Category: paranormal

This post provides a summary and analysis of excerpts from “The Magick Path of Tantra” by Shri Gurudev Mahendranath, now available in our library.

 A little Introduction on the Shri from Thelemapedia: Shri Gurudev Mahendranath

From Thelemapedia

Categories: Gurus | Mystics | Occultists | Poets | Tantrics | Writers

Shri Gurudev Mahendranath (April 29, 1911–August 30, 1991) was a British occultist, mystic, writer, poet, sannyasi, sadhu, tantric guru, and Avadhut. He was introduced to Thelema by Aleister Crowley and espoused the tantric philosophy of Svecchachara which he considered the Sanskrit equivalent of Thelema.

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Biography

Born Lawrence Miles in London, England on April 29, 1911, his interests in the area of spiritual investigation and the Pagan way of life began at an unusually early age. During his childhood, he had a number of unique experiences which began the course of his inner development and later led to his spiritual attainment and recognition by a vast public. He was initiated by his Great Aunt Madam Clay Palmer, the Witch of Rottingdean, near Brighton, England, into her line of Hereditary Witchcraft when he was in his early teens and he knew Gerald Gardiner, founder of Modern Witchcraft, or Wicca, was active in Gardiner’s Bricket Wood coven in Hertfordshire, and informed Gardiner of traditional rites, which seem to have otherwise been borrowed from Aleister Crowley’s writings.

As a young man, Shri Mahendranath met and exchanged ideas with the advanced thinker and mystic, Aleister Crowley. Personal experiences and the advice of Mr. Crowley suggested that he might gain valuable insight by the deeper study of meditation and the I Ching oracle with Indian and other Asian Masters.

After some years, and a detour to Australia where he was recorded as being active in Witchcraft, Shri Mahendranath travelled back across South East Asia and arrived in India on Guru Purnima, July 14, 1953. On this auspicious date, he was given initiation as a sannyasi into the Adinath sampradaya by H.H. Shri Sadguru Lokanath, the Avadhut of the Himalayas. He was later given Tantric initiation by Shri Pagala Baba of Ranchi into the Uttara Kaula sect of Northern Tantrics and became his successor.

During his life as a sannyasi, Shri Mahendranath traveled to Ceylon, Thailand, Bangladesh, Burma, Cambodia, Laos, Malaysia, and Australia. He also received initiations as a Bhutanese Lama, Meditation Master in Soto Zen, Taoism, and both Mahayana and Theravada Buddhism.

He founded Amookos and the International Nath Order (originally Western Nath Order) to present and promote his own synthesis of the tantric teachings of the Adinath and Uttara Kaula lineages as a spiritual path for the western householder. Initiates of his International Nath Order and Amookos are known as Naths.

Shri Gurudev Mahendranath left his body and achieved Mahasamadhi on August 30, 1991. His last residence was his hermitage—Shambhala Tapowan—near the Vatrak river, in the state of Gujarat, India. He thought he was the last guru of both the Adi-Nath and Uttara Kaula tantric lineages, but was unaware that Pagala Baba’s guru in the Uttara Kaula line, Thakar Kalachand had also initiated a female yogini, Mahaswari Ma who had in turn initiated Kulavadhut Sampranand, who survives into the 21st Century. C.E., alongside the Westernised groups Shri Mahendranath started. He was therefore not in a position to merge the Uttara Kaula and Adi Nath traditions. The Adi Nath tradition is to rest in another Nath lineage as well as continuing in the various Westernised groups with Adi Nath origins that were begun with Shri Mahendranath’s initiatives.

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Writings

Shri Gurudev Mahendranath wrote numerous articles and essays on tantra and the spiritual life, including the Twilight Yoga Trilogy, the Levogyrate Tantra, and The Londinium Temple Strain, subsequently collected under the title The Scrolls of Mahendranath. These works present the essentials of spiritual life and the tantric path in a humorous, non-dogmatic and non-sectarian manner.

