RULES
1. No geni tal i ntercourse i s al l owed duri ng t he pract i ce of
the prel i mi nari es.
2. Duri ng these sessi ons only masturbati on or oral sti mul a
tion is al l owed.
3. You may begi n sexual work as soon as you have l earned
the fi rst set of exerci ses descri bed i n Chapter Si x.
4. Geni tal i ntercourse i s al l owed once al l of the prel i mi nar
ies have been accompl i shed. Thi s wi l l take several months.
5. If the part ner is a wi fe or husband, or steady partner be
sure to separate the practi ce from your normal sexual activ
i ty by at l east two days.
6. Choose a part ner who wi l l not romant i ci ze the Tantri c
work, as thi s wi l l hi nder t he deeper archetypal Love that
devel ops.
7. These sexual movements shoul d be pract i ced no more
than twice a week.
94 Christopher S. Hyatt, Ph. D.
THE BEGINNINGS OF THE EXCHANGE
The Mixi ng Of Forces
( Instructions for the Lesser Banishi ng Ri t ual of the Pentagram
and the Middle Pillar -referred to bel ow - are given i n
Chapter Nine and in the Appendices. )
Bathe. Dress in simple, soft, whi te garments.
Begin by performing the Bani shi ng Ri tual i n the area in
which you will be working.
Practice the Middle Pi l l ar for 10 mnutes wi th your partner.
Hol d hands or make sure that your bodies are touching.
Medi tate on the Anahata (heart) chakra for 10 mnutes. Do
not control your thoughts or excitement.
You may l ight i ncense, burn candl es or use l ights or soft
music to enhance the mood. Prepare the room i n which you
are working wi th the symbol s, col ors, sounds, etc. of the
Chakra you are working wi th; i . e. , for the Mul adhara Chakra,
a crimson curtain, a square Mandal a, a statue of an elephant,
etc.
Touch you
r
partners hands and vibrate OM for 5 mnutes.
Remove your gowns.
The femal e l i es on the bed i n the breathi ng posi tion
described before. She begi ns to breath as described, gently
til ting her pelvis forard on the i nhal ation, toward her head.
Wi th every exhal ation be sure the "AH" sound i s made and
the pel vi s is dropped. After ten mi nutes of i ntense breathing,
she stops the pelvi c ti l t and, whi l e continuing deep breathing,
her par tner begi ns to sti mul ate her geni tal area wi th his
hands, a vibrator, or his mouth. Ti mi ng and control are very
i mportant . The major part (l tlt e st i nwlat io1 1 must occur with the
exhalat ion . The rhyt hmi c breathi ng must be kept up through
the enti re sessi on.
When t he fen1al e i s about to reach orgasm her task is to
focus her at tent i on on t he Chakra bei ng worked - i n this
exan1 pl c, Mul adhara . When orgasm is reached her focus must
be on the Chakra.
Secrets of Western Tantra
95
The i dea i s to al low the energy of the geni tal s to move to
Muladhara both physi cal l y and symbol ical l y at the ti me of
orgasm.
If she is capable of more than one orgasm per session or if i t
takes her less than 1 5 minutes to reach orgasm another
practice session i s desi rabl e. However, the enti re sessi on
should not last for more than 30 mi nutes.
Now the mal e assumes the breathi ng posi ti on and every
thing i s done the same way, except that he shoul d be kept
from reaching orgasm for at least 25 minutes. Thi s assumes
that he can not have mul tiple orgasms of equal i ntensities. If
he can have two orgasm of more or l ess equal power, this i s
permtted.
Once these practi ces have been performed for the fi rst
center for one month, you may begin to focus the energy on
te next Chakra, the second region, then the thi rd and so on.
When al l Chakras have been worked (one month for each) ,
you may begin the next set of movements whi ch incl ude
genital intercourse.
Each Chakra shoul d be worked 2-3 ti mes a month. If this is
not possible_ extend the program out far enough to accomplish
this goal .
As you begi n to work your way through each of the
Chakras you will begin to experience very subtle changes i n
your l i fe. Sometimes these are experienced as anxiety. Anxiety
is a signal that there i s change taki ng pl ace of which you are
unaware, or of which you have awareness but are hol ding on
to. Do not concern yoursel f wi th thi s, j ust keep up your
practices. From time to ti me you mi ght want to return to the
prel i mi nary work, to hel p di ssol ve chronic anxi ety and
tension. In fact some i ndi vi dual s keep up the prel i minary
work throughout the enti re Chakra worki ngs. I wholeheart
edly recommend thi s.
CHAPTER NINE
THE TAROT TRUMP CARDS
AND T ANTRIC INTERCOURSE
In thi s chapter I will describe how to create the proper settings
for combi ning the Tarot symbols wi th your Tantric practice.
There will be 22 Tantric i ntercourse sessions spread over six
months to one year depending on time, availability and other
personal considerations.
Special "empowered" days such as the solstice and equinox
are ideal; however, other si gni fi cant days such as bi rthdays
are also excellent for this practce.
Incense, musi c, l i ght and tasty food as wel l as smal l
amounts of alcohol are i mportant accompani ments. (Over the
years I have found 3-4 ounces of wi ne, etc. to be useful in
hel pi ng one to rel ax i nto thi s type of work) . The sounds,
l i ghts, and smel l s will vi vi fy and enhance associations to the
particul ar Trump card of the Maj or Arcana wi th which you
are working. Case' s book on the Tarot wi l l provi de the neces
sary intellectual clues to help you al ong.
Start wi th card #21 , the Worl d. Medi tate on i ts meaning for
at l east one day prior to your session and extract from i t those
symbol s which hel p you to add di n1ensi on and meaning to the
card.
On the day of tht' sessi on you and your partner shoul d
dress i n your speci al cl othi ng ( l oose fi t t i ng garments of soft,
whi te cl ot h are preferabl e) , and prepare the area usi ng the
syn1bol s, fragrance, l i ght i ng, etc. , that you have sel ected to
create the envi ronment .
Now, medi tate on t he Tarot symbol f or at l east ten mnutes.
(The Cnnvl ey- Harri s Tarot deck i s recommended because of
96
Secrets of Western Tantra
97
its
robust energy, but the Wai te or the Gol den Dawn deck will
do. )
Perform the Bani shi ng Ri tual .
Invoke the hi ghest god name you know. You may choose
one l i sted i n the Mi ddl e Pi l l ar or use lAO (ee - aah - oh) .
Vibrate the syllables of the name.
Both partners shoul d l i e down on the bed i n the breathi ng
posi tion, ti l ti ng the pel vi s forward on the i nhal ati on and
lettng i t drop and saying
ff
AH" on the exhal ati on. This should
be done for 15 minutes.
The coupl e shoul d then sti mul ate each other oral l y or by
hand untl they both feel ready for the geni tal embrace.
Each session requi res that the femal e si t on top of the
supine mal e. ( Thi s i s normal l y the easi est posi ti on for
Westerners who have not become experts in Yoga. )
The femal e mounts the mal e; no movement i s al l owed
unless the mal e' s peni s begi ns to lose i ts erection. During this
time each participant begi ns to breath deeply as before. Thi s
shoul d continue for at least 1 0 mi nutes. The breathing should
be synchronized. The mal e and female energy shoul d operate
as one compl ete uni t. Duri ng thi s part of the encounter the
couple should medi tate on the Tarot symbol ( e. g. , The World i n
the fi rst session) or another symbol which both have agreed
upon to represent the Tarot symbol in questi on. For example,
a couple mi ght agree on the i mage of the Buddha when
working wi th the Lovers card. Some fi nd using a God Image
to represent the meani ng of the card to be more effective.
Remember each Maj or Arcana Card symbol i zes a l i vi ng
energy form.
Now, movement may begin and each partner attempts to
control orgasm for at least five minutes.
As orgasm is about to be reached your attention should be
switched to the Chakra being worked with and at that time all
sexual energy shoul d be rel eased. ( See bel ow for Chakra
correspondences to the Major Arcana. )
The essence of the movement i s as fol l ows: The femal e
shoul d fi rst raise hersel f on the exhal ati on, at thi s ti me the
male should also sli ghtly raise hi msel f on the exhal ation. On
the inhalation the femal e shoul d lower hersel f as the male
98
Christopher S. Hyatt, Ph. D.
lowers himsel f. There shoul d be complete union at this time.
After a few moments of thi s, wi th the femal e l eading, she
should begin to reverse this process. That is, she should lower
hersel f on the exhal ation, and raise hersel f on the inhal ation.
The male shoul d foll ow sui t. The couple should continue this
until they can no longer control their breathing and move
ments. As they reach orgasm they shoul d turn their attenti on
to the Chakra in operation.
(Do not become discouraged i f you are somewhat spastic
and uncoordinated i n attempting these exercises. )
After this phase i s complete, the couple shoul d rest quietly
for thirty minutes, medi tating on their highest aspirations and
the meaning of the Tarot Symbol .
Each session i s governed by a di fferent Tarot symbol and
Chakra. Start wi th the Worl d and move backwards through
the cards one by one endi ng wi th the Mage. Start with the
Mul adhara Chakra and move Chakra by Chakra ending with
Sahasrara. Wen a Chakra cycle is compl eted, start over again
with Mul adhara Chakra-
The Fool card is not used until you have completed al l the other
cards and then only as described below.
SOME BRIEF ASSOCIATIONS TO
THE TAROT MAJOR TRUMPS
Worki n
g
the Paths of The Tree of Li fe
THE IMPERSONAL TRANSMUTATION
OF THE FORCE( S)
There are 22 Maj or Tarot Syn1bol s, starti ng wi th t he Fool
which has the reference of zero and is the Ul ti mate Beginning
Force - hi ghl y undi fferent i ated. Counti ng the Fool as one
symbol , 2 1 Tarot Syn1bol s remai n whi ch are di vi ded i nto
groups of seven each. The fi rst seven starting wi th the Mage
are cal l ed the "Operati ng Pri nci pl es- The second group
begi nni ng wi th the Strength Card are cal l ed the "Operating
Agenci es . The fi nal group, begi nni ng wi th the Devil are
cal led the "Mani fested Forces- You wi l l begi n this work wi th
thi s l ast group.
Secrets of Western Tantra
99
If you arrange the Maj or Symbol s in the fol l owi ng order you
will get an idea of how things work:
0
The Chaoti c Whi rl i ng Force
1 2 3 4 5 6 7
THE PRINCIPLES
8 9 10 11 12 13 14
THE AGENCI ES
15 16 17 18 19 20 21
THE MANIFESTATIONS
The example whi ch fol l ows i s onl y an i l l ustration. I t i s not
necessary to understand thi s i n order to benefi t from the
methods.
The Pri mal Force represented by the Fool is channeled
through each Pri nci pl e whi ch fi nds i ts way through an
Agency (a formi ng process) and final l y Mani fests i tsel f as
somethin
g
more concrete. Thus, the frst Principle is the Mage,
moving through the Agency of Strength, Mani festing as the
Devil symbol . (Note that there are seven Tarot symbols for the
Princi pl es, the Agenci es and the Mani festati ons. Therefore
each Chakra i s worked three ti mes, one for each of these
categories. )
0 Fool -Etheri c Ai r -THE WILD CHAOTIC WIND
The Governi ng Force of the Al l
THE CHAKRA OF NO-NAME
The Hebrew Letter i s Al eph
and Al eph' s Number i s One
Aleph i s the Hebrew Letter gi ven to the Fool symbol and
Aleph' s number i s One. I t i s the undi fferenti ated spi ri t of
exi stence. The "Ai ry" al most ai ml ess qual i ty of l i fe. The
Pri mal Force before it is di rected. Thi nk of yoursel f as a
newborn i nfant and then begi n to i magi ne the Expl osion
100 Christopher S. Hyatt, Ph. D.
caused by the Sperm and Egg uniting. Also i magine the mad
frenzy of the many Sperm, each yearning to penetrate the Egg.
Mage -Mercury -Chakra #7
The Hebrew letter is Beth. (Val ue i s 2) . The pl anner and direc
tor of the World, but not i ts creator. Thi nk of yoursel f as a
crawling, exploring i nfant.
High Pri estess -Moon -Chakra #6
The Hebrew letter is Gi mel . (Val ue i s 3) . The death of the
personal ego. The archetypal force of the Divine Goddess. A
vessel i n the highest sense of the word. The Mother of the Sel f.
Think of yoursel f sucking at Mommy s breast.
Empress -Venus -Chakra #5
The Hebrew letter i s Dal ath. (Val ue i s 4). The sexual qual i ty of
the Goddess. Here in the form of attractiveness, a bi t more
personal in thi s sense. Aphrodi te. Reproduct i on in al l i ts
meaning and level s. Think of your love for your mother and
her love for you.
Emperor -Aries -Chakra #4
The Hebrew letter is Heh. (Value is 5) . War, stri fe, conquest,
force, ambi tion, power. Thi nk of your father and your feelings
for him, etc.
Hi erophant -Taurus -Chakra #3
The Hebrew l etter i s Vau. ( Val ue i s 6) . Teachi ng, rati onal
process, l earni ng by expl anati on. Thi nk of the fi rst time you
fel t gui l ty or ashamed.
Lovers -Gemi ni -Chakra #2
The Hebrew letter is Zayi n. ( Val ue is 7) . Forces ari si ng from
the power of i nspi rat i on and i mpul se. Learni ng by i nsti nct
and i nt ui t i on. Thi nk of the words you mi spronounced as a
chi l d-
Chari ot -Cancer -Chakra #1
The Hebrew l et ter i s Cheth. ( Val ue is 8) . Tri umph and victory
t hrough t he regul a t i on of opposi te forces . The di rector
Learni ng by doi ng_ feel i ng and sensi ng. Think of the fi rst time
you n1ade a machi ne work.
Secrets of Western Tantra
Stren
g
th -Leo -Chakra #7
1 01
The Hebrew letter i s Teth. ( Val ue i s 9) . Power unarrested .
Competi tion, courage, wi th the abi l i ty to l et go and move
onward. Think of the fi rst ti me you hi d your feel i ngs from
others.
Hermit -Vir
g
o -Chakra #6
The Hebrew letter i s Yod. ( Val ue i s 1 0) . Active i nspi rati on
Divine wisdom from above. Think of your fi rst masturbati on
fatasy.
Wheel -Jupi ter -Chakra #5
The Hebrew letter is Kaph. (Val ue is 20) . The wheel of fate.
Conveys idea of karma, roulette, success. The feel ing of being
on top of the worl d. Think of your first hot love affai r.
Justice -Li bra -Chakra #4
The Hebrew letter is Lamed. (Val ue is 30) . The goad, the whip,
arrested power. Bal anced forces, but l acking i nspiration and
j oy. Think of your first boss, or of taking orders from above.
Hanged Man -Water -Chakra #3
The Hebrew letter is Mem. ( Val ue is 40) . The sacri fice of the
ego, id and superego i dentification i nto the Abyss Sometimes
thought of as Chri st sacri ficing Hi s personal Ego, to the Sel f.
This act cannot be accompl i shed vicariously as i s cl ai med in
Christi ani ty. No one can do it for you. Anyone who cl aims
they can i s lying, attempting to take away your right to know
the Goddess personal l y by your own efforts. Vi cari ous
salvati on i s disrespectful and demeaning to both Man and His
Gods. Think of why you became i nterested i n Enlightenment.
Death -Scorpi o Chakra #2
The Hebrew letter is Nun. ( Val ue is 50) . Invol untary change as
opposed to the Moon symbol . Transformati on. Think of your
body out of control of your mind.
Temperance -Sagittarius -Chakra #1
The Hebrew letter is Samekh. ( Val ue i s 60) . Combining forces,
working through the process of real i zation. Think of what
Tantra really means.
1 02 Christopher S. Hyatt, Ph. D.
Devi l -Capri corn -Chakra #7
The Hebrew letter is Ayi n. (Val ue is 70) . The powers of the
material forces. Note the to human figures are free to slip off
their chains, yet they are fixated on what they believe and see.
Simpl y a symbol of restriction on any plane of consciousness.
An i nventi on of l i mi ta ti on. Obsessi ons based on fears.
Learning through restriction, fear and anxi ety. Thi nk of ESP
and precognition.
Tower -Mars -Chakra #6
The Hebrew letter i s Peh. ( Val ue i s 80) . Ambi tion, fighting,
courage. The transformation of the sel f forced by living in an
extreme. Learning by opposi tes. Think of how synchronicity
might work.
Star -Aquarius -Chakra #5
The Hebrew letter i s Tzaddi . ( Val ue i s 90) . Hope. The future.
The mul tiplicity of union. Many smal l pieces of l i ght make up
the illusion of l i ght i tself. Learning step by step wi thout l osing
the i mage of the whol e. The fut ure. Think of Hi gher
Intelligence speaking to you.
Moon Pisces -Chakra #4
The Hebrew letter is Qoph. ( Val ue i s 1 00) . Vol untary change.
The secret qual i ties of the changi ng forces of mood and will
opposi ng and combini ng. The phases of personal i ty. Think of
what Jung means by the Shadow.
Sun -Sun -Chakra #3
The Hebrew l etter is Resh. ( Val ue i s 200) . Glory. The moment
of real i zati on. A pass i ng poi nt on the road to si l ence and
wi sdom. Thi nk of Osi ri s Ri sen, Chri st, Rebirth.
Judgment -Fi re -Chakra #2
The Hebrew l etter i s Shi n. ( Val ue i s 300) . An awakening from
the sleep
o
f assumed wakeful ness. The real i zation that we can
wake up wi th the help of our own dual nature. Giving up of
stupi di t and death as our onl y options. Think of a new model
o
f eterni ty.
Secrets of Western Tantra
The World -Satur ( Earth) -Chakra #1
1 03
The Hebrew letter i s Tav. ( Val ue i s 400) . Compl eti on, the
world of uni ty, at the l evel of the Kingdom. Thi nk of Out-of
Body-Experience.
BE SURE TO BEGIN YOUR WORK WITH THE WORLD
Adept students who have compl eted the work as descri bed
wi l l begin to work out other magi ckal rel ati ons among the
Chakras, the Tarot symbols, the Middle Pi l l ar and the Tree of
Life. These methods can be used to deliberately create changes
in the psyche, as wel l as in the worl d. For example what might
be the rel ati onship of working wi th Aj na and the Star symbol
as compared to the Devi l symbol ? How could each be used to
affect your l i fe, and what i nsights might be developed?
THE GREAT THUNDER: THE ULTIMATE ORGASM
When you have completed working al l of the Tarot Symbols
(Paths of the Tree) through the Mage, then and only then may
you work the energy of the Fool and the CHAKRA of No
Name.
To begin, breathe deeply, and then rol l yourselves up into
two bal l s. Imagine that you are both formul ati ng the energy
necessary for the creation of new worlds. Hold thi s posi tion
for at l east 3 mnutes, then expand yourselves manifesting the
energy
vou have both created. You may l et out a yel l i f
a
ppropriate
Perfor the Lesser Bani shi ng Ritual of the Pentagram
( Refer to the Appendix for additional instructions)
The Kabbalist ic Cross
Facing east:
Touch your forehead and say Atoh (aah - toh) .
Touch your Heart and say Malkuth (mal - kooth) .
Touch your Rght Shoulder and say Ve-Geburah (veh - ghee
boo - rah) .
1 04 Christopher S. Hyatt, Ph. D.
Touch your Left Shoulder and say Ve-Gedul ah (veh - ghee -
doo - lah) .
Touch your Heart and say Le-Oiam (lee - oh - l um) .
