Varieties of Magical Experience


"Dark" & "Luminous" Magics


Left-Hand Path / Right-Hand Path



Magic & Sexuality



Trance & Meditative Magic


7. Left-Hand Path / Right-Hand Path





Left-Right Distinction



Right-Hand Path



Left-Hand Path



Aleister Crowley



Crowley's Thelemic Revelation



Magical Will and the Senses



Power of the Sacred Name



Dark Magic



Variations within the Left-Hand Path





Left-Right Distinction


p. 131 (Sutcliffe [1995], p. 110) Vama Marga












sexual intercourse

Sutcliffe 1995 = R. Sutcliffe : "Left-Hand Path Ritual Magick". In :- Charlotte Hardman & Graham Harvey (edd.) : Paganism Today. London : Thorsons, 1995. (reprinted 2000 under title Pagan Pathways)

p. 132 (Apollodoros : Bibliotheka iii.10, quoted in Evans 2007, p. 177) resuscitation by Asklepios

"he not only saved men from death, but even raised them up from the dead. He received from Athena blood from the veins of the Gorgon ..., and he used that from the right side ... to raise up men from the dead."

{GM 50.e "Athene and Asclepius divided the blood between them : he used it to save life, but she to destroy life and instigate wars."}

{GM 50.f "Among those whom Asclepius raised from the dead were Lycurgus, Capaneus, and Tyndareus.}

{GM 50.i "the Cretans say that he, not Polyeidus, restored Glaucus, son of Minos, to life; using a certain herb, shown him by a serpent in a tomb."}

Evans 2007 = Dave Evans : The History of British Magic after Crowley. London : Hidden Publ.

GM = Robert Graves : The Greek Myths. 1955.



Right-Hand Path


p. 133 the Psuche toio Kosmoio, according to Regardie

"One of the most lucid exponents of the Right-Hand Path in modern ceremonial magic was Israel Regardie (1907-85), a ... member of the Stella Matutina -- an offshoot of the Hermetic Order of the Golden Dawn. In his various writings Regardie ... {regarded} that ultimately Western magic derived its potency from

the ... Anima Mundi."

{A Renaissance translation (OED"AM") of /Psuche toio Kosmoio/, Anima Mundi, is ("Ph&ThAWS") "the Holy Spirit." For this reason, she is the feminine and 3rd membre of the Platonic divine Triad (along with 1st neuter Agathon and 3rd masculine Logos -- e.g., HF, p. 35).}

OED"AM" = Online Etymology Dictionary "Anima Mundi".

"Ph&ThAWS" = "Philosophical and Theological Aspects of the World Soul".

HF = Joseph Cross (ed. by Thomas O. Summers) : Headlands of Faith. Nashville : Methodist Episcopal Ch So, 1856.

{"By “the aethyr” ... is ... the Candric or Lunary domain, the realm of the Anima Mundi or cosmic soul." ("Anima Mundi and the Human Psyche". )}

p. 134 [quoted from Regardie 1980, pp. 93-4] how is co-operation with a deity achieved?

"The union ...with the God is accomplished through suggestion, sympathy, and the exaltation of consciousness. ...

{Wrong! According to the stricture so shamanry, co-operation with one's divine spirit-guide must initially be accomplished during dreaming, whence it can be led into manifestation in one's trance-state while waking.}

In the commemoration, or rehearsal of this history, the magician is uplifted on high, and is whirled into the secret domain of the spirit."

{The history recited by an AmerIndian shaman is an account of a personal dream wherein he (or she, if a shamaness) was duly authorized by a self-proclaimed deity (spirit-guide) appearing in such dream. Shamanic ritual performed during waking-state must be referenced to events in one's dream-states, and to one's trance-states, in order to become efficacious.}

Regardie 1980 = Israel Regardie : Ceremonial Magic. Wellingborough (Northamptonshire) : Aquarian Pr.

p. 135 oneness?

[quoted from Regardie 1932, p. 247] "even the high consciousness ... drops utterly away, and the Magician melts to a oneness with the {>ayin So^p [for /sap/, 'Empty Basin']} wherein no shade of difference enters."

{This is not actually a doctrine of any sort of Qabbalah, but rather is extracted from [a speculation of] A-dvaita Veda-anta, which is denied not only by other [more experiential and less speculative] dars`ana-s (such as, Yoga), but also by all other denominations of Veda-anta.}

Regardie 1932 = Israel Regardie : The Tree of Life. London : Rider.



Left-Hand Path


p. 136 the so-called "self" {which is actually divinely provided to our collective of mortals, simply as a mechanism for more devout submission the will of the collective of divinities}

"The Left Hand Path is solitary {hermit-style?!}, individualistic {without communal sexual rites?!}, personal {without associating with other persons?!}, based on

self development,

{There is no discrete atman ('self') to develop; it is mere maya (illusion). Only the deities have spiritual development.}

self analysis,

{There is no discrete atman ('self') to analyze; it is mere maya (illusion). Only the deities have spiritual analysis.}

self empowerment.

{There is no discrete atman ('self') to empower; it is mere maya (illusion). Only the deities have spiritual power.}

{All suffering originateth in the illusion of a "self" separate from the transcendent (over the selfish illusion ahamkara 'egotism') praesence of deities.}

pp. 136-7 Dragon Rouge and its [rather self-deluding] doctrine

p. 136

"Dragon Rouge -- founded in 1989 -- ... shares many points in common with Kenneth Grant's Typhonian branch of the Ordo Templi Orientis (O.T.O.) in England".

{The name "Dragon Rouge" referreth to the red Dragon occupying the national flag of Cymru : such "Red Dragon" is the one favored by Merlin ("T2DB"). Tuphon, on the other hand, is the serpent-shouldered god of Moisia, in the Haimos mountain-range.}

p. 137

"One is the Right-Hand Path {Daks.ina-acara} ... and its goal is that

the individual melts together with God ... .