At one point your author reached out to join his order and never heard back.

His text on The Magic Path of Tantra explores the Tantric tradition, particularly within the context of the Nath lineage, and presents a unique perspective on enlightenment, spirituality, and the nature of human existence. The document emphasizes the practical application of Tantric principles for achieving personal liberation and a more fulfilling life.

Main Themes and Ideas:

1. Tantra as a Way of Life, Not Just a Religion:

• Tantra is presented not as a rigid religion but as a “way of life,” a practical approach to spiritual growth that emphasizes personal experience and transformation.
• The author notes, “Although Tantra had a firm spiritual basis, it was not so much a religion as a way of life.”
• Historically, Tantra is linked to the Kaula and Natha traditions, and these terms are often used synonymously.
• The emphasis is on creating a lifestyle that integrates spiritual practices into daily living.

1. Enlightenment Through Orgasm:

• A central tenet of the text is the idea that enlightenment can be achieved through the intense experience of a “super orgasm” attained at the culmination of sexual intercourse.
• The author explains, “The supreme moment when the mind awakens to this realization can also be attained at the moment (or seconds after) the attainment of a super orgasm at the termination of sexual intercourse.”
• This attainment is not seen as solely a physical experience, but a “mind process and transformation”.
• This requires a “trained shakti” (female partner), as enlightenment is considered an entitlement for both partners.
• The text suggests an equality between partners, where both are equally valued on the spiritual path, “Although they both accept a standard of sexual equality, ability and entitlement; yet still the yogi will treat, worship, and think of his shakti as his goddess and a personification of the Earth Mother.”

1. Rejection of Dogma and Routine:

• The text criticizes passive acceptance of conventional life, urging readers to be active agents in their own lives and destiny.
• The author states, “men and women are not machines, animals, or robots. They are not pawns in a cosmic game or order, nor must they accept the face value of the cards dealt out by the “Dealer””.
• A central idea is to escape the “routine” that limits the “Think Power” and to cultivate the ability to control one’s life and circumstances.
• Tantric tradition encourages an approach that values personal insight and practical experience over blind adherence to rules or dogmas.
• “A Tantrik is not dedicated to serve God or religion. The only goal is to attain Enlightenment.”

1. The Role of “Think Power” and Will:

• The text emphasizes the importance of mental discipline, “positive powerful ‘think'” and the power of the will in achieving transformation.
• Tantriks develop this “think power” through meditation, breath control, and a “relaxed attitude to the world” to create their own powerful energies and mantras.
• “They energized the will and made things happen.”

1. The Three Super-Psychic Faculties:

• The text places a high value on the development of “Insight, Intuition, and Imagination.”
• These faculties, cultivated through meditation, are considered essential for achieving understanding and union with the “Cosmic Purusha” (Cosmic Spirit).
• These faculties enable the practitioner to determine errors in texts, and even create their own texts, mantras and rituals.
• “The faculties of Insight, Intuition, and Imagination are the building blocks on which we build our occult world and magick way of life.”

1. Rebirth and Liberation:

• The text addresses the concept of rebirth, stating that both human and animal rebirths are a source of “pain and suffering” on a sensory material plane.
• The goal is to end the cycle of rebirth through enlightenment.
• The author states “The Tantrik, Nath, or Kaula way of life is based on the profound knowledge that men and women are not machines, animals, or robots.”
• Tantra posits that liberation is achieved through meditation, breath control, and, uniquely, the experience of a “super orgasm,” which reunites the spirit with the Cosmic Spirit.

1. The Amoral Nature of Tantra:

• Tantra is presented as “amoral,” meaning that its practices and principles exist outside traditional moral frameworks.
• The text suggests a neutrality in thinking, which transcends “discrimination.”
• The goal is to move beyond the constraints of societal norms, allowing individuals to live more authentically.
• The text suggests “The things we do or accept in its unique pattern are neither moral nor immoral.”