Poi nt the symbol i c dagger i nward and say Amen (aah
mayn) .
Still faci ng east:
Trace the Banishing pentagram and vibrate Y H V H (yoad -
hay - vaahv - hay), as you thrust your symbolic dagger into
the heart of the pentagram.
Wi th your arm sti l l extended, turn to the South:
Trace the Bani shi ng penta gr am and vi brate the name
ADONAI (aah - doh - noy) . [ Remember to thrust the symbolic
dagger as you vibrate each God name] .
With your arm sti ll extended, turn t o the West:
Trace the Banishing pentagram and vibrate the name EHIEH
(eh - hayh - yay) .
With your arm sti ll extended, turn to the North:
Trace the Banishing pentagram and vibrate the name AGLA
(ah - guh - l ah) .
With your arm sti l l extended return t o t he East, completing
the ci rcl e.
Now imagine yourself surrounded i n a Fl aming Ci rcl e of four
Pentagrams.
Stand strai ght wi th your arms out formi ng the shape of a
Cross:
Before me Raphael ( rah - fay - al e) .
Behi nd me Gabri el ( gah - bree - al e) .
At my ri ght shoul der, Mi chael ( mee - kigh - al e) .
At my l eft shoul der, Auri el (oh - ree - al e) .
Then say:
Before me fl ames the Pent agram Behi nd me shines the si x
rayed Star.
Fi ni sh by repeati ng t he Kabbal i sti c Cross:
Touch your forehead and say Atoh.
Secrets of Western Tantra
Touch your Heart and say Mal kuth.
Touch your Right Shoul der and say Ve-Geburah.
Touch your Left Shoul der and say Ve-Gedul ah.
Touch your Heart and say Le-Oi am.
Point the symbolic dagger inward and say Amen.
1 05
Now invoke usi ng the same ri tual described above. The di ffer
ence is that you trace the pent agram di fferentl yv (See the
Appendi x. )
The Mi ddl e Pi l l ar
I n Dr. Regardie' s copy of Wi l hel m' s Secret Of The Golden
Flower, 3rd impression, 1 935, there are a number of passages
uderlined. As Dr. Regardie was not a habitual underliner_ we
may assume that when he di d underline, i t was for a very
good reasone One of the passages which he underlined more
than once contained references to the circulaton of l ight.
In the next method, the proper ci rcul ati on of l i ght is
essential for the true magickal effects to occur.
Therefore i t i s urged that the partners shoul d practice the
ritual many times prior to i ncl uding the sexual aspects. As a
rule i t i s wi se to practi ce thi s together hol di ng hands or
touching i n some fashion.
The Great Whirlings
The male should be on hi s back and the female should sif on
top of hi m. Move onl y when i nstructed, unl ess the peni s
begins to lose its stiffness.
Begin by imagining a sci ntillati ng whi te light about the size
of a
smal l basketbal l forming above the head and piercing the
top of the skul l . This is cal l ed the Kether point. Now vibrate
the Divi ne Name EHIEH (eh - hayh - yay) as the sphere of
Li ght grows bri ghter and more energeti c. Do t hi s for 5
mi nutes.
On the last si x vibrations of EHIEH the female should move
on each sound of the word.
As the force of this whi rl i ng bal l of power becomes exceed
i ngl y real for you and your partner, al l ow the energy to
1 06 Christopher S. Hyatt, Ph. D.
descend slowly through the head. Allow i t to rest in the thoat
or Da' ath point. Here imagine a lavender color. Vibrate the
Divi ne Name Y H V H ELOHIM (yeh - ho - vah ale - oh -
heem) until the energy becomes exceedngly real for you ad
your parter.
Again on the last six vibrati ons the female should move 6
times.
Bring the energy down through the chest until i t rests at the
Heart or Ti phareth. Vi brate the Di vi ne Name Y H V H
ELOAH VA DAA TH (yeh - ho - vah el - oh - ah vah da -
ahth) . The col or of l i ght shoul d be golden yel l ow growing
brighter and clearer as you vibrate the Name.
On the 6 last vibrations the female shoul d move 6 times.
Move the power through the di aphragm and abdominal
region to the pelvis (Yesod) , and vibrate the Divine Name
SHADDAI EL CHAI (sha - dye el hi ) vi sual izing a sphere of
deep purl e.
Here on the l ast 1 0 vi brati ons the mal e shoul d move 10
times very slowly.
Final l y, allow the energy to descend through the leg until i t
formul ates at Malkuth, the feet. The Divine Name i s ADONAI
HA-ARETZ ( ah - doe - noy ha - ah - retz) and the sphere is
black.
The male shoul d again move 1 0 times qui ckl y on the final
vibrations of the holy name.
Now, draw the energy up fron1 the Black l i ght of Malkuth
changi ng col ors as descri bed above as i t ascends to Kether.
When the l i ght reaches Kether concentrate on the Whi te
bri l l i ance of t hi s regi on.
When t he l i ght i s a t Ket her a nd your movements are
compl ete, medi tate si l entl y for a
f
ew moments and then begi n
the ci rcul ati on of whi te l i ght .
Note: At ti mes Dr. Regardi e i gnored the di fferent colors o
f
the Spheres and si mpl y used the whi te sci nti ll ating light of
Kether for each of the points. However, he and I a
g
red that
Secrets of Western Tantra
1 07
the colored system is better sui ted for the practice of Western
Tantra.
The Orgast |c Circulation Of Light
Circulate the energy of the Whi te Light as follows:
Al low i t to descend downward and out ward via the left side of
the body duri ng every exlzalatio11 . When it reaches the

l eft foot,
transfer the energy over to the right foot and al l ow i t to ascend
the right s|dc of the body on the inhalation. Thi s should be done at
least 10 times. The partners should move slowly i n unison 10
times.
The second circulat ion of energy begins in Kether and travels
down the front of the body on the ex|a|ation and then up the back
of the body on the i nhalation. This shoul d be done at least ten
times as wel l . The parters shoul d move slowl y i n unison 1 0
times.
The t|ird ci rculation, begi nni ng wi th Kether, fol l ows down
through the body on ||c cx|c|c||ca unti l it reaches Mal kuth. The
energy is drawn up through the body to Kether on the inhalation.
When i t reaches the Crown, imagine i t to discharge like water
from a fountai n at the end of each i nhal ati on. The fire and
sparks of this scintill ati ng fountain go up and out through the
Crown and then descend down and encompasses the body on
the exhalation. After the final circulati on has been completed
and the fountai ni ng maintai ned for a few movements, the
couple shoul d begin movi ng and breathi ng heavi ly as they
surround themselves wi th sparkli ng l i ght. The movements
should then become spontaneous and at the moment of
orgasm the l i ght shoul d be gathered and thrust beyond
Sahasrara, toward the Chakra wi th No Name.
The Crystal l izati on Of The Li ght
The orgastic Light of the Chakra of No Name may be l ikened
to the Philosopher' s Stone, The Gol den Flower, or the Lotus. It
is a body of l i ght created by the process of transmutation of
spiritual sexual energy. Thi s i s an experienti al real i zati ong
thus, the proof of the pudding is in the Doing and Creating.
1 08
Christopher S. Hyatt, Ph. D.
The process of transmutation requires the proper balance
and mixing of heat /cold, passive/active and white/black. In a
broader sense we are using tremendous active forces to create
a non-active force. The nurturing we provide the womb-child
through our practices creates a worthy resting pl ace of deep
si lence for the aspirants involved in the-creation process.
The ci rcul ating of orgastic light is no doubt one of the most
beauti ful secrets of the Great Work. As the l i ght ci rcul ates
again and again and your practices become more powerful
and refined, a crystal l ization occurs and you begin to form the
magickal chi l d. Whether you choose i t to be physical or spiri
tual or both, the creation of thi s spirit body al l ows you to have
con
t
act with the forces of the higher Spiritual Body. You have
not onl y opened the doors of percepti on, but can now begin
the process of real action in a way unknown to those who lack
this i ni ti ation.
CHAPTER TEN
THE MAGICKAL CHILD
Dr. Israel Regardie believed that these techni ques could be
used by advanced students to incarnate "spi ri tual " energies
on the physical plane, as wel l as making i mportant shi fts i n
the orientation of the Psyche and the Universe. In other words,
i f these methods were used properly, couples could bring into
the world "divine" forces in the children they generated, who
could influence the future of the race.
In thi s sense Dr. Regardi e was advocating a new form of
bi rth control . Li ke mysel f, he bel i eved that we have had
enough dross, and it i s ti me to go for the gol d. However, we
were both aware of the fact that unless enough i ndi viduals
took i t upon themsel ves to do the work consciously we would
have to conti nue " feedi ng" the Universe i n our pri mitive
mechanical ways. These incl uded such things as wars, pl agues
and suffering in general .
In addi ti on to creating "real chi l dren" these methods could
be used to create "psycho-spi ri tual vessels, " whi ch would
shi ft the focus of the mind as well as develop new powers and
abi l i tes.
We knew that these pri nci pl es and practices woul d never
be t aken up by the ordi nary person and thus we had l i ttle
need to worry about bl unders in that area. Only those indi vid
ual s wi th grea t determi nati on and persi stence would even
attempt to enter the Hal l of True Ini tiation. While Dr.
R
egardie
bel i eved i n i ndul gence i n the hi ghest senseg he knew that the
act of transcendence coul d onl y occur when the
R
oot i nsti ncts
were freed from the compul si ons of ci vi l i zati on and fi nal l y
t ranscended.
l OY
1 1 0 Christopher S. Hyatt, Ph. D.
This di d not mean that physical enj oyment would cease. It
simply meant that another component would be added to the
Root instinct once the compulsions created by society were re
moved. Thi s i s why he recommended that aspiring
JJ
seekers"
undergo therapy and other forms of treatment, of which thi s
book and its practices are an example.
To use these techniques for the purposes of occult eugenics
i t is essenti al that you have fol l owed all the i nstructi ons out
lined previously.
The creation of the magickal chil d by ri tual i zed sexual prac
tices is symbolic in one sense of the whirling forces of nature,
mxing and separating i n their chaotic dance of creati on.
Man' s working with the basi c forces of nature allows con
scious co-operation and co-creation wi th the cosmos, and she/
he becomes a mniature form of the cosmic process fol lowing
i ts root laws.
By wi l l ful and consci ous cooperati on man i ncreases and
refi nes hi s energies, sacri fi ci ng hi msel f wi l l i ngl y to Nature
instead of being a passive food source in the food chain. The
realization that man' s emotional, physical and sexual energies
are food for the // Gods" can create great personal turmoil at
first, however, when one begins to j oyousl y partici pate in this
spiri tual feedi ng frenzy_ one is "el evated perpendi cul arly to
infinity, " as Crowley wrote.
SELECTING THE SYMBOLS
YOU WI SH TO MANIFEST
"Know t hen that as Man i s borl l i n to this world amidst the
darkness L( Nat ure and the s t rife of con tendi 1 lg forces, so
ml l s t lz is fi rs t endeavor be to seek tlz e Light through their
reconciliat ion . Tlut s, thou who hast t rial and trouble of this
l ife, rejoice beca l l se of them, for i 1 1 them is st ren
g
th, and by
thei r means is a pathway opened u1 l to that Light Divi ne.
"tlow should i t be ot herwise, 0 man, whose l ie is but a
day i 1 1 Eterni ty, a drop i n the Ocean of Ti me ? How, i thy
t rials were not mat z y, coulds t thou purge thy soul from the
dross of Earth ? "
Secrets of Western Tantra
1 1 1
To "purge thy soul from the dross of Earth" means to stop
feding the Universe mechanical l y.
Easier said than done? Well, yes and no. We begi n to purge
the earth of i ts dross by the act of transcendence and by actual
i zi ng our True Wi l l , through di sci pl i ne and i ntenti onal
suffering. Thi s l ast phrase i s often mi sunderstood. I under
stand intentional "sufferi ng" as consci ous work ai med at
devel oping a "real 1 . " Often thi s requi res goi ng agai nst the
automatic processes of mi nd/body whi ch many i ndi vi dual s
find painful . It i s the opposi te of struggle and i ndul gence.
USING THE TAROT SYMBOLS ON A DAILY BASIS
Your personal Tarot symbol s are determined by anal yzi ng
your bi rth date. They are the karmic forces or energies you
were born wi th, and must contend wi th from birth throughout
most of your life. It is important to work wi th these symbols
frst as they will set the stage for what i s to come.
The Tarot symbols of your bi rth are pictorial and thus have
a greater i mpact on your consci ous and unconsci ous mi nd
than mere concepts and words. They serve the purpose of
stimulating the transcendental process.
When I speak of the transcendental process I am more
concerned wi th the process than wi th the content of what i s
transcended. Thi s atti tude i s more obj ective than that of
dogmatic morali ty and ul timately more useful . For example, it
matters not whether eating or sex or opening a door wi th your
right hand i s tanscended; what matters, is that consciousness
becomes fully aware that transcendence is possibl e.
My posi tion has someti mes been regarded as amoral or
immoral by conventi onal western rel i gi ons. On the lower
planes of man' s functioning as an insect, thi s i s no doubt
correct : I am undermining hive moral i ty and hive di scipline.
On the higher planes, however, this posi tion i s hi ghly moral .
The Tarot symbols of the minor arcana are ideal for teaching
the transcendence process in a practical fashion.
1 12 Christopher S. Hyatt, Ph. D.
YOUR PERSONAL TAROT SYMBOLS
Make your personal Tarot symbols a part of your conscious
ness, and note their operati on in your dai ly activi ties.
Begin l ooking at the symbol s which precede and follow
your birth symbol in the Minor Arcana, as these make up your
"krmic-genetic fle. "
Later on, focus on the symbol s which precede and fol low
you in the Major Arcana. Though these are highly abstract and
archetpal, they wi l l give you clues into the nature and pl ans
of your Psyche. I will describe thi s in greater detail l ater.
When attempting to understand and become more familiar
with the Court Cards, i t is wise to reflect on the natural oppo
site of your bi rth card. Thus, i f you are a Queen of Cups, note
the nature and action of the King of Cups.
DETERMINING YOUR SYMBOLS
The Court Card Symbol/he Personage
- If you are a female, and 40 years or ol der, you are a
Queen force.
- I f you are under 40 and female, you are a Page or
Princess force.
There i s nothing sacred about the age 40. You may be a
Queen force at 20, or a Page / Pri ncess force at 60. Use the
above rule and then deci de which fi ts you best.
The same holds true for men. An older male is a King and a
younger one i s a Kni ght. ( I n Crowley' s deck, the older male is
the Kni ght, and the younger mal e i s the Price. ) Use the 40
rul e and then deci de for yoursel f.
Court Forces And El ements
I f you are a Water si gn and a female under 40 you would be a
Page of Cups i n the court cards. Over 40 makes you a Queen
of Cups. I f you are a mal e and a wa ter sign you would be a
Ki ng of Cups i f over 40 and a Kni ght of Cups i f under 40.
I f you are an Earth si gn are a male over 40, you are a Ki ng
of Pentacles Under 40 makes you a Kni ght of Pentacles. If you
are a femal e and an earth si gn over 40, you are a Queen of
Secrets of Western Tantra
1 1 3
Pentacles; under 40 makes you a Pa
g
e of Pentacl es. I f you are
an Ai r si gn and a femal e over 40, you are a Queen of Swords;
under 40 i s a Page of Swords I f you are an Ai r si gn and mal e
over 40, you are a Ki ng of Swords; under 40 makes you a
Knight of Swords. I f you are a Fire si gn and a male over 40,
you are a King of Wands; under 40 is a Kni ght of Wands. I f
you are a fire si gn and a femal e over 40, you are a Queen of
Wands; under 40 i s a Page of Wands.
Find the court card whi ch symbol i zes you and wri te i t
down in your Tarot j ournal
Note: Accordi ng to Dr. Israel Re
g
ardie ( 1 984) , Knights si t
on Thrones, and Ki ngs ri de on Horses. (Thi s maybe one
reason why Crowley changed King to Knight and Knight to
Prince. ) Some decks have these reversed so as to confound the
user. Make corrections on your symbols i f you so desi re.
The Elemental Forces: Signs and Decans
Note: Dl i s the fi rst decan, 02 i s the second, 03 i s the third.
The number fol l owing Dl etc. i s the date the decan begins.
The ending date i s the day before the next decan begins The
decans help you understand the speci fi c qual i ties and nature
of your spi ri tual energy. Al l of these dates are very cl ose
approxi mations. Veri fy them in a ephemeris, as there will be
mnor changes from tme to time.
Wands are fi re signs:
Aries, (01 3-21 ) bol dness, fierceness, resol ution and shame
lessness, ( 02 4- 1 ) pri de nobi l i ty, weal th and rul ership, ( 03
4- 1 1) subtlety and beauty.
Leo, ( 01 7-23) bol dness, l iberal i ty, vi ctory, cruel ty, l ust and
vi olence, ( 02 8-3) love, pl easure, society, carefulness, (
0
3 8-1 4)
i
gorance, pretended knowledge, wrangl i ng, vi ctory over the
low and base, the drawing of swords.
Sagittarius, ( 01 1 1-23) bol dness, freedom, wel fare, l iberal i ty,
fields and gardens, ( 02 1 2-3) fear, worry, l amentation, gri ef
and anxiety, (03 12- 13) i l l -wi l l , levi ty, envy; obsti nacy and
swi ftness in all evi l activi ties.
1 1 4
Christoher S. Hyatt, Ph. D.
Cups are water si
g
ns:
Cancer, (D1 6-22) sci ence, l ove, mirth, subtlety and magi str,
( 02 7-3) pleasure, mirth, abundance and plenty, ( D3 7-13)
acquiring goods, pursui ng, contention among peopl e.
Scorpi o, (01 1 0-24) stri fe, sadness, treachery, deceit, i l l wi ll,
(02 1 1 -4) affronts, detection, stirri ng up of quarrels, science,
(03 1 1 - 1 3) war, drunkenness, fornication, weal th, pri de and
rage against women.
Pisces, ( D1 2- 1 9) thoughts, anxi ety, movi ng from place to
place, seeking of ri ches and food, ( 02 3-1 ) high mindedness
and great ideals, ( 03 3-1 1 ) sex, peacemaki ng and pleasure.
Swords are ai r signs:
Gemini, ( 01 5-22) writing, cal cul ations, giving and receiving
money and wisdom in unprofi table things, (02 6-2) burdens,
pressure, l abor, subtlety, di shonesty, ( 03 6- 1 2) disdai n, mirth,
and many unprofi table words.
Libra, ( Dl 9-24) j ustice, ai d, truth and helping the poor, (02
1 0-4) gl uttony, following l owl y pl easures, ( 03 1 0- 14) quiet
ness, dance, ease, plenty, the good l i fe.
Aquari us, ( 01 1 -2 1 ) poverty, anxi ety, gri eving after gain,
never resting from labor, ( 02 1-31 ) beauty, domi nance, con
cei t, good manners and self-esteem, ( 03 21 0) abundance and
compli ments, detecti on and affronts.
Pentacles are earth signs:
Taurus, (01 4-21 ) bui l ding_ p
l
anti ng and earthly wisdom, (02
5- l ) power, nobi l i t y, ru
l
e over peopl e, ( 03 5- 12) misery,
sl avery, necessi ty, madness, and baseness.
Vi r
g
o, ( Dl 8-24) pl anting, col oni zi ng, col l ecting and storing
money and food, ( 02 9-4) gain, covetousness, hoarding, (03 9-
1 4) sl ot hful ness, old at ti tudes, and loss through compulsions.
