The Collective as the Guru: How Shared Wisdom Redefines Learning and Growth

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In a world that often celebrates the power of individualism, there’s a quiet force reshaping the way we seek knowledge and guidance: collective wisdom. Just as ecosystems flourish through the harmony of diverse species, communities thrive when people share their experiences and insights. Each voice, like a note in a symphony, adds depth and resonance, creating a melody of wisdom far richer than any solo performance.

Consider how ideas come alive in collaboration spaces—whether in brainstorming sessions, online forums, or community gatherings. These interactions reveal a treasure trove of wisdom where perspectives don’t merely align but inspire new ways of thinking. Here, the collective becomes a living library of experience, offering lessons and insights that no single “guru” could provide alone.

This dynamic challenges us to rethink what it means to learn and grow. It invites us to step into both the roles of teacher and student, sharing our journeys and supporting each other in an environment that values every voice. In this dance of shared understanding, we find the true essence of mastery—not in isolated enlightenment but through the rich, interconnected exploration of life’s path.

‘The Collective is the Guru’ is a series of essays created for the Amookos group, exploring the evolving concept of the guru and collective wisdom. Each essay will spotlight a different teacher who has shaped and inspired the group.

One of the teachers who has greatly influenced my journey is John Power Power, also known as Sri Vilasanath.

John Power bridges Eastern and Western esoteric traditions, blending tantra, surrealism, and introspective art. As head of the Uttara Kaula Fellowship, he promotes mental liberation through creative enjoyment, drawing on his roots in both tantric spirituality and countercultural movements like the 1960s Gandalf’s Garden magazine. His work spans various media, including exhibitions and books that explore symbolism, mysticism, and the divine feminine. Power’s teachings invite us to embrace a path of mystical insight and personal freedom. 

To better understand the origins and development of the Uttara Kaula tantric tradition’s revival, I reached out to John Power, also known as Sri Vilasanath, the leader of the Uttara Kaula Fellowship. He has been instrumental in bringing this North Indian spiritual lineage into a modern East-West context, shaping it as a bridge between traditional tantra and Western spirituality. In this interview, Power shares insights on how the fellowship was adapted for contemporary seekers worldwide. 

I’ve asked John to share his journey into spirituality and esoteric studies, detailing how it led him to explore Tantra and Shaktism.

Here’s what he had to say:

“I would like to begin by noting that the development of an Indian tradition like Uttarakaula to include international exponents could only have emerged from the mid-1960s era known as Psychedelia. Some viewed this period as colourful and socially liberating, while others took the mind-expanding implications of the era’s name more seriously. I fall into the latter category, having been interested in philosophy and psychology since my school days.

After school, I attended art school, but after a year, I decided to drop out. I realised I had made the mistake of studying commercial art, which I found served the purpose of persuading people to spend money they didn’t have on things they didn’t need. Instead, I chose to take my portfolio of psychedelic drawings to the emerging alternative magazine offices in ‘Swinging London.’ 

While visiting a traditional studio where a friend worked, she introduced me to a magazine called “Gandalf’s Garden,” subtitled “The Mystical Scene Magazine.” J.R.R. Tolkien’s works have become widely popular, often associated with children’s fantasy adventures, which appealed to the hippies of that era. However, the magazine that borrowed the name of a Tolkien character contained serious articles more aligned with its subtitle, “Mystical Scene Magazine.” This set it apart from other counterculture magazines emerging at the time, as it was less politically focused.

When editor Muz Murray saw the drawings, he was pleased with what he found. As a result, my then-wife Chris and I moved to a crash pad/office in Ladbroke Grove, West London, where I worked on magazine layout and illustration. As the flat became too crowded, Chris and I relocated to the Garden Shoppe and wholefood café at the far end of Kings Road in Chelsea, where we slept in the cellar. During the day, Chris worked in the shop, while I cycled back to the office to continue working on the magazine. On Friday nights, the cellar was transformed into a Moot, hosting various Indian yogis, occasional yoginis, Druids, and anyone with an interesting agenda that Muz knew. The room would fill with young hippies and other interested parties eager to listen and contribute.