1. The Author’s Personal Journey:

• The author interweaves personal experiences to illustrate the path and principles of Tantra.
• He shares his own experiences in achieving enlightenment through his “second great experiment in attaining realization” with the help of his female partner Shakti.
• His experiences in the British Army, various spiritual locations, and his eventual time in India are cited as formative experiences in the development of his Tantric understanding.
• The author’s interactions with gurus and his eventual initiation into the Uttara Kaula sect further reinforce the idea of direct transmission and lineage within Tantric practice.

1. The International Nath Order

• The text closes by mentioning the International Nath Order, which is presented as a vehicle for continuing and disseminating the teachings of the Nath tradition.
• The INO is described as not-for-profit, and is based on the principles set forth in the authors works, particularly the Twilight Yoga Trilogy.

Key Quotes:

• “Tantra, as a way of life, is the golden thread which runs through all the manuscripts I have written for the International Nath Order…”
• “From the Cosmic Spirit we came, to the Cosmic Spirit we must return.”
• “The relationship of a yogi with his shakti is also unique. Although they both accept a standard of sexual equality, ability and entitlement; yet still the yogi will treat, wor-ship, and think of his shakti as his goddess and a personification of the Earth Mother.”
• “The Tantra or Nath way of life can best be described as a state of mind. In no way can it be mistaken for an agglomeration of rules, morals, or prohibitions.”
• “The International Nath Order has no rules, superstitions, or dogmas.”
• “Initiation has its own specific vibes from which peculiar and dynamic experience explodes.”

Conclusion:

“The Magick Path of Tantra” presents a distinctive view of Tantra, emphasizing personal experience, the transformative power of orgasm, and a rejection of restrictive dogma. The text encourages readers to actively engage with their lives and develop their own “Think Power” to achieve liberation and a more fulfilling existence. The author positions himself as a guide, drawing upon personal experiences and lineage to offer insights into the Tantric path. The International Nath Order serves as the organization committed to maintaining and spreading these teachings.

The Magick Path of Tantra: A Study Guide

Quiz

Instructions: Answer each question in 2-3 sentences.

1. What is the main focus of the text, “The Magick Path of Tantra?”
2. According to the text, what was the original term for what is now called “Tantra,” and what does “Tantra” mean literally?
3. What is the ultimate spiritual goal in Tantra, and what two methods does the text suggest for achieving it?
4. Describe the ideal relationship between a yogi and his shakti, according to the text.
5. What are the three super-psychic faculties that are important to the Tantrik path?
6. How does the text describe the Tantric way of life in relation to rules and morals?
7. Explain the significance of Mehmadabad in the author’s spiritual journey.
8. Briefly describe the author’s experience with Shakti and how it led to a significant moment of enlightenment.
9. Why does the author consider initiation to be essential to progress on the Tantric path?
10. What challenges did the author face after receiving initiation from Pagala Baba, and what was the ultimate outcome of those challenges?