Ca
p
ri corn, ( 01 1 2-22) wanderi ng travai l , l abor and j oy, gains
and l oss, weakness and necessi ty, ( 02 1 -2) seeking the un
knowabl e, ( 03 1 - 1 2) covetousness, suspicion, careful ordering
of matters but wi th di scontent v
Secrets of Western Tant ra
Mi nor Arcana Si
g
ns
1 1 5
Your personal symbol i n the Mi nor Arcana i s determi ned by
your compl ete bi rth date. For exampl e December 1 5, 1 947,
would be 1 2- 15- 1 947.
Enter your bi rth date i n your Ta rot Journal . Now begi n
reducing thi s date t o a number from 2 through 1 0.
Aces, the number 1 , do not count as they are pri mal and
represent undi fferenti ated formul ating energi es.
Each Ace symbol evol ves through an enti re process of
devel opment, as reflected by i ts transformati on from one
number to the next i n the sequence 2 through 1 0.
Each number from 2 through 1 0 i s a stage of mani fest
energy whi ch has i ts own meani ng and devel opmental
attrbute.
For an i n-depth understandi ng of thi s phenomena, study
the glyph of the Tree of Li fe ( See The Com
p
lete Golden Dawn
System of Magic, 1984, Falcon Press. )
Begi n wi th your own sui t, by pl aci ng each
R
oot Card or
Ace, one at a ti me on posi ti on number one, the Crown. Then
follow wi th symbol number 2 of that sui t, etc. Study and
refect on the devel opmental process, from the undi fferenti
ated to the fi nal mani festati on. Start wi th the Ace of Wands
( Fire), move to Cups (Water) then to Swords ( Ai r) , and fi nally
Pentacles (Earth) .
These are associ ated wi th the Four Worl ds of the
Kabbal i sts: Atzi l uth ( Fi re-Wands-Ki ng-Force), Briah (Water
Cups-Queen-Force) , Yetzirah ( Air-Swords-Kni ght-Force) , and
Assi ah (Earth-Pentacles-Page-Force) . As you study these you
will di scover how your own personal minor arcana symbol
rel ates to the Tree of Li fe and to the Uni verse at l arge. Thi s
will help you to di scover and understand your True Wi l l .
Ener
gy
Names On The Tree And Tarot Card Numbers
The first three energy centers are archetypal :
Kether are Aces -The Crown.
Chokmah are 2s -The Father.
Bi nah are 3s -The Mother.
1 1 6
Gedulah are 4s, think of Jupi ter.
Geburah are Ss, think of Mars.
Tiphareth are 6s, think of the Sun.
Netzach are 7s, think of Venus.
Hod are 8s, think of Mercury.
Yesod are 9s, think of Moon.
Mal kuth are lOs, think of Earth.
Christopher S. Hyatt, Ph. D.
Note: the Tree of Li fe consi sts of three pi l l ars wi th three
energy centers on the outer pi l l ars ( the left pi l l ar contains
Binah, Geburah, and Hod; the right pi l l ar contains Chokmah,
Gedul ah and Netzach; and the mddl e pi l l ar i ncludes Kether,
Tiphareth, Yesod, and Mal kuth) . The mi ddl e pi l l ar has certain
energy centers simi l ar to the Chakras: Kether is often thought
of as the Crown, Tiphareth the Heart, Yesod the Generative
functions, and Mal kuth the Physical body, or Earth.
Reduci n
g
The Bi rth Date To Fi nd Your Personal Symbol
For example i f your bi rthday i s 7- 1 2-1 943, your number is 9:
(7 + 12 + 19 + 43 " 81; 8 + 1 9) .
If your birthday was 9-1 1- 1966, your number i s 6.
You find your number by addi ng: 9 + 1 1 + 19 + 66. This
equal s 96. Then conti nue addi ng unti l a number from 2
through 1 0 is reached: 9 + 6 15 and, final ly, 1 + 5 6. Check
your addi tion at least 3 t i mes .
Let us reduce the date 1 - 1 5- 1 988. 1 + 1 5 + 1 9 + 88 1 23.
1 + 2 + 3 " 6. The number i s 6. Try five more dates until you
get the procedure down.
Remember tha t the astrol ogi cal si gns are rel ated to the
symbol energi es in the fol l owi ng fashi on:
Cups are water sigHs: Cal l cer, Scorpio, Pisces
Wands are fi re signs : Aries, Leo, Sagit tarius
Swords are ai r sig1 1 s: Gemi 1 1 i, A
q
uari us, Libra
Pen tacles are tartlz signs: Taurus, Capricorn, Virgo
Usi ng thi s i nformati on and the numerical reducti on method
descri bed above
,
we a rri ve at our personal Mi nor Arcana
symbol as fol l ows:
Secrets of Western Tantra 1 1 7
My birthday i s 7- 12- 1943. I am a Cancer, therefore I am a
Cup. Reducing my bi rthday to a number from 2-10 gives us a
9. (7 + 12 + 19 + 43 = 81; 8 + 1 = 9) . I am a 9 of Cups.
Now let us try Dr. Regardi e' s birthday. He i s a Scorpio and
thus a Cup. Reducing his bi rthday, 1 1 - 1 7- 1 907, gives us a 9
also. ( 1 1 + 17 + 19 + 7 = 54; 5 + 4 = 9) . Dr. Regardie i s also a 9
of Cups. Although we are both 9 of Cups, there i s al so a great
deal of di fference between us based on our Si gns, Major
Arcana Card, and Decans.
Let us try thi s bi rth date, 12-25-0000. Summing these we
have 10. ( 12 + 25 = 37; 3 + 7 = 1 0) . As thi s bi rthday is Capri
corn, an Earth sign, we have the 10 of Pentacles.
Now ty thi s wi th your birth date and wri te i t down in your
j ournal . Next, cal cul ate your parents' bi rth dates and two
other individuals who are close to you.
Fi ndi ng Your Archetypal Symbol i n the Maj or Arcana
Here again, your bi rth date i s the key el ement. Note the astro
logi cal signs and thei r rel ationshi ps to the Major Symbol s:
For the Si gn:
Aries: The Emperor
Taurus: The Hierophant
Gemi ni : The Lovers
Cancer: The Chari ot
Leo: Strength
Vi rgo: The Hermi t
Li bra: J usti ce
Scorpi o: Dea th
Safi t l ari us: Temperance
Capricorn : The Devi l
Aquari us: The Sta r
Pisces : The Moon
1 1 8
Christopher S. Hyatt, Ph. D.
If, for a moment_ you can imagine a force starting somewhere
in the Universe and finding i ts way down to a single point,
you will get a sense of the Archetpal energy moving its way
from the Maj or Symbol , to the Court Symbol , to the Root
symbol of the Ace and then down to your personal symbol .
To appl y this to a speci fi c case, I wi l l use my bi rth date
which i s 7- 1 2-1943. I was born under the sign of Cancer, and
thus I am the Archetype of the Charioteer. I am also the King
of Cups_ because I am a male over 40, the ace of Cups because
I am a water sign and the 9 of Cups, because I am a water sign
and my bi rth date reduces to 9.
I n my Journal I would wri te down the fol l owing after m
y
birth date:
Maj or Symbol : The Charioteer
Court Symbol : The King of Cups
The Root Symbol: Ace of Cups
Personal Symbol : The Nine of Cups
Preceding Personal Symbol : The Ei ght of Cups
Progressive Personal Symbol : The Ten of Cups
The precedi ng Mi nor Arcana symbol gi ves you a sense of
where you are coming from, and the progressive symbol tells
you where you are going. For example, my preceding symbol
i s the 8 of Cups and my progressive symbol i s the 1 0 of Cups.
As the nine, I am in the middl e, movi ng about these three
symbol s - Thi s can tell me much about how I functi on and the
events of my dai l y l i fe.
Once you know your three symbol s i n the minor arcana,
you can begin to create a story about your situation.
For example, as the Chari oteer I am archetypical l y involved
wi th Tri umph and Vi ctory over certai n powerful forces. The
i ssues of Vi ctory and Triumph are very important to me and
i n this phase of my l i fe ( over 40) I attempt to mani fest these
through Venusi an qual i ti es. I am deepl y involved wi th Tantric
Love, wri ti ngg the ar ts and sci ence. I am very enthusi astic,
capabl e of great extremes of emotiona I have to guard against
obsessi ons wi th sex, i dl eness and exaggerations.
The 9 of Cups i ndi cates agai n that I am i mpulse-guided.
I
desi re con1pl ete materi al success, and I am capable of gluttony
Secrets of Western Tantra
1 1 9
and extreme sel f-indul gence. I am concerned wi th col lecti ng
power ad having my every wi sh satisfied.
The 8 of Cups indicates that I someti mes abandon much of
my material pre-occupation for a new begi nni ng. Frequentl y
this indicates a spiri tual quest or taki ng up the occupation of
healer.
The 1 0 of Cups i ndi cates that I am blessed by good fortune,
and perpetual success. However, this pertai ns to the future. I t
will only mani fest i tsel f when I am capable of control l ing and
modul ating my more undi fferentiated energies
Determining your three cards i f you are a 1 0 or a 2 is a l i ttle
di fferent. I f, for example, you are a 10 of Wands, your past
card is the 9 of Wands, but your next card is the 2 of Cups. Thi s
is based on the rule of descending worlds. ( Do not get infated
or defated by the words "ascending or "descending. ") The
four worlds of mani festation are:
Fi re
Water
Ai r
Earth
Thus moving down from the sui t of Fire (Wands) you move
into the suit of Water (Cups) . In the case of the 1 0 of Wands,
the balancing symbols of the past and future would be the 9 of
Wands and 2 of Cups respectively.
In my opi ni on, thi s i s the finest way to study the psycho
spi ritual noti on of karma. In fact, students who use these
symbol s in a proper fashi on and who al so generate a l arge
amount of free wi l l can move through all of thei r l ives in one
l i feti me and free themsel ves from the wheel of bi rth and
death.
In practice then, i f we assume that we al l start from the
worl d of Fi re ( Wands) and move to the worl d of Earth
(Pentacles) , pentacle people may be closer to finishing their
tour of duty than any of the other sui ts.
However, some believe that the Fi re people (Wands) are
closer to finishing their tour than any other.
1 20
Christopher S. Hyatt, Ph. D.
Since thi s i s a model which no one can scienti fical l y veri fy,
the safest method i s to learn to l ive the l i fe of each symbol in
the mnor cards.
Before we can do that, we must, however, become com
pletely fami l i ar wi th our own bi rth card, and our i mmediate
past and future.
CHAPTER ELEVEN
CREATING
THE MAGICKAL CHILD
Once you are fami l i ar wi th the Tarot and have determi ned the
Minor Arcana, Court cards and Maj or Arcana symbols for you
and your mate, study and medi tate on these for one week.
Next you wi l l select the qual i ties and energies you wish to
incarnate in a l iving spi ri t or magickal chil d. Because you will
use the Minor Arcana to represent these energies, you need to
be toroughly famil i ar wi th the Tarot.
For example, say you wi sh the child to have the qual i ties of
the 2 of Cups. You know that the water si gns are Scorpi o,
Cancer, and Pisces. Wri te down the qual i ties of each of the
water signs and thei r respective decans and medi tate on them.
Then choose the preferred decan for each of the signs and rank
them as first, second and third choices. Say you wish the child
to be primari l y infuenced by the first decan of Cancer . Look up
the qual i t ies and wri te them down . You will then be ready to
construct a Ri tual as explained below.
BRIEF MEANINGS OF
THE MINORS & COURT CARDS
Since my trai ni ng has been i n the psychological and sociologi
cal aspects of the human condition, I tend to view each of the
Minor Arcana symbols as representative of the types of expe
riences and orientations a person can have in l i fe. Some of the
given meanings cannot reflect the i mpact that these i mages
have on the mind. In my opinion these i mages are the best
representation of the character, learning experiences and the
ups and down of l i fe. Equal l y important are the "sol utons"
they provide for the human condi tion.
121
1 22 Christopher S. Hyatt, Ph. D.
Wands: The Intuitive Person
Ace of Wands:
Root of fire, force, strength, sudden acceleration.
The realm of spirit, creation and energ.
2 of wands: dominion, power over one' s sphere and terri tory.
3 of wands: established strength, fixed and entrenched, an
aspect of arrogance.
4 of wands: perfected and exempl ary work, that which en
dures, equilibri um, balance and harmony.
5 of wands: stri fe, clashes and di scord wi th a farci cal or ab
surd qual i ty; i mpotent, feeble and i nept confl i ct. Compare
with the 5 of Swords.
6 of wands: victory after stasis; triumph and ful fi l l ment, gain
and success.
7 of wands : valor and forti tude i n the face of opposition; how
ever, this may be a fal se battle, or one created by one' s own
unconsci ous temperatnent. ( Thi s card was the desi gnated
symbol on 12-7-1941 =79=7W, Pearl Harbor Day) .
8 of wands: swi ftness, arrival of information wi th haste, capri
cious and flighty quali ty; falling to earth.
9 of wands: magni ficent strength, outstandi ng force, heal th,
energy.
10 of wands: great oppression, burdens, mal ice, revenge. Here
one must l earn to cal m the mi nd when oppressed, and take
one thi ng at a ti n1e. Magni fi cent stren
g
th has now turned i nto
a burden. What was mi ssi ng for t hi s to happen?
Ki ng of wands: acti ve, generous, fi erce, sudden and impetu
ous; i f i l l - di gni fi ed thi s becomes evi l -minded, cruel , brutal .
[ Note: "I l l -di gni fied" means that the cards next to the card at
i ssue exert a negati ve i nfuence- ]
Queen of wands: steady force appl i ed, attractive power; kind
and generous when not opposed; i f i l l digni fi ed@ the force is
domneeri ng_ revengeful , and tyrannical . Thi s Queen can be a
betrayer!
Secrets of Western Tantra
1 23
Knight of wands: usual l y he i s nobl e, qui ck, hasty, strong,
violent, but j ust. If i l l -di gni fi ed, he is cruel , i ntol erant, prej u
diced and i l l -natured.
Page of wands: bri l l i ance, courage, beauty, force sudden i n
anger or love; a desire for power; enthusi astic; and revengeful .
I f i l l -di gni fi ed, super fi ci al , theat ri cal , cruel , unstabl e and
domineering.
Cups: The Feel i ng Person
Acc cf Cups
Rcc| cf uc|cr, fcr| ||||y, prcJuc||ocacss, |cca|q,
p|ccsar ca1 |cpp|acss Crcc||oc cacrg c] ||c
|ccr| caJ cmc||cas
2 of cups: l ove, friendshi p, marriage; positive emotion, wi th a
q
ual i ty of courage.
3 of cups : abundance, merriment, j oyous friendshi p; a very
femnine energy.
4 of cups: pleasure, l uxury, gi fts given and received; but some
tension always present. Indi cates a change in l i fe orientation.
Indecision; doubt; Hamlet' s hesitation.
5 of cups: l oss of pl easure, di sappoi ntment i n relationships,
nostalgia for the l ost thi ngs of the past. A person crying
behind closed door.
6 of cups: empty pl easure, chi l dhood dreams ful fi l l ed. A ten
dency to live i n the past. The j oys and games of chil dhood.
The drifter or Flower child.
7 of cups: i l lusory success, weakness i n a posi tion of power,
lies, decei t, fattery. There is a strong aspect of sel fdeception
Believi ng that the ego i s capabl e of handl i ng responsibi l i ty
when i t i s not.
8 of cups: success abandoned . . . new beginnings, someti mes
moving toward the spiritual path. Often referred to as leaving
materi al success for something hi gher, but not necessari ly of
ones own free will .
1 24
Christoher S. Hyatt, Ph. D.
9 of cups: material success complete, wi shes ful filled, some
ti mes wi th over-i ndul gence. Pleasant and generous, but
sometmes very moody and greedy (insecure) .
10 of cups: perpetual success, good fortune, This can become
very boring i f a new challenge and a hi gher goal i s not on the
horizon.
King of cups: graceful , poetic, Venusian, indolent, but enthu
si asti c if aroused. If i l l -di gni fi ed, he is sensual , i dl e and
untruthful .
Queen of cups: i magi native, poeti c, ki nd, but unwi l l ing to
take on the burdens of others, dreamy in nature, good in
essence, easily affected by other forces, stronger in imagina
tion than in feel ing.
Knight of cups: is subtle, vi ol ent and crafty wi th an artistic
fare. A fierce nature wi th a cal m exteri or. I f i ll -di gni fied he
can become intensely evi l . (Machiavell i an) The Borgia Pope.
Page of cups: sweet, kind, poetic, gentle, i maginative, dreamy,
at times indolent, yet courageous if roused. If i l l -dignified, she
i s sel fish and 1 uxurious.
Swords: The Reasoni ng Person
Ace of Swords:
Root of air, an invoked force, a great power for good or evil, st rength
through t rouble, the afrmat ion of just ice. The creative energj of
reason .
2 of swords : peace restored wi th mi nor tensi on.
3 of swords : sorrow, deep tears, emotional pai n.
4 of swords: rest after stri fe, change for the better, a need for
quiet time.
5 of swords: confl i ct: vi ctory or defeat, sl ander, an active card,
unl i ke the 5 of wands.
6 of swords : earned success, a j ourney ended, hard work leads
to hel p and success. Indicates a need for movement or associa
tion wi th water, to bal ance the l i mi tations of reason.
Secrets of Western Tan tra 1 25
7 of swords: unstabl e effort, untrustworthi ness: i mpul si ve,
greedy action. A symbol of deviousness i f i l l -di gni fi ed.
8 of swords: restricted force, petty di ffi cul ti es; mental mana
cles; being i mprisoned by one' s own reasoni ng process.
9 of swords: despai r and cruel ty, i l l ness of heart: Mi nd at the
end of i ts tether: i nj usti ce unexpl ai ned . "Why do the nati ons
rage so furi ousl y together, and the peopl e i magi ne a vai n
thi ng? Thi s card i s worse than the fol lowing one.
10 of swords : ruin, fail ure, the final end of a matter, wi th the
i mpl ied hope of a new begi nni ng. The worst is over wi th.
Reason has discovered i ts own end, i ts own l i mi tati ons. Man i s
free from worshi ppi ng hi s logical facul ty.
Ki ng of swords: acti ve, subtl e, cl ever, del i cate, courageous;
incl ined to dominate; if i l l -di gni fi ed, decei tful , tyrannical and
crafty.
Queen of swords: hi ghly perceptive, keen nund, very accurate
in superfici al anal ysi s, qui ck, subtl e; i f i l l -di gnifi ed, she i s
cruel, sl y and decei tful , unrel i able, al though she puts on a
good show.
Kni ght of swords: an idea man, he i s di strustful , suspicious,
fi rm in a friendship, careful, slow and over cauti ous. He can
slay as fast as he creates. If i l l -di gni fied, he is harsh, mal icious,
plotting, obstinate, and unrel iable.
Page of swords: strength, and subtleness in materi al things.
Grace i n motion. She can be very frivolous and cunning when
needy.
Pentacles: The Sensory-Sensual Person
Ace ofPentacles:
Root of earth, material in al l senses, both good and evil . It shows
material gain, labor, power and weal tlz . The creative energy of body
and earth.
2 of pentacl es: harmony in the mi dst of change, pl easant
visits, hol idays.
1 26 Christopher S. Hyatt, Ph. D.
3 of pentacl es: materi al work well done, commerce; some
times a meeting wi th a teacher.
4 of pentacles : powers over the earth, receiving money but
normally wi th an earthly purpose.
