Approaching the Gateway of Saturn: Creating a conduit of communion with the Dead| Tantric Physics

“More heavenly than those glittering stars we hold the eternal eyes which the Night hath opened within us. “ – Novalis

One of the most important concepts underlying the Voudon Gnostic current is the idea of Kaivalya or “aloneness.” This concept stands in distinct contrast to the ideas of Samadhi, Moksha and Nirvana.

The Yatinda-Mata-Dipika, a seventeenth century Vedanta work, says the following:  “the seekers of liberation are of two kinds: the followers of kaivalya and the followers of moksa. That which is named kaivalya as reached through Jnana Yoga, is of the nature of realization as distinct from Nature. They say this realization is a realization without the Lord…..”  The Jivan-Mukti-Viveka describes kaivalya as “the condition of the isolated Self…obtainable by Gnosis ( Jnana ) alone.”  These textual references adumbrate the Luciferian emancipation inherent within the Voudon Gnostic ideal of kaivalya.   

Beyond the Boundaries of Saturn

The key concept to grasp is that the Gnostic magician does not seek an escapist fantasy world or “heaven” of complete personal annihilation or absorption into the Divine represented by the ideas of Samadhi or Nirvana. In our system of working our vision stretches beyond the Saturnine boundaries, farther and deeper into the cold and limitless skies of trans-cosmic realization. 

This pathway to liberation is a type of transcendental autonomy in which gnosis becomes the catalyst for the initiate’s Soul to awaken to its own Luciferian-Saturnian destiny. On this path, the figure of the cosmic child does not provide salvation per se, but rather provides an example which the Gnostic initiate can emulate and actualize themselves.

Priests of Night

For this to occur, the journey moves in a decidedly Saturnian direction.  The initiate must become a “priest or priestess of night” to navigate this journey into the Realms of the Dead and must literally turn his body into a Voudon Temple as well as a cremation ground for the Spirits.  As Bertiaux states, “ Each magician must determine for himself his own grimoire, but this is only possible after such a person has advanced very far in the magical disciplines. He must be able to translate himself literally into a Grimoire…..all other magical work fails unless we are to use this principle.”

This is also suggested in the Gandharva Tantra, “ A man should worship a deity ( Devata ) by becoming a deity himself. One should not worship a deity without himself becoming a deity. If a person worships a deity without becoming himself a deity, he will not reap the fruits of that worship.” This Saturnian transformation is unlike many lesser forms of psycho-spiritual praxis as the Priest of Night does not return from the Realms of the Dead after his rituals. Success in this area means that the practitioner has become, in a certain sense, reborn as a native denizen belonging to the ghost worlds of Universe B. 

A Funeral Pyre in Honor of the Spirits

Once the doorway of Saturn is crossed, the sorcerer willingly turns his Self into a funeral pyre in honor of the Spirits.  The Black Flame of cremation burns deep inside the body and soul of the Voudon initiate lighting the way into the tunnels of the Nightside. This is echoed in the words of the tantric Bengali poet Ramlal Dasdatta:

“Because You love cremation grounds I have made my heart one so that You, Black Goddess of the Burning Grounds, can always dance there.”

Various keys can be found within the occult system of Jyotish or Vedic astrology which can provide guidance for the Voudon initiate when navigating the Saturnian path. In the Vedic system, each planet has three levels of planetary deities which reside or resonate within the body of the initiate via the Chakra system.  The three levels of Saturn are powerful primordial forces which can be utilized for a type of alchemical transformation and can awaken a Gnostic fire within the blood.  

This transformation is a key catalyst for initiating the process of kaivalya or cosmic isolation and is necessary if the initiate wishes to journey to the Realms of the Dead.  Each one of the deities of Saturn teaches a unique type of “death gnosis” which the Priest of Night can utilize to empower their own process of kaivalya while concurrently establishing a conduit of communion with the Dead.

He Who Moves Slowly

The first planetary deity linked with Saturn in Vedic thought is Shanischarya or Shani which means “he who moves slowly.”  Shani represents the shadow of the Sun, and in Vedic mythology is the son of the Sun.  As the Sun represents life, Shani wields the powers of death, decay and time found within the shadow of the Sun.  He is the darkness that is hidden within the light, the death that is hidden within life.  

As His moniker states, Shani literally slows down time, teaching His devotees patience, detachment and endurance. These qualities are essential for attempting to grasp and integrate the alchemical process of kaivalya. Propitiation and communion with Shani will allow the initiate to work with the shadows within light, using the light as a fuel to feed his cremation pyre.