The only compensation for our work was food and shelter. Our financial support came from the DHSS. Eventually, I had to take a job with a friend from my art school days in Colchester, where he was operating a silk screen printing studio. Chris found a job in a boutique. Despite our busy schedules, we maintained contact with the Gardeners.

A friend named Sam worked on a farm, and during the winter when there was less work, he would often travel abroad, usually to India. While there, he met an Englishman named Nik Douglas, who had recently written a book titled “Tantra Yoga,” as well as other works on the subject later on. This was the first book I read about ‘Tantra’ and its connection to Indian mysticism.

When Nik was in London with his partner and their young child, we visited them a few times after they converted an old warehouse into a home. On one occasion, Nik showed us a film he had made to visually document the concepts presented in his book; this film can still be found on YouTube. It was funded by Mick Jagger, and interestingly, the Rolling Stones’ logo features a depiction of Kali’s tongue!

Sam also brought back clothes, trinkets, and reading materials from India. Among the reading materials was a magazine edited by an ex-pat Scotsman named John Spiers, who lived in Kerala, South India. The magazine focused on various mystical philosophies. It featured articles by another expatriate from England, Mahendranath, known as Dadaji to his followers in Gujarat, which is further north in India. I began a correspondence with both men.

Dadaji had previously published two articles in Nik Douglas’ magazine, ‘Chakra,’ before the publication of ‘Values.’ He was also the same person who later invited Mike Magee to his hermitage in Gujarat and initiated him into the Adi Nath Sampradaya. This invitation followed their exchange of magazines through a small press exchange, during which Dadaji discovered that Mike was involved in the OTO, although it was not the same OTO Dadaji had known during his time in England. Nonetheless, he encouraged Mike to start the East-West magical group known as AMOOKOS. Dadaji advised me to contact Mike, so I did, and I met him and Jan in Golders Green, North London. We discussed how to implement Dadaji’s planned ideas for his legacy.

Mike was well-connected because he publicised the magazine ‘Sothis’. When Dadaji’s essays began arriving in large numbers, it was mainly Mike’s responsibility to start publishing them. He left Kenneth Grant’s Typhonian OTO to dedicate more time to Nath Publishing. Later, he wrote the grade papers for AMOOKOS and also contributed to a smaller magazine called ‘Azoth’, which focused on similar topics. Meanwhile, I worked on another small magazine known as ‘Phoenix’.

Mike’s friends in England and the U.S. soon reprinted the essays or began to write texts inspired by them. However, there were early signs that Dadaji’s health and memory were declining due to his age, although he had not admitted any problems to anyone. This led to confusion and issues, as one person would work on a task Dadaji had assigned, only for another to discover a different and contradictory plan. An example of this occurred when Mike compiled the grade papers into a book later titled “Tantra Magick.” Dadaji claimed he hadn’t approved the book, yet he had received rough drafts that he likely hadn’t read.

At one point, when similar issues had arisen, Dadaji surprised me on my 30th birthday by presenting me with a charter to establish a Western, East-West form of a Shakta-centered Tantric group based on the Uttarakaula lineage that Pagalababa of Ranchi, India, had bequeathed to Dadaji. If this was intended to annoy Mike, it certainly succeeded!

Another elder figure who received one of Dadaji’s grand titles was Dr. Sandy Maclennan, a Scottish psychiatrist. He had worked at Broadmoor Hospital for the criminally insane before retiring to become a general practitioner in Inverness, Scotland. Dadaji dubbed him “Margrave Superia” to “keep an eye on the younger members of the emerging group.” This may have seemed like another attempt to undermine Mike. For a time, things developed quietly, with Sandy and me publishing the first essays on Uttarakaula: Dadaji’s mini Tantras. These were later included in “Nu Tantras” alongside paintings of his chosen Mahavidyas, the Wisdom Goddesses, which represent aspects of the Kaula path and also reflect facets of our consciousness. The early versions of these works were soon integrated into general collections.

Dadaji decided to return to England for several weeks and stayed with other family members who owned land in India, where he had his hermitage. During this time, I had the opportunity to meet him several times in person. One notable occasion was the Guru Purnima gathering, an annual event dedicated to honouring spiritual teachers, which was organized at the house where Dadaji was staying. The event went well.