5 of pentacles: material trouble, loss of property or valuables
for those outside of the great work which are assumed to
reside wi thin.
6 of pentacles: material success in business.
7 of pentacles: successful but unful fi l l ed, work wi thout re
ward is successful; unsel fi sh efforts lead to surprise results.
8 of pentacles: prudence, moderation, good ski l l s in handling
small matters.
9 of pentacl es: material gain, i nheritance.
10 of
p
entacl es: weal th on the mundane l evel ; however
eventual boredom i s very l i kel y.
Ki ng of p
entacl es: unl ess wel l - di gni fi ed, he i s l azy, heavy,
dul l and excessive, however he is laborious, cl ever and patent
i n materi al matters. When i l l - di gni fi ed, he i s an avaricious,
grasping, dul l , j ealous and cowardl y force.
Queen of
p
entacles: i mpetuous, kind, ti mid, of a good heart,
i ntelligent but moody; if i l l di gni fied she is undecided, capri
cious, fool ish, and changeabl e.
Kni ght of pentacl es: sol i d, rel i abl e and practical i n appl ying
his force, he increases the val ue of other forces; if il l -dignified
he is stupi d, ani mal -l i ke and materi al . He is sl ow to anger, but
when aroused i s furi ous.
Page of pent ac l es : generous, ki nd, di l i gent, benevol ent,
careful , courageous, preservi ng, but someti mes pi ti ful . I f i l l
di gni fi ed, she i s wasteful .
Secrets of Western Tantra
1 2 7
CONTINUATION OF THE SELECTION PROCEDURE
The 2 Of Cups Example
You know that the Kight or Page of Cups will be the govern
ing court cards depending on the sex of the child you wish to
mani fest. Remove them from the deck. You also know that the
Chariot, Death and the Moon, in the Maj or Arcana govern
Cancer, Scorpio and Pisces, respectivel y. Remove the symbol
which you desire to manifest.
Now, say the year you choose to have a magickal child" i s
1990. The year 1990 adds up to the number 10. This is the
number for al l of 1990. Say the sign i s Cancer, which is the
number 6 for the June part of Cancer or 7 for the July part. For
example, 6 added to 10 equal s 16, which reduces to 7. If we
used 7 for the Jul y part of Cancer to 1 0 it woul d equal 1 7
which woul d reduce to 8. We now ask what dates in Cancer
would give us the correct number which would add up and
finally reduce to 2 to get the desi red resul ts of the 2 of Cups.
For the number 7, whi ch as you remember i s obtained by
adding the month June or 6 to the year 1990 (6 + 19 + 90 " 1 1 5
" 7) the date would be the 22nd of June. 7 + 22 " 29 1 1 2 of
Cups, and the fi rst decan of Cancer. The next date would be
for the number 8. Thi s is obtained by addi ng 7 ( for Jul y) to the
year ( 1 990) which yields a sum of 1 7 " 8. Thi s woul d be Jul y
the 3rd: ( 8 + 3 " 1 1 " 2), and Jul y 12th: ( 1 2 + 8 " 20 " 2), and fi
nal l y the 21 st of July, which woul d be 21 + 8 " 29 " 1 1 " 2. Be
sure to note the decans i f this i s important for you. There are
si mpl e formul as for determi nng the correct dates . The
aspirant should work these out on her own.
There are 4 dates i n Cancer, June 22nd, July 3rd, Jul y 1 2th,
and Jul y 21 st which creates a force or a l ink whi ch has the
powers of the 2 of Cups. There wi l l also be dates in Scorpi o,
and Pi sces whi ch wi l l yi el d a 2 of Cups, but wi th di fferent
qual i ti eso
The i deal days for concepti on to occur are now known.
Remember concepti on and not the day of bi r

h i s the t i me
when the ul ti mate i nfuence of forces are determi ned.
1 28
Christopher S. Hyatt, Ph. D.
This i s more interesting when you consider that conception
is often more pleasurable than the process of bi rth, and that
during conception the forces of male and female energy are
co-operative and hghly charged.
Thus, in the process of "incarnating energy systems" into
physical manifestation, the times of the most dynamic energy
determine to a l arge extent what comes i nto exi stence. The
time pri or to conception, conception, and the ti me following,
exert the greatest force upon the psycho-bi o-spi ri tual forces
materiali zing in human form.
By the practice of Tantric i ntercourse, medi tati on and tim
ing, a hi ghly charged energy field i s set up, whereby proper
concentration on the attributes of the desi red enti ty ( the
Magickal Chi l d) brings about the necessary force to increase
the probabil i t of i ts mani festation.
As you conti nue to study the methods, you can easily see
how much concentrati on and energy you have put into the
process . Not onl y do these methods hel p mani fest the
Magi ckal Chi l d, they al so change you and your partner' s
Psycho/bio/ spiritual nature.
The amount of energy expended i nto the creation of the
Magickal Child also supports the notion of past, present and
future el i te "races" . How many people do you know -or for
that matter how many exi st on the pl anet - who woul d
spend the ti me creating a Magi ckal Chi l d by conscious and
del iberate means? The number probably would not populate a
smal l town of 5, 000.
Maj or Arcana Symbol & The Chakras
Now i t i s i mportant to sel ect the Maj or Arcana card which
refl ects the astrol ogi cal si gn under which conception will take
pl ace. We fi nd that for Cancer i t is the Chari ot. The chakra for
the Chari ot i s:
Mul adhara Chakra #1 Locati on: the anal area. Relates to
the earth . . The sense i s smel l . . . Col or is crimson . . . Power of
Speech and eternal knowl edge. Mandal a i s the square. The
ani mal is the el ephant. The organ is the feet. Mal kuth on The
Tree of Li fe. She is the Bride of Kether and the furthest away.
Secrets ] Western Ica| rc
1 29
The Grade of Neophyte. The densest poi nt of Matter, yet
containing the seeds of Kether.
Prepare the room three days i n advance. The Tarot symbols
of the coupl e and the " magi ckal chi l d" to be -i ncl udi ng the
court cards -should be pl aced promi nentl y on an al tar.
The area in which conception takes pl ace shoul d contain the
symbols of the Chakra associ ated wi th the Tarot Symbol .
Once the area i s prepared the coupl e shoul d ready them
selves by medi tating on the hi ghest di vi ne name, performng
the bani shi ng ri tual and the mi ddl e pi l l ar ri tual . lc||ca c
|ce| ||y J|c| -cas|s ||ag c] prc|c|a, ac| arc| ccr|c|yJrc|cs, tcgc|c-
bles caJ ]a|| -]cr c |ccs| cac mca|| pr|cr |c |cg|aa|ag ||c cr|
D|scca||aac as|ag c|| acnprcscr|p||ca Jrags caJ c||m|ae|c ||c asc c]
s|cc|c| AJJ c |c|caccJ supp|cmca| c] t| |cm|as eaJ m|acrc|s caJ
quiet ycur m| aJ u||| mcJ||c||ca
Tantric intercourse usi ng the Mi ddle Pi l l ar shoul d take
pl ace one day prior to the correct day, on the correct day and
one day after. The coupl e should have intercourse during this
period as many ti mes as possible; however it i s essential that
the act of i ntercourse be performed as described earl i er. The
energy must be shi fted to the chakra in question in order to
obtain the desi red resul ts.
The selection of the appropri ate date i n order t o obtai n the
infuence of the 2 of cups should be determined by the days
the female is most ferti l e. I recommend that i n thi s instance all
the correct days be used, starting wi th the most fertile time,
( usually thought of as beginni ng, for most women, seven days
after menstuation ceases) . Remember the pri mary importance
here is the method and power of the Tantric act, which i s
determined by the Maj or Card and the Chakra, the court card,
and finall y the Minor Arcana symbol .
After conception has taken pl ace, and the physician has
determi ned the approxi mate date of del i very, the couple
should continue the other exercises in thi s book, focusing their
acti vi ty on the heart, throat and mi ddl e eye chakras. In other
words, the energy should be cast in those di rections through
out gestation. At least three ti mes pri or to del ivery, once in
1 30 Christopher S. Hyatt, Ph. D.
each tri mester the energy shoul d be di rected toward the
region of Sahasrara and the Chakra of No Name, using the
Middle Pillar Method. This will reinforce the entire process on
the astral plane.
LIFE, DEATH & THE MAGICKAL CHILD
There i s great Meaning i n producing the Magickal Child, and
it is a practical method for di vi ding, mixing and integrating
the forces of l i fe. In one sense a couple practicing thi s metod
are preparing for thei r own death/rebi rth ( transformation)
experi ence. Through the di vision, mixing and integration of
energy, they are creating psycho-spiri tual forms which they
can project themselves into at will .
The true mystc can begin to see the possibilities of "astral
travel " and "eternal l i fe, " and the power of controlling rein
carnaton. In this sense the automatc processes of the wheel of
l i fe and death are pl aced in the hands of this new Ego, born
from medi tation, work and dedicati on. Thi s new Ego, the
Magi ckal Chi l d, has powers whi ch transcend our normal
understandi ng of cause and effect, good and evi l and desire
and wil l .
She and He have "stepped out" of being an ordi nary couple
and have stepped into a worl d of magi ck and visi on that is
beyond what we know in our ordinary state of consciousness.
No longer are they del uded by the fact that, i n real i ty, they
have l i ved in Mul adhara whi l e bel i evi ng they have l ived in
Anahata, Aj na or Sahasrara. Thus, they are no longer unwill
i ng parti ci pants i n Karma. They know now that they are Aj na,
and i n fact are commanded by thei r own creati on, the
Magi ckal Chi l d, or the Guru of the Body of Light . Yet this
creat i on is not si n1pl y of the ego, but of something stronger
more pri mi ti ve fron1 the ego' s point of view. I ts source i s once
agai n rea l i zed as U1 1 dflere1 1 t ia ted Desi re, movi ng through a
process of di f ferent i 1 ted desi re back agai n to Undiferentiated
Desi re .
" Tha t most cxcel le1 1 t of mtn who has con t rolled his mi nd
and k1 1 0W1 1 t his place i s ntver agai n born i n the Wandering
( Samsara . the world , f birth and rtbi rth to which men are
Secrets of Western Tantra
impelled by their Karma)
,
as there |s notlr i ng in the ||ree
worlds which binds hi m. His mind being controlled and his
aim achieved
,
|c pcsscsses ccmp|c|c power to do all which
he wishes
,
and to prevent that which |s cont rar to lt is will .
He ever mcrc mctcs |cucrJs ||c Brahman . H|s speech,
whether i n prcse or verse, is ever
p
ure and succ|
1 31
This most tantal i zing and i nteresting i mage focuses on power
and will, thus sti l l emphasizi ng a form of uniqueness. Yet the
process of crystal l i zation of the form of the Magickal Chi l d
residing outsi de of the body i ndi cates to us the notion of
Sahasrara and beyond. Al though the above verse stresses that
re-incarnation i s no longer necessary, the absol ute statement
of having the power to do one' s wi ll indicates that the Adept
ma
y
now choose re-incarnation if she/he pleases. The reader
will note that this di scussion of wi ll and power i s beyond any
noton of morality as ordi nary humans attempt to l ive it on the
plane of Malkuth.
DEATH WATCH
One of the most important abi l i ties to have when death is
about to approach is the abi l i ty to focus the mi nd on a point
and then empt oneself i nto it. As the adept can begin to see,
the creation of a spiritual magickal chi l d is the ideal vessel for
thi s process. I t si mpl y paral lel s one purpose of havi ng
children -personal i mmortal i ty. The di fference here i s that
the spi ri tual Magi ckal Chi l d does contai n the reflecti ve
consciousness of your Sel f.
As the couple becomes expert at creating magickal children,
they become increasingly aware of multi-faceted possibi li ties
of which a peculi ar form of i mmortali ty is but one.
It seems very strange to me that normal sxual intercourse,
the method for creating new members of the species woul d
not be seen as one method of creating spiritual chi ldren which
could
be used as a vessel for containing the essence of thei r
par
ents.
1 32
Christopher S. Hyatt, Ph. D.
No doubt many eastern practices were intended for this
use, but due to translation errors or deliberate di sguises, the
idea of the magickal chi ld has remained relatively hidden.
To crstallize fom the shower of orgastic medi tation an Entity
which can serve as both a vehicle and source of guidance and
information i s in my view the goal of all true magickal and mystical
orders.
In one sense this creation i s a bridge between matter in its
heaviest manifestation and matter in its finest form.
What makes the creati on of the Magickal Child unique is
the psycho-alchemical work required. The personal and inter
personal effort, coupled wi th the power of the sexual instinct,
mixed wi th the meditative forces, creating a relativization of
the ego -a process qui te di stinct from the popul ar noti on
that the ego must be destroyed. True understanding of the
reality of the Psyche has taken pl ace by and through the ego in
i ts refective sense. In fact thi s understanding has been there
al l the ti me, but experienced onl y i n gl i mpses, for the most
part remaining unconscious, and unreflected. Now the aware
ness is mirrored, refected, but the ego does not take credit for
the i mpersonal nature of the entire process. The sense of the
personal i s finally real i zed as a necessary i l l usi on The real i ty
is that the ego i tself is an archetype. " I AM" means the same
thing, whatever "I " happens to say i t. The ego is not just a
necessar illusion, but a necessa
r
illusion.
THE SPHERE OF UNION
To gather a bet t er gl i mpse of the resul ts of these Tantric
practi ces, i magi ne a spheri cal bal l foati ng one foot over your
head. When thi s i s fi xed in your n1i nd, now i magi ne that you
are i nsi de that bal l . Now vi sual i ze the bal l as bei ng wrapped
by to t hi ck bands of gol d st ri ps, one goi ng from front to back

nd the other goi ng fron1 l eft to ri ght . Now begi n to create the
fountai n ef fect i nsi de the bal l as descri bed in the Mi ddl e Pi l l ar
Ri tual . I ncrease and decrease the fountai n effect at wi l l .
Begi n t o cont rol t he ba l l , by movi ng i t around the room.
Send i t on a tri p around the nei ghborhood, taki ng note of an
y

t hi ng you see or experi ence. As you becon1e n1ore expert i n

Secrets of Western Tantra
1 33
travel ing begin to send the Ball of Union on mssions. Send i t
to a friend' s house whi l e she i s sleeping. Enter i nto the per
son' s dreams i f you wi sh and plant hel pful suggesti ons and
ideas. If a person is ill, increase the fountain effect and tansfer
the power into the other person' s Psyche. The possibili ties are
endless.
CHAPTER TWELVE
THE CARE 8 UPBRINGING
OF MAGICKAL CHILDREN
Nothi ng concerni ng the process of conception should be
di scussed wi th the chi l d unti l she / he i s ol d enough to
understand.
The chi l d should be kept away from publ ic school and all
conventional reli gions which teach gui l t, blind obedience and
selfcontempt
Each society i mitates the teaching style of i ts Brand Name
Gods. Therefore, i f you wi sh your child to be happy, healthy,
i ntel l i gent and humane, keep her away from hateful God
Images. Most of us in the West have had first hand experience
wi th the negative attitudes which the Gods have had toward
man. Most al l of these have been passed on by the adul ts"
who cared for us. Remember, they were terri fied by the same
awful i mages. Also, i n the West emotional abuse of children is
so common that i t sti l l goes unnoticed. I would venture to say
that emoti onal abuse is the number one 1/ ki l l er" of human
beings, and the model s of our Gods refect thi s.
The envi ronment shoul d be enriched wi th l ots of col ors and
educat i onal toys incl udi ng computers. The chi l d should not be
fri ghtent d or bul l i ed by force or rel i gi ous threats but taught
sel f di sci pl i ne when the t i mi ng i s ri ght . The parents shoul d
avoi d hat ef ul a rgun1ent s, al t hough creati ve arguments are
acceptabl e for the chi l d to observe.
Sport s shoul d be encouraged for i ts own sake. Al l efforts
shoul d be n1ade to devel o
p
hi gh level s of mental acti vi ties
soci al behavi or, forei gn l anguages, speci al ski l l s. Most of these
are best t aught by al l owi ng the chi l d to i mi tate you or another
who is n1ore expert than the chi l d. You shoul d not force the
1 34
Secrets of Western Tantra
1 35
child and i f thi s seems necessary i t i s because you have not
been a good example. Learni ng occurs best by observation and
i
mtaton.
Al l ow the child t o take chances. Do not be over-protecti ve,
or project too much of your personal anxieti es. Keep worries
and compl aining to a mi ni mum. Avoi d al l forms of condem
nation and other-worl dliness. A chi l d' s mi nd cannot under
stand minute differences. It tends to thi nk whol i stical ly, thus
any concept will be engul fed and not di gested.
The child wi l l l earn ethical phi l osophy by observing how
you treat oters around you. Remember the model of the Tree
of Life. Severity is sometimes necessary, Mercy is sometimes
necessary and Mi ldness is someti mes necessary. Use your
head. Think things out before over- reacting to situations.
Do not moralize with the child. Speak of actions and behav
iors in terms of real consequences. Do not i mpart metaphysical
concepts until the chi l d i s able to understand them and their
uses.
Di scuss soci al behavi or, not from the poi nt of view of
"Thou shalt" and Thou shal t not", but as necessary things to
learn and use. Agai n do not moral ize or inti mi date. Use role
modeling and discipline. You are the best example, not your
mother' s or father' s ficti ons, trui sms, or axi oms. Remember
what a child becomes to a l arge extent i s a function of what
she learns at "the breast. "
Al low the child to watch TV on a restricted basi s. Instead of
normal televi si on, show movi es which reflect excellence,
heroism, achievement . Al l ow the chi l d to make hi s own
movies.
The best way to teach eating habi ts i s again by al lowing the
child to obsere your proper eating habits.
When the chi l d comes home wi th questions concerning
other peopl e' s lifestles, inform the child that every person
has the "right" to live as they see fi t, but that some l i festyles
are a bit better for assuring a happy and heal thy life.
Observe what the chi l d i s automatical l y attracted to.
Provide more of the same, but do not become discouraged i f
the child loses interest .
1 36 Christopher S. Hyatt, Ph. D.
Breast feed the chi l d for at least one year, but no more than
1 8 months. Do not start toilet training too early. Let the child
observe you using the toilet. She /he wi l l try to imitate you.
Have the child completel y toilet trained by two years ol d.
Pl ay with the chil d as often as you can. Al l ow i t to play
with other children, but be careful about the adul ts you have
supervise the chil d. Do not al l ow hateful humans to pour
nonsense into the chi l d' s mind before it has developed the
cri tical faculties to discern and differentiate.
While nudi ty i s not a problem up t o a certai n age, in this
cul ture it is wise to di scontinue excessive di spl ays of nudity
j ust pri or to age 5. Do not al l ow the chi l d to observe inter
course. This is not a moral dictate, but a practi cal one. The
chi ld does not have the abi l i ty to understand what is really
happening and she/he will j ump to misunderstandings. Only
give i nformation when asked. Stop giving information when
you feel the chi l d cannot understand what you are talking
about. Again, give factual and i nformed statements. Talk in a
kind and friendly voice, and do not moral i ze. Generali zations
are dangerous for the future of young chi l dren. Learn to be
specific, fol l owing the rule, of Who, What, Where, Why, How
and When. Chi l dren can rel ate wel l to these components of
comunication.
Disci pl ine i s essenti al , but i t must be in the chi l d' s terms
and not yours. Do not expect adul t performance from chil
dren, because thei r natural behavi or wi l l often be better and
worse.