It is in this stage where the inititate begins the process of cultivating a magical “Self” which serves as his vehicle for initiating the process of cosmic isolation.  Shani can teach the Gnostic magician to detach himself from the socially conditioned ego while simultaneously creating a “cosmic ego” that thrives in solitude. This cosmic ego grows in the shadows rather than the Solar rays which burn away all traces of individuation.

It is also interesting to note that at the time of the development of Vedic astrology, Saturn was considered the planet furthest from the Sun and these planets were considered mutual enemies creating a type of Yin / Yang relationship between the two planets.

The God of Death

The second planetary deity linked with Saturn is Yama, the God of Death.  Yama is often regarded as the twin brother of the Vedic “first man” figure Manu, suggesting the hidden presence of Death in every breath of life.  Many powerful occult teachings concerning Yama can be found in the Katha Upanishad where He plays the role of teacher transmitting the “death gnosis” of how to transcend death itself.

This text conveys the parable of a young initiate who “wins” immortality by his own courage, perseverance and knowledge.  The Priest of Night must learn to be a student of Death and learn the secrets of existing in the realms of the living and the Dead simultaneously.  Yama has much to teach the Voudon initiate concerning kaivalya and this death gnosis will course through the blood of the initiate awakening primordial memories of stellar cosmic fires.

Lord of All Creatures

The third planetary deity linked with Saturn is Prajapati the “lord of all creatures.”  This deity, often equated with Brahma, is the creative power which carries the seed of life, Death, and the pathways beyond Death.  There are deep mysterious connections between Agni, the cosmic fire and Prajapati which convey the secrets of this vital pathway which the Priest of Night must travel in order to journey to the Realms of the Dead and beyond into fertile ground of what has been referred to by some as the ‘Great Wastes of metacosmic darkness.’

The Shatapatha Brahmana refers to the secret ritual performed by Prajapati in honor of the sacred fire Agni to journey beyond Death: “And whoever this and offers the Agnihotra sacrifice, he produces progeny just as Prajapati produced progeny. And in this way he saves himself from Agni, Death, when He is about to devour him. And whenever one dies and is placed in the fire, he is reborn from the fire just as he is born from his mother and father, for the fire consumes only his body.” The Priest of Night seeks this Saturnian Death gnosis for protection from dangerous demons and malefic entities which reside in these Wastes of metacosmic darkness and to safely explore the paradoxical and feral energies lurking within the “Merciless Pathways” on the Nightside Tree.

Consorts in the Realm of the Dead

Due to the dark isolating nature of Saturn, various aspects of Shiva and the Goddess in Their darker forms also provide initiatic Gnostic connections to Death Gnosis. Shiva as Bhairava and His consort Bhairavi are one example of these dark forms. Kali and Her dark emanations such as Chinnamasta and Dhumavati also teach the Priest of Night to navigate the pathways to the Realm of the Dead.

To acquire this gnosis, the Priest of Night must honor the Divine presence in death, darkness, and suffering. He must face his darkest fears and emotions and offer them as a sacrifice upon the funeral pyre of his body and Soul. Dhumavati in particular has much to teach the Priest of Night concerning kaivalya as She is the sole isolated Dark Goddess having no mate or spouse; She is utterly and exquisitely alone.

In Tantric thought, Shiva rules over Prajapati once again suggesting the connection between Shiva and Saturn.  And in Vedic astrology, propitiation of Saturn typically requires tantric rituals with dark forms of worship playing the main role. Shiva’s Lingam often plays a central role in these dark rituals and becomes a type of “magickal machine” which can transport the initiate into the dark tunnels of Saturn.

A Transmission Station for Spirit Communication

There are specific types of Lingam rituals which work as keys to “awaken” the Lingam whereby it becomes a fetish of sorts and is able to act as a transmission station for Spirit communication. The fetish can act as a transmission station providing access across the illusory veils that hide the ghost worlds of Universe B. 

The Priest of the Night can use empowered lingams in a very similar manner, particularly in relation to navigating the Realm of the Dead via the Saturnian pathways such as the Tantric Physicist’s use of yantric systems and mandalas to fuel and empower their work.

This trans-communicative or psychotronic use of the lingam is anticipated by the poet Baudelaire in his famous work L’Fleurs du Mal (The Flowers of Evil), where the sonnet “Correspondences” reads:

“In Nature’s temple, living pillars rise,

Speaking sometimes in words of abstruse sense;

Man walks through woods of symbols, dark and dense

Which gaze at him with found familiar eyes.”

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