Quiz Answer Key

1. The text focuses on the Tantrik way of life as a path to enlightenment, emphasizing the role of the supreme orgasm, meditation, and a unique relationship between the yogi and his shakti. It also explores the philosophy, practices, and historical context of Tantra within the Nath tradition.
2. The original terms for Tantra were “Kaula” or “Natha.” The word “Tantra” literally means a treatise, particularly one dealing with occult and esoteric subjects.
3. The ultimate spiritual goal in Tantra is self-realization (Atma Jnan) or enlightenment (Moksha), which involves uniting with the Infinite Cosmic Spirit (Purusha) and ending rebirth. The text suggests that this can be achieved through meditation, breath control, and the attainment of a super orgasm during sexual intercourse.
4. The ideal relationship between a yogi and his shakti is based on equality, ability, and entitlement, where the yogi treats and worships his shakti as a goddess and personification of the Earth Mother. This relationship serves as a medium for spiritual attainment and enlightenment.
5. The three super-psychic faculties important to the Tantric path are Insight, Intuition, and Imagination. These faculties, developed through meditation, enable the mind to awaken to understanding, achieve union with the Cosmic Purusha, and end rebirth on the Earth Dimension.
6. The Tantric way of life is described as a state of mind that is amoral, free from rules, morals, and prohibitions. It provides guidelines for those seeking to avoid trouble and pain, while emphasizing that individuals are free to think and act as they wish.
7. Mehmadabad was the author’s home for fifteen years and a place where he experienced a sense of peace and tranquility, unlike any other location in India. It was also the location where the author met Shakti, and ultimately had an enlightenment experience.
8. The author’s experience with Shakti involved a complex relationship, marked by a shared experience with sex and Tantra. It culminated in a moment of enlightenment, triggered by a super orgasm, and it was similar to the experience the author had previously in London.
9. The author considers initiation essential because it opens up new fields of investigation and provides a deeper insight into origins and motives. Initiation is described as a dynamic and explosive experience that aids progress on the occult path.
10. After receiving initiation from Pagala Baba, the author had to navigate a challenging situation that included two conflicting requests, and an attempt to make him a “guru scene” by a wealthy Sikh. Ultimately, the author chose to leave for Benares, carrying a note of introduction from Pagala Baba to a Sindi Mahant and other Tantriks living there.

Deeper questions for thought:

1. Discuss the role of sexual energy and the orgasm in Tantric practice, as described in “The Magick Path of Tantra.” How is this view different from more conventional understandings of sexuality?
2. Analyze the significance of the concepts of “rebirth” and “enlightenment” in the text. How do Tantriks seek to transcend the cycle of rebirth, and what does enlightenment mean in this context?
3. Examine the importance of the three super-psychic faculties (Insight, Intuition, and Imagination) within the Tantric tradition. How do these faculties contribute to the Tantrik’s ability to create their own reality?
4. Explore the author’s personal journey toward self-realization, focusing on key experiences like his meditation in various locations, his encounter with Shakti, and his initiation by Pagala Baba. What do these experiences suggest about the path to enlightenment?
5. Evaluate the author’s claim that the Tantric way of life is amoral, free from rules, morals, and prohibitions. Is it possible to live a spiritual life without conventional morality?