CHAPTER THIRTEEN
LOVE
THE BIRTH OF THE NEW HUMAN
One day the Buddha was wal king wi th Ananda, his favori te
disciple. He was deepl y engrossed in answering a question. A
fly landed on Buddha' s forehead and he vigorousl y shooed it
away. At that moment he stopped what he was doing and
repeated the act. Ananda asked him, "Why are you shooing
the fy away again, when it has gone?" Buddha replied, "I was
so engrossed i n your question that I was unconscious of what
I had done. I am doing it again, to know it consciously. "
Thi s i s the essence of Western Tantra: " to know i t
conscious I y. "
TO LUST AFTER BODIES
It is said by occul tists that there are seven bodies: the physical,
the etheric, the astral, the mental , the spiritual, the cosmic and
the ni rvani c. Some bel i eve that these bodi es are di rectly
correlated to the Chakras.
Consci ous i mmersion i n the orgastic reflex changes each
body into the next . These minute changes are frequently felt in
dreams and medi tation. Wi th sufficient practice each of these
bodies become crystal l ized and then finally disappear.
The transi tion from the physical to the ni rvanic body will
be reflected in everythi ng you do, whether it i s eating,
communicating or working. Your entire orientation toward
life will be transformed. Your reference points will begin to
change. You will no longer see the Divine through the frame
work of your mi nd, heart or body - you wi l l si mpl y see i t.
You wi l l begi n to let things drop. You wi l l stop referencing
1 37
1 38 Christopher S. Hyatt, Ph. D.
yoursel f to the past and the future. You will disappear into
Love.
THE NEW PERSON
There i s li ttle Love in thi s worl d. However, there is much talk
of it. Those who talk so much are i n love with the idea of love;
however, on closer examination they know nothing of i t. If
there were al l this Love in the world then why is the world so
unhappy? Why i s there so much mi sery, frustration and
madness?
The experience of l i fe i s born from frustrati on. This i s
inevitable.
The experience of l i fe i s born from conflict, and this too is
inevitabl e. Somehow, somewhere, we have forgotten the rest
of the formul a. In the process of Li fe knowing i tself pain is
accumulated. We can i gnore this pai n by defocusing or we can
use this pai n as an opportuni ty to focus. If we choose to focus
we can ei ther focus on the pain i tsel f, or focus on what the
pain points to. Pai n' s finger is pointing at Consciousness and
Love. They are the same.
Love can not be known as unconsci ous emotion or as a
moral dictate. Each emotion l ives i n i ts own opposi te and each
moral dictate dies from i ts own compulsiveness.
For Love to be real i t must be whole, radiant and l iving. It
must possess a quality of being independent of obj ects. This
can be brought about by the marri age of the male and female
i n the
spi ri t of Godl i ness. This i s a marri age of consciousness
and unconsciousness in the presence of Self. This divine union
of the Ki ng and Queen is experi enced in the orgasti c
weddi ng ni ght" resul t i n
g
i n a New Chi l d - the Magickal
Chi l d.
The Magi ckal Chi l d i s the New Human born not out of
si mpl e bi ol ogical or cul tural di ctates, but out of Love i tself.
However, to ex
p
erience thi s Love we must lear to let go of
oursel ves . Thi s is not a moral di ctate as told to us by our
rel i gi ons but a necessi ty for our survi val as well as the planet.
Let t ing go tf ou rselves is t lt e greattst Selfslt act . To be this Selfish
i s to find one' s No-thi ng-ness. The Orgasti c refex can teach us
Secrets of Western Tantra
1 39
this and the Magickal Child i s the outard symbol that we are
willing to suffer l i fe, but now i n a total l y di fferent way. Now
we suffer but we are not the suffering. Now we see the ego, but
we are not the ego. Love must be No-Thi ng. You must si t i n i t,
be absorbed by i t unti l there i s no di fference beteen you and
it.
The Tantric act i s a giving and a receiving. There is no taki ng.
When giving and recei vi ng reach thei r hi ghest level of i nten
sit then No-One i s l eft. There i s simpl y Love.
It is easier to discuss Love i n the negative sense si nce being
i mmersed i n Love i s beyond the subject/ object dual i ty and
beyond tme and space. Time and space are the ul timate sig
posts for l ogi c, l anguages, defi ni ti ons and phi l osophical
systems. However, they are useless when we try to define
Love.
Love i s not rationalg nor i s i t the yearni ng for some person.
Love i s the core element of the Universe. Those individuals
who fequentl y talk of l ove know l i ttle of i t. More often they
are feelin
g
the compel l i ng need to
g
i ve or to receive the
i mpossible More often they are speaking of control, gui l t,
l onel i ness or sex. Love i s more; i t i s the compell i ng need to
Merge to Melt -to return to the Source. As the source is
Oe, so must the Tantric couple fi nal l y di sappear. What is left
is simply Love i tself.
The formul a is simpl e. First there i s Wholeness, then there
is Division, then there is Wholeness. The second Wholeness is
different from the first in that the maj or porti on of it has to be
eared. The remainder is added as a gift.
Ordi nary l i fe doesn' t gi ve us this opportuni ty and neither
do our rel i gi ons. We are too steeped i n our needs and our ego.
We are fi ghting off feel ings of vulnerabil i ty, ineffectualness,
loneliness and death. To return to the Source is an experience
out of the space-ti me conti nuum. It is withou t Thing/ness .
Unlike other experiences, however, when i t reaches sufficient
depth a crystallization occurs which changes our whole orien
tation toward l i fe. We realize at once that we are neari ng
Home.
Al though we are born wi th thi s sense, we l ose i t in the
natural process of becoming adul ts. To become an adul t we
1 40 Christopher S. Hyatt, Ph. D.
must learn division. We are taught that the other is not us, that
she/he is a potential enemy. We are taught to hold on to our
selves, never to rest or to let go. We are taught to identfy with
the things for which we strive. We are taught to believe that
language is realit.
Our rel ationships are frequently empty and hollow. More
often then not, they refect our need for status, for power and
escape. We demand the impossible from ourselves and ever
one else. We are asleep, sound asleep, being lived by our in
stincts and learned habits of behavi or, yet al l the time believ
ing tat we are awake, conscious and in charge.
Much of the misery i n the worl d is the resul t of the frus
trated desire to return, to mel t, to merge, to be one. What I
have presented in this book is one way of making the j ourey.
It will only help you if you work at i t. This does not mean that
you have to give up living your ordinary l i fe. It does require a
few hours of work each week. At some point real change will
begin to happen. You will crystal l i ze into the being you have
always been but have forgotten. You wi ll merge back into the
whole, this ti me not as an ignorant i nfant, but as an innocent
person. Once this transformation has taken pl ace you wi l l no
longer have to ask any questions. You will be the answer.
APPENDIX ONE
DIAGRAMS AND TABLES
THE TREE OF LI FE
/
' ,
I \
I OAATH
I
\ KNOWLEDGE 1
'
I
'
143
BANISHING AND INVOKING PENTAGRAMS
The Banishing Pentagram is the reverse ofthe Invoking. It is begun
at the lower left hand corner and the lines are made in the directions
shown by the arrow. This movement is like that used in describing a
spiral drawn clockwise.
111e Invoking P< ntagram is htgun at the top. and the lines are made
in tht din.ctions shown b\' th(' arrw Note that the 111\ 'nnent used
in making the lines is similar to that l(a spiral drawn < 'otmtnt' lock-
H' Ht' .
1 -
Muladha
' root suppor'
Svadhi staa
' propr pl ace
Mani pura
pl enit ude of jewel s'
Anahata
unattackabl e
Vi shuddha
' puri ficati on
Ajna
' place of commad'
Saharaa
Perneum: btween I
anus & geni t al s
Hypogat ri c; bl adder,
above geni tal
Sol ar pl exus ; navel ;
di aphragm
Hea
Thoat
phayngeal pl exus
Between t he eyes
Above crown on head
4
6
1 0
1 2
1 6
2
1 00
Square
I
El ephant
I
Cohesi on; smel l ; 1 Brama Dakni ' Eh
fet chi l d
PSYCHOLOGICAL SIGNI FICANCE: Everyday reali ty; grown i nto; fai ly. wor, etc.
Elephant, domesticated l i bi do.
Crescent
I
Maaa
I
Contracti on; tate;
I
Hai -Vi shnu Rani
I
Water
crocodi l e had youth
PSYCHOLOGICAL SI GNIFI CANCE: Unconsci ous, devouri ng, dagerous, negati ve fsh
monster. Moon.
Tri angl e
I
Ram
I
Expasi on; heat ;
I
Rudra Lni
I
Fire
si ght & col or; aus ol d
PSYCHOLOGI CAL SIGNIFI CANCE: Handl es of crcibl e-tragle fon of swati k=
Emot i on, pasi ons ; Rudra is destroyer; affects ; bel l y is acti on-reati on, no refecti on=
Hexagon
I
Antel ope/
I
Movement; touch ;
I
I sha Kai ni
I
Ai r
gael l e feel ; peni s
PSYCHOLOGICAL SI GNI FI CANCE: Consci ous. Uni on of opposi tes , atma ( sl f apa.
Smal l fame i n castl e; hea in l ungs . Here i s refect i on. di scrmi nati on. j udgment - Come to
i mpersonal aspect of onesel f.
Ci rcl e
I
Whi te
I
Akasha ( space-gi v-
I
Sada- Shi va Shni f Ehr
el ephat i ng) hearng; mouth
PSYCHOLOGI CAL SI GNIFI CANCE: Pure concept s, real i ty of psyche . World is i nner
drama, ha to do wi th Hi ndu idea t hat word and spech byond tagi bl e reai ty -
-
I
None
I
Ma

(mental
I
Shabhu Hai ni
I
None
facul t i es)
PSYCHOLOGICAL SI GNIFICANCE: Command, no ani ma meas psych1 c reai ty dos not
requi re ani mal , bodi l y reai t y. Yogi n i s a psychi c content of Go.
Lot us I None I None I None None I None
PSYCHOLOGI CAL SI GNI FI CANCE: Shunyata, the voi d. Al l bi ng ts no l onger bei ng
Uni on of opposi tes Advaita ( non-t wo) ; Ni rdvandva ( free of opposi tes ) . objeclless subject .
Tot al uni on of Shi va- Shakt i .
CHAKRAS ON THE HUMAN BODY
Shasrara
Ajna
Vishuddha
Anahatta
Manipura
Svadishthana
Muladhara
1 46
APPENDI X TWO
OCCULT EUGENICS
I SRAEL REGARDIE
Dr. Regardie' s article, wri t ten sometime in the mid- to late-
1 930s, s ti mulated both of us to pursue his original inspi
rat ion. I feel tlta t the reader will st rongly benefi t from
reading between the lines of this article to gain the insights
suppressed because of the period in which i t was published.
Particularly, compare the explicit nat ure of this work, with
the i mplications hi nted at by Dr. Regardie. The power of the
methods implied by his works have i ncreased at least a
thousand-fold as the cloak of secrecy has been l ited fom
both normal sexual practices and Tantra. We can be very
gratefl for the courage Dr. Regardie possessed to write and
publish this article. -Chistopher S. Hyatt
An automobile manufacturer has al ready fami l i arized us wi th
the slogan that "When better cars are built, Whoozis will build
them. "
Wi th apologies to this manufacturer, may I suggest a varia
tion? "When better babies are born, Occul tism wi l l produce
them! "
Does this shock you? Does i t seem fl i ppant to you? I sup
pose i t does, though I have not i ntended to be shocking or
fippant. But why shoul d thi s shock you? We are long accus
tomed to the i dea that occul tism is not only a phil osophy of
l ife and the universe, but what i s more important a technique
of living and of attainment. Occultsm has famliari zed us with
psychological practices of di fferent kinds, al l tending towards
the eventual open mani festation of the spiritual facul tes of the
inner man. Nor i s thi s al l . Occul tism has also presented us
147
1 48
Chris topher S. Hyatt, Ph. D.
wi th such concepts as Reincarnation, various grades or tpes
of soul s who incarnate on this globe of ours, and the idea of
karma determining amongst innumerable other things in what
family and in what environment the incomng soul shall live.
What i s the purpose of eugenics? Since Mendel ' s experi
ments wi th plants the eugeni sts believe that by carefl breed
ing we ought to be able to produce a better human stock. A
most l audable proposi ti on indeed. They hol d that by careful
selection of parental types, a hi gher grade of human intelli
gence, effici ency and physi cal heal th shoul d be possibl e.
Experiments have been conducted extensively wi th animal s.
Already i t is commonplace that a breed of cattle, for example,
may be considerably improved so far as those qual ities which
thei r breeders consider important. This being so, it is held that
human beings are no excepti on to thi s fundamental law of
development and growth.
What does occultism have to say on this score? First of all,
we find that there i s a good deal of obj ection to the basic
scienti fic postulates. Most important amongst these obj ections
is the widely held belief that human beings in spi te of a long
anterior line of physical or animal evol ution, are not animals.
Not being ani mal but mental or spi ritual enti ties, they are not
wholly subj ect to the physical eugenic laws al ready observed.
This may or may not be so. Who are we to deci de? A very
great deal more research on chromosomes and genes, espe
ci al l y the mysteri ous X and Y chromosomes, is necessary
before any fi nal opinion can be concl uded. Meanwhi l e, this
wri ter does not bel ieve that scienti fi c expl anations by them
selves conduce to deep understanding- Always in biology and
hi stol ogy, we are confronted by fundamental questi ons which
are not answerabl e wi thout at l east a mi l d i nfi l tration of basic
occul t phi l osophy. Why the embryog for example develops as
i t does i s real l y a very deep n1ystery. Who can say why at
cert ai n set peri ods l i mb-buds a nd sense areas make their
appearance? The observed cycle of cell mul ti pl i caton from the
uni on of sperm and ovum through the morul a stage to that of
the bl astodermi c vesi cl eg requi res a very great deal of explain
i ng. Why do cel l s di vi de anyay? How do they come to form
a human bei ng? What , to ask a more fundamental question,
Secrets of Western Tantra
1 49
makes the centrosome spl i t i nto two? More problems arise as
we look deeper. These, however, are beyond my province.
But to return to an earlier phil osophic point rai sed above,
we wel l mght argue as fol lows. If human beings are spi ri tual
beings, and thereby not exclusively subject to purely mechani
cal l aws of heredi ty, i s there a spi ri tual technique of eugeni cs
as there is a physical technique observed by cattle breeders?
To my knowledge thi s question has not hi therto been rai sed.
What do you thi nk?
Wel l, there are many points of vi ew. Most prominent is the
theosophi cal one, which is that of most mysticooccul t groups.
Its argument woul d run that i f two people, prospecti ve
parents, lead a pure and hol y l i fe according to the lofty ethical
teachings and moral schemes l ai d down by Madame H. P.
Blavatsky, and before her by the great spiri tual teachers of
mankind, then very noble and highly developed soul s shoul d
be attracted to thei r sphere when eventually they do decide to
have chi l dren. Here the emphasis is l ai d on morals and ethics
on the tpe of life led, rather than on any series of exercises or
meditations and practices to be performed. The facts in the
case are very hel pful . Chi l dren of si ncere Theosophi sts and
other occul t students, as a rule, are not particularly advanced
so far as concerns the especi al i deal s of occul ti sm. Very often
they are far less mystically i ncli ned than thei r parents, to make
but l i t tl e menti on of havi ng far l ess practi cal abi l i ty and
capaci ty than the chi l d i ssuing from nonmysti cal famil ies. Of
course, the Theosophical explanati on i n such a case woul d be
the introduction of the Law of Karma. The parents and the
chil d have known each other i n past i ncarnati onsg and that
there are many ti es - emoti onal g mental and physi cal -
which have to be "worked out , " to use the cl i che so often
employed. Old debts on both si des of the l edger have to be
paid. And since, often, the parents have no di rect conscious
knowl edge of the karmi c stream behi nd them, and whi ch
motivates them, they are therefore at the mercy of l i fe i tsel f or
of karma (or the Unconsci ous) when fi nal l y they decide to
have chi l dren.
Thi s I bel i eve to be the general occul t vi ew. It i s hel d not
onl y by Theosophi sts but by Anthroposophi sts and other
1 50
Christopher S. Hyatt, Ph. D.
si mi l ar groups. However, this philosophy i s not especially
helpful in enabling men and women deliberatel y to produce a
higher kind of offspring. Nor does i t help us i n determining
the sex of the unborn child -thi s factor of choice being a very
i mportant one.
Prior to embarking upon my thesi s, mention ought to be
made of Astology. In this system there is, at least incipiently,
a eugenic scheme, in spi te of the fact that di fferent astrologers
interpret the facts di fferently. Astrol ogers wi l l say that certain
zodiacal or planetary types would mate well together, whilst
other types i n marriage would cause each other nothing but
pain and unhappi ness throughout. As I have said, however,
the theory has never been too expl i ci tl y developed, certainly
not i n terms of the kind of chi ldren that might be born from
such astrological marri age.
In order to ascertai n whether new l i ght can be shed upon
thi s factor, I propose to posi t as si gni fi cant a techni que which,
unfortunatel y, is only too often sneered at and rejected by the
ordi nary run of occul t students. It is to hypnotism that I refer.
I do so del iberatel y, in spi te of the fact that I know that the
practi ce of hypnotism wi l l i mmedi atel y evoke from certain
short-sighted theosophical cri tics such denunciations as "black
magic. " These I propose to i gnore, reminding them that most
assuredly H. P. B. di d not condem hypnotism outright nor i ts
antecedent mesmeri sm, but she di d obj ect to the abuse and
mal practice of unscrupul ous hypnoti sts i n thei r mi sguided
experi mental work. Some of the experi ments performed were,
I agree, absol utel y damnabl e and no j usti fication for them i s
possi bl e. But Bl ava tsky hersel f has wri t ten " Under what
ci rcumstances i s hypnoti sm ' bl ack magi c? Suffi ci ent to say
t ha t whenever the mot i ve whi ch act uates the operator is
sel fi sh or det ri menta l to a ny l i vi ng bei ng or beings al l such
acts a re bl ack magi c- Her vi ew was that any suggestion
gi ven to a subj ect havi ng a wrong or evil moral bi as i s to be
abhorred. Suggesti ons havi ng as thei r object the determi nation
of whether or not a hy
p
noti zed
p
a t i ent woul d commi t crime
a re to be shunned, her argument bei ng that counter-sugges
t i ons may not eradi ca te t he former suggesti on from the
subj ect s mi nd . In whi ch case a posi t i ve crimi nal suggestion
Secrets of Western Tantra
1 51
has been given which may l i e dormant for years, for l i ves
e
ven, but being wi thin the mind as an unconsci ous enti ty, i t
may at some future time or other seek expressi on.
Since motiveg when al l i s sai d and done, i s assumed to be
the determining factor in thi s matter no real objection can be
found to peopl i ng our earth wi th fi ner and more hi ghl y
developed i ndi vi dual s. In fact, Wi l l i am Quan Judge i n hi s
Ocean of Theosoph
y
poi nts out i n connection wi th the i dea of
Reincarnati on that there are i n Devachan some remarkabl y
highly evolved indivi dual s -indivi dual s who unfortunately,
have just fal len short of Mahatmashi p. The devachanic period
between incarnations of these Gnanis, as he calls them is
exceedingly lengthy. It is our duty, he states, to provide the
right kind of parents and a sui tabl e envi ronment whereby
magnetic l i nks can be created which will have the effect of
drawing the Gnanis away from their fantastic l i fe i n Devachan
into a new physical body here on earth. If our motives, then,
are to attract such spiri tual beings in order to better the earth
with te presence of hi gh knowledge, noble wisdom and holy
people, surely any blind charge of "black magic" is undeser
i ng of serious attention.