{Such fusion of minds, of that a mortal with those of deities, will, however, be only transient and occasional (viz., only when telepathic communication with deities is at maximum intensity); just as in any "Left-Hand Path", so that there can be no distinguishing the twain paths on this basis.} {The Stoic melding after death of the personal soul with the World Soul is hardly intended to be so thoroughgoing.} {By /God/ the author must intend /Brahma/ (along with, praesumably, the feminine /Brahmi), which nomenclature, however, is explicated (in the Abhi-dharma) not as a single deity, but in reference to a hierarchical sytem of categories of deities in heavens above the worlds of Kama-loka.}

The other path is the Left-Hand Path {Vama-acara}. ...

The goal it to become a god ... . The goal of the magic of the Dragon Rouge is self-deification. ...

{Such becoming-a-god will, likewise, be only transient and occasional (achieved temporarily whenever telepathic communication with deities is fairly intense); this is likewise achieved also in any " Right-Hand Path" whenever the telepathic communication with deities is of corresponding intensity; so that there can be no distinguishing the twain paths on this basis, either.}

To become a a god means that one has transformed life from being predetermined and predestined by outer conditions ... . ...

{Wrong! To be a deity must imply to follow most exactly the praedestined path with foreknowledge of it; whereas not to be a deity would mean ability to follow it only inexactly, with many blundres, all conducive of personal miseries, inasmuch as such blundres must be duly corrected with suffering as poinalty for tardiness in making the necessary corrections. For, there indeed is an aeternal plan (collectively praepared by telepathic the totality of all transcendent entities), which is the most beneficial course of development for all beings, and which cannot be thwarted; and any failure to co-operate therewith must result in grief and misery for the non-co-operator.}

Man becomes a god when he ceases to be a creation and instead becomes a creator."

{Quite inaccurately stated! The only way be a creator is to be a "co-creator", co-operating in the praedestined path in 'conjunction with divine knowers of the aeternal plan. To be a "creation" would imply not knowing, and resisting, the aeternal plan, and therefore needing to be forced into it by the totality of communistically co-operating deities.} {Besides, even to be "creator" would not imply being a "god" : deities are distinguished from mortals by their aptitude for participating in the universewide telepathy-network maintaining the universe -- which is outside the aptitude of mortals.}

"T2DB" = 'A tale of Two Dragons ... at Beddgelert".

{This totally misleading "Dragon Rouge " hath exactly reversed the traditional significances of and vama-acara. It is the and the arhant of Hina-yana who is solitary, individualistic, personal -- reveling in kevala ('solitude'); whereas the vama-acara and the bodhi-sattva of Maha-yana who is communal, sharing, self-effacing.}



Aleister Crowley


p. 138 parentage

"Born at Leamington Spa, Warwickshire, on October 12, 1875, Edward Alexander Crowley was raised in

a fundamentalist Plymouth {in Cornwall, so that Crowley's background was apparently Cornish} Brethren home ... . His father was a prosperous brewer".

{a promoter of inebriation?! It is very much typical of "fundamentalist" Christians to be promoter of foul and degrading habits.}

p. 138 Allan Bennett

"Crowley's direct association with the ... esoteric tradition began in London in 1898 with his introduction to George Cecil Jones, a member of the Golden Dawn. ...

Within the Golden Dawn, Bennett had taken the magical name Frater Iehi Aour {>ah. Yhi^ >o^r} (Hebrew : "O Brother! Let There Be Light" {B-Re>s^it 1:3}), and he became a mentor to Crowley.

For a time Bennett and Crowley shared a flat in London's Chancery Lane, and

{"Crowley ... recognized in Bennett an occult Master and invited the impoverished magician to stay with him in his comfortable London flat at 67 Chancery Lane." ("ACD")}

it was here that Bennett tutored Crowley on ... the techniques of magical invocation and evocation, as well as showing him how to create magical talismans."

"ACD" = "Aleister Crowley in the Desert". Chapter 6 of :- Alex Owen : The Place of Enchantment : British Occultism ... .

pp. 138-9 one's guardian-angel, according to Crowley

p. 138

[quoted from MTh&P, xv] "A man who is doing his

{Guardian Angel's} True Will

{capitalized to have indicated an immortal divine source, and not one's mere mortal self}

has the inertia {momentum} of the Universe to assist him."

{The momentum alluded-to must be the momentum of the divine plan being co-operatively enacted by the hierarchies of deities which co-operatively maintain the communistic collective of universewide co-adjuvancy.}

p. 139

[quoted from MTh&P, 4] "The Supreme and Complete Ritual is therefore

the Invocation of the Holy Guardian Angel,

{If conducted in the modality of a spirit-possession caerimony, this would be a supplication of the fravas^i (guardian-angel) to control one's body [and, if permanent rather than temporary, also one's mind thenceforward throughout one's life, and hopefully beyond; though this vow-covenant may need to be formally renewed in future lifetimes, even as it may have been in praevious lifetimes]. [written Oct 20 2014]}

or, in the language of Mysticism, Union with God."

{The so-called "God" of monotheistic religions is, fact, merely one's own peculiar guardian-angel, excluding those of (i.e., the guardian-angel of each of) all other persons : so that monotheism is a sort of variety of solipsism. Because solipsism hath much potential for antisocial sentiment, therefore polytheism is generally quite praeferable to monotheism.}

MTh&P = Aleister Crowley : Magick in Theory and Practice. 1929.


Lynne Hume & Nevill Drury : The Varieties of Magical Experience : Indigenous, Medieval, and Modern Magic. Praeger (an imprint of ABC-CLIO), Santa Barbara (CA), 2013.