Frequently Asked Questions on the Magick Path of Tantra

• What is Tantra, and how is it different from religion? Tantra, as discussed in this text, is not primarily a religion but a way of life. It’s a tradition rooted in ancient India and associated with the terms Kaula and Natha. While it has a spiritual basis, it’s less about formalized worship and more about integrating spiritual practices with daily existence. It focuses on esoteric subjects like astrology, medicine, numerology, and the spiritual dimensions of sexuality. It aims for enlightenment through practices like meditation, breath control, and the harnessing of sexual energy. Tantra emphasizes personal experience and development over adherence to rigid dogma or moral rules.
• What is the significance of the “supreme orgasm” in Tantra? In Tantra, the supreme orgasm experienced during sexual intercourse, ideally achieved simultaneously by both the yogi and his shakti, is considered a powerful catalyst for spiritual awakening. It’s not merely a physical act but a pathway to self-realization and union with the Cosmic Spirit. The text emphasizes the need for a “trained shakti” who understands the spiritual dimensions of sex, as it’s not simply a sensory pleasure but a means to an enlightened state. This approach does not advocate for promiscuity or casual sex but a focused and spiritually oriented practice within a specific relationship.
• How does Tantra view rebirth and what is its goal regarding it? Tantra views rebirth on the earth plane as a cycle of pain and suffering that one should strive to overcome. The goal is not simply to be reborn as a god, which is considered temporary, but to end the cycle of rebirth altogether and achieve reunion with the Cosmic Spirit (Purusha). This is accomplished through practices that lead to self-realization, such as meditation, breath control, and the spiritual use of sexual energy. The ultimate aim is to transcend the limitations of the sensory planes of existence and reach a higher dimension.
• What are the three super-psychic faculties emphasized in the Nath Tradition? The three super-psychic faculties essential to the Nath tradition are Insight, Intuition, and Imagination. These faculties, developed through meditation, are the building blocks for both occult and magical practices and personal spiritual growth. They enable individuals to not only understand the cosmos but to also create their own realities and transform the world around them. Developing these faculties empowers individuals to move beyond the confines of conventional thinking and tap into deeper sources of understanding and creativity.
• How does the Nath tradition view rules, morals, and prohibitions? The Nath tradition does not emphasize rigid rules, morals, or prohibitions. It acknowledges that human beings are capable of living without them. Guidelines provided are intended to steer one away from potential suffering. However, individual freedom to think and act as one wishes remains essential. The emphasis is on internal transformation through the development of one’s thinking power and personal agency. The goal is not to follow external laws blindly but to cultivate a state of mind that leads to spiritual freedom and understanding.
• What is the process of initiation in the Uttara Kaula sect, and why is it important? Initiation, or diksha, in the Uttara Kaula sect, as described in the text, involves a specific transmission of energy and knowledge from a guru to a disciple. It is not a mere formality but a dynamic experience that can open up new avenues of spiritual growth. The process usually includes the receiving of mantras and spiritual guidance. The text explains it as a way to receive not only information but a deeper insight into occult origins and motives. The author emphasizes the personal and transformative nature of initiation, which supports further development in the occult world.
• What is the role of the International Nath Order? The International Nath Order is a not-for-profit organization established to disseminate the teachings of the Nath tradition. The order is rooted in the fundamental principles found in the author’s writings and aims to help others build a more fulfilling spiritual experience. They focus on higher wisdom, meeting places, and the continuation of a spiritual lineage through initiation practices. The order seeks to offer access to practical methods for developing one’s own path to enlightenment and expanding one’s spiritual understanding.
• What is the meaning of a “cosmopolitan” identity in this context? The text frames “cosmopolitan” not as simply being a global citizen, but as someone who is not limited by nationalistic ideas or social constraints. It describes it as freedom from labels, locations, and the expectations to conform to the patterns and ideas of a country or region. It reflects the idea that the world is a city and the cosmos is the land. The text challenges the need for people to conform to social norms. Instead, it emphasizes the ability to think for oneself and transcend the limits of cultural and political boundaries in one’s pursuit of spiritual truth.

Glossary of Key Terms

Atma Jnan: Self-realization, the understanding of one’s true nature, and an essential step towards enlightenment in Tantra.

Diksha: Initiation into a spiritual tradition or path; involves a formal ceremony or transmission of knowledge.

Kaula: An early term for what is now known as Tantra, referring to a specific lifestyle and spiritual practice.

Kleshas: The five pain-bearing obstructions or causes of suffering, identified in yoga philosophy: ego, ignorance, repulsion, attachment, and clinging to life.

Kutir: A small hut or simple dwelling, often used as a place of retreat and meditation.

Mahasamadhi: The conscious and intentional departure of a yogi’s soul from their physical body; the final step towards complete enlightenment.

Moksha: Liberation or enlightenment; the state of freedom from the cycle of rebirth and suffering.

Natha: Another early term for Tantra, often associated with a specific lineage or tradition.

Parampara: A traditional lineage or succession of teachers, passing down spiritual knowledge and practices.

Purusha: The Cosmic Spirit or Conscious Thinking Power that permeates the universe, according to Nath philosophy.

Shakti: The divine feminine energy, often seen as a goddess, and the counterpart to Shiva’s masculine energy. In Tantra, it also refers to the female partner in spiritual practice.

Shmashan: A cremation ground, a place often used by sadhus for meditation and contemplation on death.

Sannyas/Sannyasi: The renunciation of worldly attachments and the adoption of an ascetic way of life; a sadhu is a sannyasi.

Uttara Kaula: A specific sect or lineage within the Tantric tradition, often referred to as the Northern Tantric sect.