Before proceedi ng i nto the heart of my theorem, let me briefly
state how i t may be possible, for example, to determine i n
advance the sex of a chi l d. We know from hypnotic experi
ments that suggestions during hypnotic sleep wi l l produce a
very powerful effect both on the mind and body of the patient.
Suggestions can be made which wi l l stimul ate enormously the
i magi nati on of the mother. And i magi nati on is the ki ng
facul ty of our mi nds, a magi cal creative power which is "a
potent help in every event of our l i ves, " to quote H. P. B.
Assuming, hence, that a young coupl e had decided that they
wished to bless the beauty of their home wi th a baby, why
should i t not be an advantage previously to have hypnotized
the mother-to-be? Suggestions coul d be given to her that,
when she does conceive, the development of the cel ls within
her womb from the simple cel l , through all stages of embry
onic l i fe, wil l produce a male or female child, as thei r wish
may be.
1 52 Christopher S. Hyatt, Ph. D.
Fantasti c? Possibl y. Yet, i s i t any more fantastic than the
host of other hypnotic feats that we know definitel y to be tue
and veri di cal , and about the exi stence of which we have
become complacent? If some argue that the sex of a child i s a
mechanical affair, determned by the mere accident of which
spermatozoon ferti l izes a certain ovum, even thi s argument
does not i nval i date the hypnotic thesi s. We know that mnd
and the suggestions that mi nd makes to another mind can
produce a powerful effect on the body, and upon the specific
parts areas and organs of the body. I t i s possible to make a
suggesti on which woul d affect the sex glands and pl ay an
i mportant role in both spermatogenesi s and co-genesi s. I t
shoul d be possible therefore, by suggestion, t o cause only a
spermatozoon bearing X or Y chromosomes, to rise against the
ciliary current of the female generative tract to impregnate the
appropriate ovum, thus producing an embryo of the particular
sex desired. Let me indicate a few of the hypnotic feats already
well veri fi ed, to show that such an enterprise as I have delin
eated may not be wholly outside the bounds of possibil ity.
Delbouef, a Liege psychol ogi st, has recorded innumerable
cases of the hypnoti zati on of a servant gi rl who was not too
i ntel l i gent. By means of post-hypnotic suggestions, she had
calcul ated unconsciously such ari thmetical examples as 1 1,525
seconds. Under hypnosis, it was suggested to her by Delbouef
that 1 1, 525 seconds after she awoke she would make a cross
on paper and record the time. She woul d wake out of the
hypnotic sleep completely unaware of the suggestion made, so
deeply entranced was she. Some ti me l ater she would feel
i mpel led to wri te. Her Unconscious had calcul ated the period
exactly and made her record i t. Moreover, surgical operations
have been performed under hypnosis entirel y wi thout the use
of any anesthetic. The i ndi vi dual experienced no pain, during
the removal , for exampl e, of a monstrous scrot al tumor
wei
g
hi n
g
over a hundred weight.
Qui te recentl y, there was recorded i n the press a case of
pai nl ess del i very i n chi l dbi rth. The mother of five chi l dren
had been hypnoti zed some weeks prior to the expected event
by her husband who was a psychotherapi st . Suggestions had
been gi ven that no pai n woul d be experienced. Came the time,
Secrets of Wcs|rra Ica|rc
l 53
l abour began, and she was re- hypnot i zed. The baby was
del ivered, a heal thy gi rl of ei ght pounds. Duri ng the bi rth the
mother experienced no inconvenience at al l , recoveri ng much
more quickl y than otherwi se she woul d have done.
By suggestion, i t i s possi bl e to rai se on the ski n a bl i ster
within a few seconds - even as i t i s possi ble to remove a
blister, l i kewise by suggesti on. Tachycardi a, li kewi se, may be
overcome by hardl y more t han several mi nutes i n the
hypnoi dal state, whereas l ow bl ood pressure and the bodi l y
states which gi ve rise t o i t wi l l al so respond qui te rapi dly to
simple suggestions duri ng hypnosi s.
There are thousands of si mi l ar cases of cures and other
phenomena that are striking and startl i ng but these need not
now be menti oned. The i nterested reader may refer to
standard texts and casebooks for these i nstances. I have
simply mentioned these few cases to show what i s involved i n
the discussi on. I f you reflect upon the mechani sm of such
bodily changes as have been mentioned above, great deal of
information and i nsi ght wi l l have been vouchsafed to you.
The smallest physical change produced through the mind by
suggestion or by i magination i s not less or more miracul ous
than some vast or unusual bodi l y change. In any event I am
fi rml y convinced that the determination of sex through the
same controlled employment of hypnotism is a logical devel
opment of the techni que. I shoul d l i ke to see i nterested
parents experiment wi th it under ski ll ed gui dance. At least it
should prove more sati sfactory and concl usive than the use of
bicarbonate of soda, which until recently was empl oyed by
some medical men to i nfl uence the devel opment of the mal e
sex. One Engl i sh psychol ogi st to whom I spoke about thi s
some years ago, responded very wi tti ly by saying "Far better
an alkal ine boy than an acid daughter! "
The reall y significant question however is this -can we, qui te
apart from sex, i mprove the qual i t of the child? That is to say,
can we beforehand arrange that, j ust as a cow wi l l have certain
qual i ties that render i t i nvaluable to breeders, the chi ld wi l l
possess certai n mental trai ts, emotional characteri stics and
abi l i ti es that wi l l make i t an asset to the human race?
Personal l y, I beli eve we can. From a prol on
g
ed st udy of
1 54 Christopher S. Hyatt, Ph. D.
hypnotic phenomena, I am of the opinion that suggestions
made at various ti mes during gestation will ensure that only
the highest moral qualities will develop in the growing child.
Not only so, but i f there were prepared on the basis of sound
psychol ogy an inventory of the qual i ties, i ntell ectual and
emotional, such a chil d should have, those qualities could be
induced from the concepti on of the foetus, and mani fest
themselves i n the child as the years went by. Faul ts and fail
ings coul d, because of lack of expression and development, be
entirely eradicated. Think of what a generation of children we
could raise! Contempl ate the nature of mankind and the earth
if such a policy were defini tely and offici ally inaugurated!
This is but one side of the practical poli tics. We can go much
further by making use of fundamental concepts of Astrology
and of certain magical techniques. In a former book of mine
The Art of True Healin
g
I delineated a si mpl e but very effective
technique, based upon some magical practices which were
taught to the i ni ti ates of the Hermetic Order of the Golden
Dawn. In making use of what is known as the Qabali stic Tree
of Li fe, this booklet proposed the concerted empl oyment of
colour vi sual i zations and the vibration of names and sounds
in order to produce certain psychic effects wi thin both bod
y
and mnd. Magickal technique as practised within that Order
and as described in my books The Tree of Lie and The Golden
Dawn [ Note: Now expanded i nto The Complete Golden Dawn
System o] Magic, Falcon Press, 1984. Ed. ] could also be suitably
empl oyed wi th a considerable degree of success.
I am certai n that a race of geni uses coul d be devel oped -
g
eni uses of many di fferent ki nds: arti sti c, sci ent i fic and
rel i
g
i ous. Suppose some parents wi shed to have a child who
was a sci enti st a sci enti st who woul d assi st manki nd in i ts
forward march because of hi s vast sci ent i fic knowl edge and
ski l l . Ast rol ogi cal l y, we coul d assume that, as a subj ect,
sci ence woul d be i ncl uded \Vi thi n the si gni ficance of the
pl anet Mercur
y
. The speci fi c t ype or fi el d of the scientist
woul d be determi ned by the rel at i on or aspect of some other
pl anet to Mercury. F
o
r the sake of argument_ let us assume i t
to be J upi ter . Now, before conception, l et us assume that
husband and wi fe regul arl y and together practi sed a series o
f
Secrets of Western Tantra
1 55
medi tations wi th the obj ect of fi l l i ng themsel ves wi th the
power or vibration of both Mercury and Jupi ter. From tradi
tonal correspondences we know Orange to be the appropriate
colour for Mercury, and the di vi ne Name to be vi brated
would be Elohim Tzavoos. Jupi ter' s colour would be Bl ue, and
its sound value for vibrati on woul d be El . The techni que I
have elsewhere envisaged would be to visual i ze around thee
indivi duals on di fferent occasi ons a sphere of these col ours.
On one occasi on Orange, on another Bl ue. Whilst vi sual i zing
the sphere, the name is to be constantl y vibrated until even
tually both fel t that these forces are pouring through them,
permeating their minds and bodies. Hypnotism coul d also be
included wi thin the curri cul um to ensure that a sufficientl y
deep i mpressi on had been made upon both parents. These
techniques shoul d be continued even after conception This
will ensure that the vibrations i mpinge wi thout any possibility
of doubt upon the embryo. The resul ts shoul d be that the
embryo becomes so permeated by the Mercuri al and
Ju
p
iterian forces, that after bi rth i ts development i s psycholog
ically and mechanical l y condi tioned, as it were in a pre
arranged di rection. Education, l i kewise, could be arranged
accordingl y, to ensure the i nevi tabl e devel opment of the
capabi l i ties and characteri stics al ready i nherent wi thi n the
child by vi rte of these medi tati ons.
Should the parents have aspi rati ons to nurturing a future
poet or artist, Venus would be the pl anetary force to deal wi th.
In thi s event, as in the case described above, a sl i ght knowl
e
d
ge of ceremonial magic would be no inconsiderable asset.
That i s to say, i f the parents knew how to invoke the requi red
planetary force by means of the appropriate invoki ng Ritual of
the Hexagram and Pentagram, a much closer degree of contact
with the desi red force coul d be achieved. These techniques
may sound obscure and di fficult, I know. In real i ty they are as
simple as they are effectual . The Pentagram Ritual i s del in
eate
d
in my work. [ Note: Use the ones in this present book.
Ed. ) , whi l st the Hexagram Ri tual wi l l be found i n Th e
(Complete) Golden Dawn (Sys tem of Magic) [ See the modern
version referenced above. Ed. )
1 56 Christopher S. Hyatt, Ph. D.
To conclude, may I say that this i s only the briefest sketch of
the possible application of the hypnotic technique. If parents
wi l l appl y themselves for the sake both of their own children
and of humanity, I am profoundly convi nced that the results
should prove eminently satisfactory. It should be possible to
attract from out of Devachan or higher spiritual spheres, high
and nobl e soul s whose nature or intrinsic rhythm i s of a
certain pl anetary pattern. By embodying their psychological
patterns firml y within our own minds vi a the imaginaton or
by the methods described above, i t i s conceivable that we
should draw them to us, for l i ke attracts i tsel f to like even as
love attracts love and hatred inevi tably draws hatred. High
i deals and motives shoul d l i kewise attract as though by a
magnet simi l ar high ideals and motives, and i f our mechanism
of operation is adequate, the resul ts also should be commen
surate thereto. The di ffi cul ty heretofore has been that our
methods and techniques have been totally inadequate to our
i deal s. No doubt the method requires el uci dati on and more
precise application. Experience wi ll provide those detai l s.
ANOTHER PERSPECTIVE
ON I NFI NITE LOVE & TANTRA
LoN MI LO DuQu ETTE
Do what thou wi lt shal l be the whole of the Law.
The myth of Original Sin is perhaps the single most destruc
tve concept ever to infuence the mental health of humanity.
The frst four chapters of Genesis may have been enightenng
to the handful of adepts studying cabalistic cosmology for
whom and by whom it was written. But its misinterpretation
ad msuse by a menagerie of to mil lennia of priestcraft has
proven to be the true 11 0riginal sin" of Western civilization.
Recently, on one of the Christian tel evisi on networks I
witessed a monstrous illustraton.
I was watching a children' s program, aimed at Christian
pre-teenagers. (Okay, I admi t to a small level of spiritual
masochism. ) A segment of the program was dedicated to
questions mailed in by viewers in a sort of "Dear Abby"
format and the show' s hostess woul d answer from a
"Christian" perspective. One youngster wrote that his preteen
friends were always tel l ing him "bad j okes" and had even
passed around a magazine with "bad" pictures of women.
Guilelessly he wrote that, al though he knew the jokes and
magazine were " si nful ", they gave him a feeling inside
himself that he enj oyed. He wanted to know if his feelings
were evil and, if so, what should he do to get rid of them.
After reading the letter aloud, te show's hostess (who was
dressed as a cowgirl) answered in condescending baby talk
tat, even though the youngster was still only a child, he, like
all of us, had sined against God because of the sin of Adam
1 57
/ 58
Christopher S. Hyatt. Ph. D.
and Eve in the Garden of Eden. The "dirty feeling" (her
words, not his) was caused by the presence of this sin in all of
us. She counseled him to pray to Jesus (especially at bedtme),
admt to Him that he was a siner, invite Him into his heart
and ask for the strength to "not enjoy" the feeling. She then
gave him the sage advice to tell his friends to stop telling
"bad" jokes and sharing the magazine with him because they
made him feel "all dirt inide. "
Of course, as most Christians have no knowledge of (or
interest in) the historic foundatons of their faith, they may be
unaware that this obscene concept is part of church doctrie.
However, few Westerners, Christians and non-Christians
alike, have escaped the taumatic infuence of this "original
curse" and the grip it has held on the testes of our culture.
That child, and perhaps millions of other sensi tive young
viewers of that program, became victims of a form of
spiritual /sexual child abuse as real and as deleterious as
physical molestation. Those feelings were not "dirty". Tey
were a natural and wholesome unfolding of the creative
impulse of his own innermost being. Feelings, if encouraged,
nurtured and mastered in an environment free of im
p
osed
guilt, can be the key to liberation of the soul. But, like count
less generations before him, at the very moment of his
"awakening" he was shamed into denying, repressing and
perverting that divine electricity each of us share with al
creaton.
Easter as well as enlightened Western thought, as readers
of Dr. Hyatt' s book will discover, taditonally have been more
enlightened on this point. The conscious utilization of these
energies for spiritual illumnation is a science (and an art)
developed over centuries of practice. In contast with praying
to God to help you "not enj oy" your sexualit, the Gods of the
East set examples of divine eroticism. Brahma and Sarasvat,
Vi shnu and Lakshmi , Shiva and Kali al l provide divine
archetypes for worshippers to emulate, in action, thought,
meditaton and sexual intercourse.
Secrts t { West em Tamm
SEX MAGICK
" When you have proved that God is merely a name for the
sex instinct, it appears to me not far to the perception that
the sex instinct is God. "
Aleister Crowley
/5(
There is perhaps no more despi sed and sometimes revered
figure in modern religious literature than Aleister Crowley.
His tireless exploration of the extremes of spiritual experience
and his outageous behavior were surpassed only by his mas
tery of the English language and his ability to communicate
his conclusi ons to serious students. Today, over forty years
since his death, his writings have reached a level of interna
tonal popularit never approached during his lifetime. Not
even his worst detractors deny his influence on the esoteric
sciences. The quality of his numerous published works reveals
a genius of unatched stature. Yet in my opinion, his greatest
contribution to mankind was one of the smal l est works
atibuted to him.
THE BOOK OF THE LAW
Tis Revelati on is called LIBER AL vel LEGIS, better known as
The Book Of The Lw.
Dictated (today some mght say "channeled") to Crowley in
1904 by a "praeter human intelligence" calling itself Aiwass,
" . . . a messenger from the forces rul i ng the earth at
p
resent . . . ", 1 The Book Of The Law has become for some the
p
rimar
revealed Word of the modern spiritual Aeon. Details
1 I w
ill not attempt to persuade te reader of te objective reality of
event referred to i The Book Of The Law. I hate "wonder stories. " As
a rule they have a tendency to backfire i face of one' s religion. I
suggest only that interested parties obtain a copy of The Book Of The
Lw ad determine for themselves the value of the text. The Law Is
For All [ New Falcon Publications] is an excellent version, containing
the full text of Te Book Of The Law a complete collection of Crowley' s
commentaries, related materal and a enlightenig itroducti on by
its editor, Israel Regardie.
/ (()
Chri stopher S. Hyatt, Ph. D.
of the magical workings performed by Crowley and his wife
Rose preliminary to the recepton of The Book Of The Lw can
be found In Crowley' s best biography, The Eye In The Triangle
by Israel Regardie.
[
New Falcon Publicatons]
Like everything connected with Crowley, The Book Of The
Lw simultaneously ispires and repels. When I read it for the
first time I was so stunned by the contents that I followed
Crowley' s instructions at the end of the text and ceremoni
ously burned the book. Afterwards, feeling very foolish, I
i mmediately began searching for another copy to stdy and
cherish. The passing of years only increases its signi fcance to
me.
INFINITE LOVE
Briefy, there are three chapters attributed to the Egyptian
gods Nuit, Hadit and Ra-Hoor-Kuit respectvely.
Nuit is infinite space. She i s represented as the Goddess
bending over like the arch of the night sky. She is the uiverse
ultimately expanded and her body contains all stars, galaxies
and the sum total of possibilities of every kind. If infinit is
symbolized by a circle, Nuit is the circumerence.
Her divine l over, Hadi t, i s al so i nfini te, but absolute
contracti on. He i s represented as a winged globe at the heart
of Nui t. He i s any poi nt which has the experience of the
possibi li ties inherent in Nuit. He i s the dot in the center of the
circle.
Here we have two infinites, one ultmately expanded and
large, one totally contracted and smal l . Now, if the circumfer
ence is infinite and the center i s infinite, they are both equally
everyhere! They are always in contact. They touch, they rub,
they embrace everywhere . . . lovers on a truly cosmic scale.
Thi s i nterpl ay of eterna
l
contraction and ex
p
ansion of two
opposing in fi nites creates fnity. Thi s finite field of operation is
the foundaton of the phenomenal universe and is represented
i n The Book Of The Law by the God of the third chapter, Ra
Hoor-Khui t, the Crowned and Conquering Child, The Lord of
the present Aeon.
Medi tati on on such abstractons can be very rewarding;
Secrl'ts l{ Western Tmr ra
. . . I am above you and in you. My ecstasy is in yours.
My joy is to see your joy .
. . . Above, the gemmed azure is
The naked splendour of Nuit;
She bends in ecstasy to kiss
The secret ardours of Had it .
. . . For I am divided for love's sake, for the chance ofunion.
This is the creation ofthe world, that the pain ofdivision
is as nothing, and the joy of dissol ution all.
/ ( /
Within its verses the diligent student can discover techniques
whic can only be described as patently Tantric.
Hadi t, for example, clearly identifies Himself wi th the
Kundalini;
. . . I am the secret Serpent coiled about to s
p
ring: in my
coiling there is joy. I I lit up my head, I and my Nuit are
one. If I droop down mine head, and shoot forth venom,
then is rapture of the earth and I and the earth are one.
Readers famliar with the Upanishads (the Chhandogya Upan
ishad in partcular) may recognize in the imagery of this and
other verses elements of the Panchangn Vidya (the Sacrifice
of Five Fires) and other even more esoteric sexual teachigs.
SEX & THE MSS OF
THE GNOSTIC CATHOLIC CHURCH
"Now that you know all this is only an allegor for tht sex
act, your quest has become to discover that for which the se
act is an allegor. "
Izzy Gilford, Ltters From Papa
In the Sanctuary of the Gnosis ( the Ninth Degree of Ordo
T
e
mpli Orients) is a secret technique of Sx Magick. 1
1 A
t te risk of disillusionig trill-seekig dilettates of te occult,
paaoid forer investigative reporters, il-infored New-Age aura
162
Christopher S. Hyatt, Ph. D.
The graded structure of the O. T. O. is designed to prepare
the individual to understand and competently apply this
tecque for magical puroses and spirital enightenment
This secret is so simple it could be revealed in three well
chosen words. But speech canot adequately elucidate the full
scope of its underlying theory. Like a universal solvent, it
penetrates to the very heart of the mechanism of creation. Te
elements used contain within themselves all possibilities and
the Ninth Degree operator must be not only a skilled magician
but also a disciplined yogi .
Unlike Goetia or other more traditional forms of magick
where the magician is never quite sure of the success of the
operaton when performed, the success or faiure of the Nint
Degree working is imediately_ sometimes painfuly, obvi
ous. It never fails to achieve a result. Whether or not it is the
desired result depends entirely upon the skill of the operator.
" . . . Ritual is the tying together of things, emotions, events
and environments through the process of spontaneous
imagnation with the WILL TO MNIFEST.
ff
-Chstopher S. Hyatt, Undoing Yoursel
" . . . And, for as much as meat and drink are transmuted in
us daily i nto spiritual substance, I believe in the Miracle of
the Mass.
ff
The primary rital of the O. T. O. is LIBER XV, the Mass of te
Gnostic Catholic Church. When celebrated publicly the
techique is executed symbolically When celebrated privately
it is operated overtly.
Consistent with Gnostic tradition, the transubstantaton of
the elements of the Mass ( the host and wine) requires the
participation and contribution of a female and male celebrant.
Te Prestess assumes te identty of the Goddess Nuit:
fluffers, psychotic television evagelists or my moter, I fel I must
reveal tat O. T. O. rituals do not include animal or human sacrifice,
cattle mutilation, forced copulation wi th members of eiter sex or
iaiate objects, blood feasts or games of sudden deat Twister.
Stcrcts ({ Wester 7mrra
" . . . I am the blue-lidded daughter of Sunset; I am the naked
brilliance of the voluptuous nightsk.
te Priest that of Hadi t;
" . . . I am the fame that burns in eve
r
heart of man, and in
the core of every star. I am Lie, and the giver of Lie,
y
et
therefore i s the knowledge of me the knowledge of death. "
/ (3
After preliminary purifications and consecrations, they initiate
a process of mutual arousal cul minating i n the Mystic
Marriage wherein the elements (now charged) are combined.
They are then eucharistical ly consumed to manifest as the
desired object of te operation.
Anyone wishing to discover and master this most precious
jewel of the Sanctuary of the Gnosis should make a serious
and perpetual study of the Mass. Many O. T. O. Lodges
celebrate it regularly and it is usually open to all sincere and
interested individuals.
WILSON' S 23RD LAW
In Tanta, magick or l ife, study means nothing if it is not
accompanied by practice and experimentation. Don't be afraid
to fai l . You will learn much more from your disasters than
from your successes. So get them out of the way. You' l l
probably live.
The Secrets of Western Tant ra contains the essence of a
psycho-spiritual yoga which reflects the essence of many
acient Tantic teachings. However, unlike most books on the
subject Dr. Hyat gives the reader actual methods which can
be used now. This allows the aspirant to experience directy
te Secret of the Great Work. He hides nothing. but it' s up to
you to Do-It.
Don' t wait until you feel you completely understand i t.
Don' t wai t until you read another book. Don' t wai t for the
right teacher. Don' t wait for the right parter. Don' t wait until
you attend one more semnar. Don' t wait to tal k it over wi th
your doctor. Don' t wait until you've seen the Gypsyv Don' t
wait for your Satr retr. Don' t wait until you lose weight.
/ 64 Christopher S. Hyatt, Ph. D.
Don' t wai t until you have perfected the theory . . . (you' l l never
perfect the theory of anything) . Don' t wait till you "get your
act together. " If you are afraid . . . do i t anyay! Do it! Do it!
Do it! Then . DO IT EVERY DAY.
Love is the l aw, love under will.
THE TANTRA OF SECTS
REV. S. J ASON BLACK
"0 faithless and perverse generation, how long shall I be
with you ? "
-Jesus of Nazareth
"So, who the hell 's stopping you ? "
-The Author
One of the most di fficult barriers facing s<meone who
decides to seriously practice some form of Tantri
k
disciplie is
the queston of religious imagery. Since Tantra is primarily an
occult practice, and not a religion, (although the word is
attached to a religion in Tibet, and rather hazily to a subset of
Hinduism) the obj ect is not worship. But since Tantra has a
very strong black magical component, propitiation of pre
sumed (or experienced) spiritual helpers is often re
q
uired. So
also are the use of images and talismans.
This inevitably brings up the question of your religious
upbringig. If you are readig this, the odds are that you were
raised Jewish or Christian, probably the latter. It canot be
over-emphasized how necessary it is to deal seriously with
this, uless you were raised in a totally religion-neutral home.
Even then, the pernicious ifluence can cross generations and,
even worse, pervades the entire culture.
My mother' s family, to my kowledge, doesn' t have a reli
gious bone in their bodies, nor aside from myself and (ugh! )
an older cousin who has used her youthful conversion (pre
sumably i her ' tenties) to the Jehovah' s Witnesses to terror-
1 65
1 66
Christopher S. Hyatt. Ph. D.
ize her family for decades, even the younger generation seems
devoid of it. And yet, my mother and her four siblings. were
raised by a fndamentalist Baptist miister and his (probably)
paranoid schzophrenic wife. This goon, who died when I was
two, would stand on street corers preaching at people while
waving his bible, and who, as soon as she was old enough,
forced my mother to accompany him, playig a portable foot
peddle organ. Imagie the humiliation this would cause a girl
of 13 to 1 6, especially if she was in an area where her class
mates would see her -and she almost certainy was seen.
What has al l this to do with our subj ect? Just this: aside
from the schizophrenia -which can be inerited, usually by
the same sex - that entire generation, mal e and female,
suffers from extreme forms of disorders common to people
raised in, or participating in, Christian fundamentalism. Yet
hardly one of them has been involved with a church in my
memory. Among other things, from my personal readig and
listening to anecdotes, it would not surprise me tat as a sub
group, fundamentalist Christans would rank among the very
highest in attempted suicide. I kow from my research that
"evangel ical s" (which pretty much means the same thing),
have admitted with some embarassment tat tey rank as the
highest self-identified group in divorce rate in the United
States.
These remarks so far have been addressed primarily to
Americans, as Europeans have, by and large, matured beyond
this. Still, religious imagery has a hold on our minds tat it is
di fficul t to shake. Simple conversion, without extreme and
disturbig effort will not do. We have all met (or perhaps are)
Wiccans who are essentially Christian i almost all their ati
tudes, somethi ng which would match up with virtually no
traditional pagan religion. In addition, I have watched some
Crowley groups, several of whch I was heavily ivolved wit
years ago, slowly, and then with icreasing rapidity devolve
into a si mpl e New Age church wi th moral and intellectual
stances that would make any Methodist proud. I even at
tended, about three ti mes, a "Buddhist" group which tured
out to be as Christan as the day is long. Dr. Hyatt remarked,
on being told this story, that, unless the group is led by an
Stcrers l( W .wcm Tamr
/ (7
Oriental raised in the tradition, that is all you wi ll find in this
country. In other words, if the leader is some whi te guy, be
prepared for disappointment. Dr. Hyatt and I have one friend,
now a Theravedic Buddhist monk, who seems to have well
and truly made the switch. But this fel l ow, whom we origi
nally met in Crowleyan magic, was an unusually serious, ex
treme sort, who actual l y went to India and meditated in a
burig ground, his body smeared with ashes
As I have repeated until bl ue in the face, both magic and
Tantism involve physical practice, not j ust mental hij inks of
one kind or another. It has been an urban myth at least since
the early seventies that spirits are j ust" created from your
imagination. Anyone who has experienced poltergeist phe
nomena kows better. I have seen more than one practitoner,
who, havig called up something he thought was supposed to
be his imaginary friend, hightail it for the nearest bible stdy
group when his expectations were exceeded. I have simply
stopped wastig my time telling people into Wicca or Crow
ley to read volumes on psychic research. In Idia, a year or so
before this writng, a man -the patriarch of a family of Kali
worshipers -was arrested for the machete murder of most of
his famil y. His defense was that he was possessed during a
worshp ceremony (a common occurrence) and had no mem
ory of the event. Moreover, of course, he didn' t do it. Te sur
viving family members confirmed this. Tis was reported in
the American media as an item of black humor ("them wacky
furriners. Tey should kow Jayzus. ") with no follow-up on
the result of his trial tat I have seen.
Tis misunderstanding can be laid at the door first, of
Aleister Crowley (in his introduction to The Goetia) and sec
ondly to Dr. Carl Jug -now used, primarily by Wiccans, but
with plent to go around -to make communication by and
with spirits seem acceptable in modem terms. It is not accept
able in modem ters, nor are most of the iportant assertons
of Tantrik philosophy in general Te practitioner of any seri
ous path of occult self-development must face up to just what
extent the society (especially American) is his enemy, and
behave accordingly. Te constitution that he has never read
will not stop your neighbor from breaking into your house, or
/ 68
Christopher S. Hyatt. Ph. D.
attacking you as you step out of it. You may find also, that
nothing could interest the police less than the report of a crime
prompted by a local church. Religious crime remains one of
the great unreported crimes in America. Unreported, that is,
by the police, who, if they deal with it at all, call it something
else. Nothing less than multiple witnesses or security video
will do. I point this out because "neo-pagans" remain remark
ably inocent on the subject, but also because, if you take the
care to hide your activities anyway, the more serious ones,
that is, it will free you for more effective practice.
Tantrism is a body of techique attached generally to two
very different Oriental religions. Yet there are also Tantrik
practices under other names in Taoism and Islam (although
you wouldn' t kow it lately) . So, which religion does it belong
to? Clearly, no single one. The technique is what is important.
In Taoism, which of course is the foundation of almost all
oriental magic outside Islamic countries, there is the practice
of "alchemy" -which is the English translation of a Chinese
term that does not translate as alchemy. It is, in fact, Tantik
yoga, replete with the manipulation of kundalini and sexual
yoga, with sexual vampirism as an i mportant component. It
has been widely suggested that Tantra is "goddess-worship"
(no such worship is involved in Taoist yoga or, certainly, i
Islamic Sufism) thus being embraced by Wiccans for propa
ganda purposes if for no other. Yet most (not exactly all)
Wiccans l oudly denounce bl ood sacrifice -and the divine
patronesses of Tantriks in the East have al tars that drip with
blood. Interestingly, it was once supposed that the majorit of
people attracted to Wicca and organizations like Crowley's
O. T. O. , came from a rej ected Catholic background, hence a
fondness for ceremony not present in the average Protestant.
In close to thirty years of active involvement with hard-core
occul t groups, I suspect that nothing could be frther from the
truth. Almost every "neo-pagan" that I have ever met has
come from a Protestant -frequently fundamentalist -back
ground. (For the record, in spite of the story I told about one
si de of my family, I do not come from a fundamentalist
church, but went to a liberal Presbyterian church until I re
fused to go anymore at the age of 1 4. )
Secrts nf Uhrcm Tmr ra
The point is, that people who do come from such a place
psychologically, can have devastating rel apses. An example
that reached natonal attention, although defini tely not slanted
in the way that I' m going to, is the story of the death of Cassie
Bernal l . She was a high school student at Col umbine Hi gh
School in Colorado. She had gotten into Wicca, whether in a
group, or only through books I do not kow, since I have not
read te "biography" put out posthumousl y by a Christian
press. For those who don' t kow, Columbine is a hop and a
skip away from Colorado Springs, dubbed "the Evangelical
Vatican. " Her parents, whose denomination is unknown to
me, were deeply distrbed by this "dark" tm i her iterests.
Don't say it.
They conferred wi th some friends who had their child
accompany Cassie to a fundamentalst . . . er . . . evangelical
camp. I seem to recall that this lasted for a good week so it
may have been during summer vacation. At any rate, brain
washig takes time, even with a hgh school girl. She retured
home a raving fundamentalist. Some time later, two boys,
tormented throughout their lives by fellow "Christian" stu
dents and igored by te tradi tionally mediocre faculty, walk
into the school armed wi th pistols, rifles and bombs, and
begin killing peopl e. On a stroll through the l ibrary, they
asked "Does anyone here believe in God?" and Cassie, ful l of
the holy spirit, stood up, smiled, and said: "Yes, I do. " Boom
goes her face. I leave it to the reader to decide if there were
others involved i her death besides the shooter.
There are several rules, that, from years of practice, I thik
the seeker should follow:
1. Pay close attention to phenomena, not theology. Tantra,
i spite of what the Dali Lama says, is amoral . Te sun may be
the center of the solar system, but in serious esoteric practice,
the center of the universe is you. Morality is a collection of rules
not defended by reason, whereas ethcal behavior is essentially
self-defensive. In Hindu Tantra, divesting yourself of the
bonds of Karma involves the elimination of guilt. In that
1 70
Christopher S. Hyatt, Ph. D.
culture, this has involved the calculated committing of crime,
as opposed to crime for profit or that which is done in the
name of a religious . or political hierarchy.
2. Any imagery used on an altar or for meditaton should be
a desecration of that of the religion you were raised in. For
Protestant sects (excepting Episcopalians) this might be diffi
cult, so Catholic imagery should be used if you were Chris
tian, since our pop culture is suffsed wi th i t. Please refer to
The Exorcist, or Satanic Rites of Dracula. Or a Denis Weatly
novel . Thi s most emphatically appli es to the reader who
thiks he or she is a neo-pagan. Nazi imagery is always useful
(especially for Jews) in Western Tantrik practice. The swastika
is a link between Eastern religions and the West, and many of
you may be familiar wi th the strange alliance between Tibet
and the Tird Reich. (Himmler even began an official S. S. pro
gram of sex magic in ancient graveyards to reincarnate the
souls of aryan warriors. ) This is one of the few symbols that
are useful even for actual Nazis sice, generally speaking, it is
a symbol that one tends to hide. Except, that is, on your man
telpiece in Berlin. Dr. Hyatt and I once constructed an All
Hallow' s Eve al tar wi th i nverted crosses decorated with
swastikas in the center. That would cover it for almost every
one. I once performed a rital while playing a movie about the
crucifixion with the sound off. Gibson' s The Passion of the
Christ will prove highly useful .
3. If you use ceremonial magic, find a tradi tional grimoire;
or, in the case of Afro-Caribbean magic, a formulary the
instructions of which you have the wherewithal to follow, and
follow them. They are not di versi ons for the uni ni tiated.
Another modern myth. This canot be emphasized enough. If,
that is, you find it useful to use evocation in conection with
Tantrik practice.
4. I f you are comfortable with what i s on your altar or in
your j ournals, enough to feel at ease wi th someone other than
a fell ow practitioner seeing them in or out of your presence,
you have done it wrong. Do not trust your family or neigh
bors.
5. Do not use images, symbols, or texts that do not scare the
shit out of you on some level. This wi l l be among the most
Secrets of Western Tanr 1 71
difficult thing to do at times. Also, do not hesitate to use pop
cultre images for meditation. If you engage i sexual activity
durig the cou:se of your efforts it is not necessary or even
desirable for them to be aware of it for the experiment to be
successful. Crowley amply describes this in his diaries, and I
kow i t myself from past experience. Whi le the parters i
this practice can be lovers, any suggestion that they must be is
a fat betrayal of Tantrik tradition. Please remember also, that
Tanta is not about sex. That is just another myth. It is about
freedom from programmig first, and power second.
6. Do not ignore your environment. You are not in ninth
century Idia. For Christians, considerig the world situaton,
the Boo
k
of Revelation would be an appropriate text to recite
or read from, as would Crowley' s Book of the Law, since his
entire theolog is based on Revelaton. For Jews, I recommend
te Boo
k
of Daniel, and the Book of Enoch. Nephlim fucking
is always useful i the work.
7. Go to confession, and confess to things you didn' t do.
Don' t tell them the ones you did.
TANTRA & TEEN I DOLS
SHIV A & SHAKTI IN POPULAR ART
S. J ASON BL ACK
About two years ago I attended a concert performance of a
maj or rock band at a beautiful open-ai r amphitheater in
Southern Califoria. It was my birthday, and I had been party
ig late the night before, with the not-unexpected result that I
was more than a l ittle ill when I arrived at the venue. As a
result I was worried that the experience would be spoiled for
me. Rather unusually, the band' s set began with a loud, long
drum solo. This had the effect of causing a companon to plug
his ears, but it threw me into a trance that continued to deepen
as the music contiued.
Wen the solo ended, I came out of it to find a worried
expression on my friend' s face, and al l my symptoms
nausea, headache and sleepiness -completely vanished.
Wen asked why the alarmed look, my friend told me that
he had tried to talk to me several times during the interlude,
and had gotten no response. He began to think that I was
either drugged or seriously ill. I was able to enjoy the entirety
of the concert -and the evening afterward -with renewed
energ and a pervasive feeling of well-being.
This is one of the few experiences I have had at such an
affair which border on transcendental . Sice I have extensive
experience of hypnosis and deep medi tational states (which I
continue to use on an almost daily basis), I want to be clear
that I use the word "trance" in a clinical_ not a slang, context.
There has been some controversy over what, exactly,
constitutes Tantrik technique. Some writers identify i t as
1 73
1 74 Christopher S. Hyatt. Ph. D.
religion, and yet there are Hindu and Buddhist Tantras with
essentially similar techniques and goals. Many of the more
heretcal Sufi practices also seem to have a Tantrik origin, but
they avoid the label because the basic ideas behind Tantra are
contrary to Islamic ideology, as they are to that of Judaism and
Christianity (i their accepted forms at least) .
Taoism, which has given us the I Ching and a concise form
of sexual alchemy, is the oldest system to openly use Tantrik
techniques, though the techniques themselves go back to pre
historic shamanism, or to lost Atlantis, depending who you
believe.
My own experience at the concert described above was a
classic example of mild but authentic shamanic healing, still
an intrinsic part of Tibetan practice
As this book has made clear, Tantrik techiques conist of a
combination of physical practices and magical or metaphysical
assumptions about the world. The strong emphasis on human
biology and instnct is what distinguishes Tanta most deeply
from what many people think of as magical tradition, and
what removes it from religious tradi tion as well . This last is
due to the fact that the principle goal of Tantrik practice is (i
modern terms) to de-program the student from the iibitons,
limitations and beliefs instilled by parent, church and state.
This is not calculated to win approval from orthodox organi
zations whose main function is social control .
After this process of de-programming is wel l under way, a
program of new l earning is begun, in which the student
ultimately seeks the development of magical powers over te
world and himself (here i t di ffers from orthodox Buddhism)
and to achieve the greatest degree of physical perfection of
which he is capable. In the Orient, this semi-secret stratum of
belief and practice appears in the arts and popular beliefs in
spi te of offi cial disapproval . I began asking myself if a similar
subtle infuence can be seen in the West, now, a century after
the beginning of the " magical revi val . " I bel ieve the answer is
"yes. "
My interest in Tantra was originally sparked by my stdy
of European magic, especi ally some of the forms espoused by
Al ei ster Crowl ey. I l i ved i n Hol l ywood at the ti me and
1 75
frequented the many musi c clubs there. As time passed, I
became struck by what seemed to be genuine mysti cal or
occult undercurrents to what I was seeing. Much of thi s was
unconscious on the part of performers and parti cipants, but
some, I was to find, was quite deliberate.
My eye was first caught by image. In both local publici ty
and slick national publ i cations I noticed a combiation of
eroticism and iconography that reminded me of the depi c
tion' s of gods and bodhi sattvas in the East. Some even
reminded me of specific dei ties; the bass player, Nikki Si xx,
for example, has always reminded me of Shiv a.
Te ivolvement of guitarist Jimmy Page with the occult is
well-kow and the "satanic" posing of the Rolling Stones has
become part of musical folklore. What is less obvious, because
less intentional, is the creation of what -to a Hindu -would
be a divine avatar from a well-kown artist.
I say "creation" but, in fact, these things seem to happen
spontaneously and unexpectedly, though to be sure, every
attempt is made to orchestate the phenomenon after it occurs.
Tis is not unique to the tenteth century. Te nineteenth
century Romantic movement seems to have seen the fi rst
artists "worshipped" by a huge publ i c. These include the
composer and pianist Franz Liszt; the violinist Pagannini (who
was rumored to have made a demonic pact); and of course,
Lord Byron, the archetype of all of them.
Our century though, seems to have had a virtual explosion
of these people, for some of whom i t was a devastating
experience.
Te early 70' s teen idol David Cassidy seems to have fit the
pattern I ' m thinking of better than most. According to the
story told in his recent autobiography Come On, Get Happy;
Fear and Loathing On The Partridge Family Bus, he was inun
dated wi th a wave of hysterical sexual attention total l y
uprecedented up to that tme, even by Elvis. Both he and his
studio were taken aback, but they rushed to try to contol
and profi t from - the si tuation. It wasn' t so much his
performing talents that won the attention (he was very
professional, but most of what he did was outside his control )
but a strange gestalt of appearance, personality and timing
/ 76
Christopher S. Hyatt. Ph. D.
that created a furor that hasn' t really been repeated since.
That, and his reputedly remarkable penis size makes his life
story seem weirdly like a version of the story of Krisha.
The endless work hours, legal wrangling, and constant
harassment (worshp?) eventually caused a collapse. An inter
estg part of the whole phenomenon is the complete lack of
iterest this passionate obsession can devolve into, almost a
kind of psychic death. For those cynics who assume all such
phenomena are created by publicit, I would like to poit out
that the natonal fan magazines have tied and failed to repeat
such a gold mine i the twenty-five years since. In a recent
article on the publishing industry I read that several of the
perenial fan magazines were even i trouble financially as a
result.
I some of the early Gnostic versions of the Jesus myt, the
Christspirit entered Jesus at the age of thirty, and left him at
thirtythree; thus, in their eyes, the incaration was an act of
possession, not "the word made fesh. " The person of Jesus
hiself was thus irrelevant.
Speaking of penis size, another priapic figure of legend in
te music world is Iggy Pop. His blatant sexuality (gettig te
occasional blowjob on stage) and deliberate defiance of both
the public and his audiences' sensibilities, should earn him
Tantrik sainthood. Unlike Mr. Cassidy Iggy Pop has some
times given the impression that his performance style was
deliberately esoteric. He has publicly described himself as a
"Dionysian" performer and his frequent drug itoxication and
athletic dancing while performing are both sacred to Shiva. At
various points i his career he was kown for te weari
g
of
body pai nt, crossdressing and even sel f-mutilation -all
practices of both shamanism and the extreme Left- Hand
Tantrik sects.
I would mention Ji m Morrison here, but hi s "shamaniza
tion" has become such a cottage industry that all that can be
said has surel
y
aleady been said.
In the area of fi lm, the late Bruce Lee brou
ght a popular
interest in the martial arts to the West. Wile not a follower of
Tanta per se, his wrtg shows that he was heavily ifuenced
1 7 7
by Taoism and some scholars think that Zen - from which so
many of the martial arts come - may have Tantrik roots. I t
should be pointed out that far from vulgarizing his vocation,
Lee was followig i a very old Shaolin tradi ti on of showman
ship. For centuries they were known for the public acrobatic
performances of thei r adepts and thei r parti ci pati on i n
parades.
I have spent most of my time commenting on performers,
since in many ways they are the most vi sible exampl es, but
other areas as well show this esoteric influence.
Since thei r explosion of popularity in the early si xties,
comic books and various other kinds of graphic storytellig
media have acquired an adul t audience in the United States.
Tis has been the case much longer in Europe, and especially,
in Japan. Even at the begining, the creators of comic charac
ters drew on the arcana of magic and of the Far East for
subj ect matter. I can remember, as a child, discovering the
stories of Dr. Strange, then still being done by his creator, the
legendary cartoonist Steve Ditko. Dr. Strange was a wealthy,
materialistic surgeon whose life collapsed, thus sending him
in desperation to Tibet in search of meaning. There, in
chelashp to an ancient lama, he learns the arts of magic. While
wildly simplified and exaggerated for i ts target audience, I
later realized that the Dr. Strange stories were based on a
certain amount of solid tradition.
More recently, for the adult market, there have been several
characters, sometimes in limited series, that openly gain their
power from Tantrik practices. Te material in some of these is
not nearly so fanciful and based on solid research by their
creators. A particularly compelling example of this i s The
Adventures of Luther Arkwright (collected in three volumes by
Proutt Publications in 1989) by the incredibl y talented Bryan
Talbot. Tis wonderful piece of work combines science ficton,
multi-universe theory and a sophisticated treatment of Tantrik
techniques of psychic development. Thanks to the wi der
market and loosening of censorship, the sexual aspects of
Tantrism are dealt with openly.
Some interesting hybrids have developed from this current
as well. Genesis P-Orridge and Tee Temple ov Psykick Youth
1 78 Christopher S. Hyatt. Ph. D.
in Britain use a combination of music, graphic art, video and
eroticism as well as the written word to deliberately spread
the philosophy of Aleister Crowley and the Tantrik magicians.
Some of my comparisons here may initially strike the
reader as frivol ous, but I intend them qui te seriously. Just as
the techiques of ceremonial magic are the same the world
over, so is the Tantrik strain of self-development a part of
man' s natural heri tage. Every cul ture has di vine avatars
whether they are prepared to ackowledge them or not. And
the Western world, wi th the decline of Chri stianity from
political power to crackpotism which we now see, may at last
be recovering what it had lost for so long. The signs are right
i front of us.
SEXUAL SPIRITUALITY
J AI1 ES WASSERMAN
Lt him kiss me t 'ith the kisses of his mouth . . . Mv beloved is whie
and ruddy. the chiefest among ten thousand. His head is as the most
fne gold . . . his belly is as bright i l ory overlaid vith sapphires. His
legs are as pillars of marble, set upon sockets of fne gold . . . yea, he
is altogether lol' ely. "
How beauti!tl are thy feet . . . the joints of thy thighs are like jew
els . . . Thy navel is like a round goblet which wanteth not liquor: thy
belly is like an heap of vheat set about with lilies. Thy to breasts are
like two young res that are twins . . . . How fair and how pleasant art
thou, 0 love, for delights!
Set me as a seal upon thine heart, as a seal upon thine arm: for
love is sttvng as death. Many waters cannot quench love, neither can
foods drown it. The Song of Sol omon
Sex is the mirror of divi ne uni ty mani fested as pol ari ty-ual i ty seek
i ng i ts counterpart on eart h, "di vi ded for J ove' s sake, for the chance of
uni on." Lust is the key to the uni verse. I n terms of the theory of cor
respondence, the l ongi ng of Yi n for Yang i s the desi re of the el ectron
for the proton. Thi s is the force that sustai ns the atom and thereby
creation.
The worl d i s a composi te of posi t i ve and negative, l ight and dark,
mal e and femal e, bi rth and death. The Sun i s the Lord of Day and
Heaven ; the Moon is the Lady of Ni ght and subconsci ousness. Uni ted
i n the Mysti cal Marri age, they form the Chi ld, the human race, the
i nheri tor of both qual i t i es . The uni on of Mars and Venus, War and
Love, produces Harmony. Beauty cannot exi st wi thout contrari es.
Opposi tes produce concord.
The Femal e i s the Lover, the Fri end and Si ster, the Vi rgi n Mother,
the Hol y Whore, the Fi erce Protectoress and Destructi ve Demoness,
ever danci ng upon the bodi es of Her devotees . She i s al l t hi ngs to al l
men, and yet ever conceal ed wi thi n hersel f. The Mal e i s Pan ( root of
1 79
1 80
Christopher S. Hyatt, Ph. D.
the word "pani c"), the frenzi ed, l ust-fl l ed Madman, the Lover, Father,
Brother, Fri end, the Ki l l er and Protector, the Provider. The uni on of
the two i n the act of l ove, the Mysti cal Marri age, i s the apotheosi s of
the race. For herei n we become as God, shari ng i n the di vi ne power
of creat i on through our bodi es. And l i ke God, we can popul ate the
uni verse i n our own i mage. The sexual act i s al ways regarded as ei ther
sacred or profane because of i ts i ntri nsi c power. Sexual ity is i ncl uded
wi t hi n the moral canon of every cul ture because i t i s the most basi c,
l i fe-gi vi ng, race-sustai ni ng act on earth.
Sex i s the one subject of whi ch every reader has knowl edge, the
one subject that has uni versal rel evance. For sex i s the great equal
i zer. Everythi ng that l i ves partakes of a sexual nature, whether pl ants,
ani mal s, or human bei ngs. We began t hrough t he sexual uni on of our
parents and have al l deal t wi th the sexual i ssue i n our l i ves . There are
no except i ons and there i s no escape."
Does the occul ti st ' s vi ew of sex di fer? The answer i s that sex i s
the basi s of the Mystery Tradi t i ons as we1 1 as of l i fe on earth; sex i s the
ul t i mate symbol i c uni fyi ng agent of al l esoteri c di sci pl i nes.
The occul ti st percei ves t he basi c l i fe-force as a bi oel ectri c energy
known the worl d over as kundalini. Kundal i ni i s sexual energy. The
management of thi s energy i s the root of Yoga and medi tati on; the
rai si ng and di recti ng of t hi s energy is the purpose of Magi c ; i ts puri f
cati on, t he goal of Al chemy; i ts symbol i c descri pt i ons are contai ned i n
the concepts of Astrol ogy and Kabbal ah ; t he uni fcati on of al l aspects
of theory and practi ce is I ni t i ati on. The consci ous sexual act is the si m
pl est and most pure symbol of the l ove of t he di vi ne for i ts creati on.
Therefore, the ri ght use of sexual energy i s a pri mary concer of
the pract i ci ng occul t i st . The esoteri c teach i ngs regardi ng sexual i ty that
have been devel oped over the mi l l enni a and i n many di fferent ci vi l i
zat i ons may be cal l ed t ant ri c." The best known tradi t i ons are prob
abl y the Hi ndu and Buddhi st . Bot h have a ri ch i conogrphyg expressed
i n ornate templ es and ot her art work of exqui si te and openl y sensual
beaut y. Chi nese Taoi st al chemi cal practi ces are cent uri es ol d, wi th
el aborate procedures i n t he usc and devel opment of sexual energi es
for i ncreased physi cal heal t h and occul t power.
Earl y Egy pt i an use of esoteri c sexual i ty i s clearl y demonstrated
by i t s i conography and myt hs. The sex ual act i v i ty of the gods resul ts
i n bot h procreat i on and t he al teri ng of t he worl d. There i s a Jewi sh
t radi t i on of ass i st i ng God i n hi s nupt i al s wi t h the Shekinah ( t he bride
of t he pal ri a rchal J uJai c God) . On t ht Sabbat h. a coupl e' s ri t ual i zed
Secrets
of Wester Tal l tr
1 81
l ovemaki ng hel ps God and t he Sheki nah sust ai n t he mani festat i on
of the worl d. Ecstat i c rel i gi ous worshi p i s i ntegral to Hasi di smg and
the sexual nat ure of the uni verse i s cl earl y acknowl edged i n t he Jew
i sh Kabbal ah . I sl ami c cul t ure has a h i ghl y devel oped tant ri c pract i ce
wi thi n the myst i cal Suf tradi t i on . Li kewi se. t here has al ways been a
heal thy sensual aspect to I sl am, fundament al i sm not wi t hstandi ng.
Gnost i cs i n t he earl y cent uri es of t he common era taught a great
many shades of sexual behavi or. rangi ng from asceti c to sensual ,
dependi ng on the speci fc group. Chri st i ani ty has mai ntai ned a ri g
i dl y ant i sexual stance ( t hanks i n no smal l degree to St . Paul ), despi te
whatever hi nt s or suggest i ons of a sexual teachi ng mi ght be offered by
the uni que rel ati onshi p between Jesus and Mary Magdal ene. I f there
i s a posi t i ve mai nstream Chri st i an att i t ude toward sexual i ty, i t i s dem
onstrated by the recogni t i on of marri age as a sacrament . Any other
sexual rel i gi ous experi mentat i on wi thi n the Chri sti an tradi ti on must
be found among i ts heresi es, whi ch are often tai nted by bl asphemy,
the bastard chi l d of repressi on and gui l t . In some i nstances, deepl y
rel i gi ous Chri st i ans have experi enced mysti cal transformati on through
sexual uni on and have el evated sex to a di vi ne status i n the worshi p
of thei r Chri st . Ofen as not, these peri odi c outcroppi ngs of Chri sti an
tantra were l i teral l y crushed. A most brutal exampl e i s the Al bi gen
si an sl aughter of the 1 3th Cent ury. Thi s Chri st i an group l i ved i n the
French and Spani sh Pyrenees, where they pract i ced a hereti cal form
of worshi p that may have i ncl uded sexual doctri nes al ong wi th thei r
wel l -known anti papi st sent i ments . On the Pope' s orders, thousands
were ki l l ed. "Ki l l t hem al l , God wi l l know Hi s own," was frst uttered
by the papal l egate i n charge of the Al bi gensi an Crusade.
The most powerful reposi tori es of t he sexual rel i gi ous tradi ti on
i n the West are pre-Chri st i an Pagani sm, and l ater Wi tchcraft, Magi c,
and Al chemy. Here al l symbol s poi nt to the use of sex for the accom
pl i shment of myst i cal goal s . The hi dden nature of the Occul t al l owed
for the survi val of an Esoteri c Tradi t i on i n the West, despi te ages of
repressi ve pol i ti cal power wi el ded by the Church.
The repressi on of t he sexual nature, whi ch may wel l be the pre
domi nant cul t ural t heme of Judea-Chri sti an soci ety, has l ed to a di s
turbi ng and debased modern morass. The hysteri a of Western sexual
atti tudes mi ght be comi cal i f i t were not so deepl y rooted i n, and pro
duct i ve of, human agony. The mass medi a overfow wi t h a l eeri ng
sexual i ty that consumes both edi tors and readers. Scandal s, i nnuen
does, l asci vi ous and ragi ng fantasi es, sex ual cri mes, chi l d mol estat i on.
1 82
Christopher S. Hyatt, Ph. D.
pornography, censorshi p, jeal ousy, expl oi tati on-these symptomatic
pathol ogi es scream from every newsstand and tel evi si on screen. Thi s
i s an abnormal si tuati on and sadl y characteri sti c of Eros di storted.
An al ternati ve viewpoi nt i s wel l expressed by the i mmortal Wi l
l i am Bl ake i n hi s Marriage ofHeaven and Hell: . . . the whol e cre
ati on wi l l . . . appear i nfni te and hol y, whereas i t now appears fni te &
corrupt . This will come to pass by an improvement of sensual enjoy
ment. But frst the noti on that man has a body di sti nct from hi s soul i s
t o be expunged . . . If t he doors of percept i on were cl eansed every thi ng
woul d appear to man as i t i s, I nfni te." [ i tal i cs added]
Humani ty today i s urgent l y i n need of a heal thy respect and el eva
t i on . of thi s most preci ous, natural dri ve. We must l earn to heal the
world sexual sel f. Marsel i o Fi ci no, the Renai ssance Hermeti ci st, saw
pl easure as a worhwhi l e phi l osophi cal end. He wrote that the j oys of
the senses foreshadow heavenl y del i ght s. Ecstasy i s beyond Image.
Onl y wi thi n Bei ng may one seek i t .
The ecstasy i mpl i ci t i n t he sexual -rel i gi ous experence i s con
veyed i n a passage attri buted to the archetypal Goddess of Infni te
Space i n The Book of the Lw, a moder tantric text penned by A I ei s
ter Crowley. The Goddess procl ai ms, "But to l ove me i s better than
al l thi ngs : i f under the ni ght-stars i n the desert t hou presentl y burnest
mi ne i ncense before me, i nvoki ng me wi th a pure heart, and the Ser
pent fame therei n, thou shal t come a l i tt l e to l i e i n my bosom. For one
ki ss wi l t thou then be wi l l i ng to gi ve al l ; but whoso gi ves one parti cl e
of dust shal l l ose al l i n that hour."
The j oy central to the experi ence of Uni on wi th God has been
passi onatel y expressed i n the worl d' s mysti cal poetr and myth. The
most cl ear refect i on of the state of Di vi ne Uni on avai l abl e to our race
as a whol e i s contai ned i n the personal sexual experi ence. For sex
offers the opport uni ty for a temporary obscurat i on of our normal l i m
i te

d ego-consc i ousness and the possi bi l i ty of uni on wi th our partner,

and thence to the sensual real i t y of the God and Goddess. Edgar Wi nd
i n Pagan Mystt ries in the Renaissance states that bei ng possessed i n
love by a god i s t he hi ghest form of deat h. The anni hi l ati on of the per
sonal egoi c envel ope. and uni on wi t h a deeper real i ty. i s the key to the
tant ri c sexual experi ence. The Suf mast er Shei kh Abdul l ah Ansari has
wr i t ten :
Secrets (f
Wcstc m Tam r
0 Lordg i ntoxi cate me wi t h t he wi ne
Of Thy l ove.
Pl ace the chai ns of Thy s l avery on
My feet : ' '
Make me empty of a l l but Thy l ove.
And i n i t dest roy me and bri ng me
Back to l i fe.
The hunger Thou has awakened, cul mi nates
In ful fl l ment .
1 8.
Several practi cal comments are in order for a better understandi ng of
sexual yoga as a means of attai nment . The frst is that sexual yoga i s
a cooperati ve di sci pl i ne, ri ght att i t ude bei ng necessary for the attai n
ment of the hei ghts of sexual ecstasy. One l earns to percei ve one' s
parner as a channel for. and vehi cl e of, the di vi ne, and to worshi p
that mani festati on i n i ts ful l est sense-passi onately, wi th abandon :
"Enfame thysel f i n prayer." The act of l ove shoul d i nduce the great
est hei ghteni ng of al l el ements of the sel f and the senses . Then al l i s
abandoned i n a cl i max of ecstati c uni on wi th the Di vi ne. Experi ence
and practi ce are the key.
In the l arger vi ew of tant ra, al l consensual acts between adul ts are
perfect l y appropri ate to i nduce rel i gi ous sexual ecstasy. "There i s no
act or passi on that shal l not be a hymn i n mi ne honour.' ' Indi vi dual
vari ati ons i n the sexual t heme are most i mportant ; al l aspects of our
sexual l i ves wi l l ul ti matel y weave t hemsel ves i nto the beauti ful tapes
try of the worl d sexual patter: Concentrati on and frenzy, monogamy
and promi scui ty, romant i c l ove and physi cal passi on, si mpl i sti c joy
and occul t techni que.
"Come forh, o chi l dren, under t he stars, & take your fl l of
l ove ! "
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