During the following Guru Purnima, which fell on a summer weekend in Suffolk, several American guests attended. However, Mike returned to London for some reason. While he was away, one of his Nath girls zipped her sleeping bag to mine, and one of the Americans requested initiation into the Uttarakaula tradition. When Mike found out, he reported to Dadaji that I had been stealing his Nath pupils. At one point, Dadaji mentioned that he would like to see the Naths and Uttaras amalgamate; however, he was technically not in a position to formalize this and soon forgot about it anyway.

Dadaji’s next letter to Mike was supposed to include the wonderfully papal expression that I was “excommunicated.” However, after receiving two letters from Sandy and myself, Dadaji began urging me to “stay involved.” I expressed my frustration with the constant squabbling among people who couldn’t rely on his true intentions. Instead, I decided to work with a small local group to focus on researching just one tradition. I continued to keep in touch with Dadaji through Sandy, who consulted him for medical information. Sandy remarked that Dadaji’s brain was like Swiss cheese, full of holes and that those holes were filled with approximations of memories.

I later learned from Muz Murry, who shared letters exchanged between them, that Dadaji was aware of his condition. Indian doctors had informed him that he suffered from a degenerative disease called cervical spondylosis. Muz mentioned that, towards the end, Dadaji could only write in capital letters. Completing a single letter could take him three days, and he experienced impairments in other motor functions as well.

I honoured my commitment to further investigate the Uttarakaula tradition and its associated practices by working with a small local group. While I focused on my art and teaching, our research gradually expanded. This growth was largely facilitated by the advancements in modern communication, in contrast to the old oral traditions that had been traditionally passed down.

Uttarakaula

The Uttarakaulas are part of a Shakti tradition that focuses on the worship of the Goddess. Historically, this tradition has diminished in favour of Shaivite practices, which centre on Shiva, as well as other patriarchal cults that have migrated from northern regions. Originally, there were five Kaula schools, each representing one of the compass directions, along with an additional school representing the quintessence above.

While many practices have been passed down through oral tradition, Kashmiri Shaivism has generated numerous written texts that emphasise the importance of the Goddess in practice. Therefore, when researching this subject, those texts serve as a valuable starting point for expanding knowledge of the Shakta cosmology that Dadaji presented as aspects of the Goddess.

The first notable source from Kashmir is Abhinavagupta, whose works were developed into more accessible forms, such as the comprehensive ‘Tantraloka’ and the summarised version ‘Tantrasara.’ We utilise a form of initiation that combines his writings with the teachings that Dadaji gave me. Other valuable texts include the ‘Kulanava Tantra’ and the ‘Nirruttara Tantra.’ Additionally, I reference general works by Sir John Woodroffe, particularly ‘Shakti and Shakta,’ as well as David Frawley’s ‘Inner Tantric Yoga’ for guidance on mantras and yantras.

Visits to India and Nepal had to wait until later in life than I would have liked but raising young children, and having a father who emigrated to Colorado to get married again at age 73 meant many other things were time-consuming.

What motivated you to write your books, “Nu Tantras of the UttaraKaulas” and “The Rainbow Bridge – The Shakta Tantrika of the Uttarakaulas”?

I named the book Nu Tantras because they were new to Westerners and give a nod to the Egyptian goddess Nuit, with Thelemite significance. Rainbow Bridge is named for Dadaji’s wish to see an East-West fusion bridge of pagan traditions: where Wicca, Thelema and Taoist practices are akin to Tantrika.

Above all, Uttarakaula in Shakti Tantrism is dedicated to the aspects of the nine Mahavidyas, which Dadaji presents as stages of life development, starting from the early Kaula family and continuing into later life, once family responsibilities have been fulfilled. Patriarchal traditions have dominated the world for too long, often restricting women through purdah or worse, creating what Dadaji referred to as the Misery Cults. However, in the last century, especially in the West, domestic technology has played a crucial role in liberating women both socially and intellectually, providing opportunities for spiritual liberation as well.

What advice would you give to someone drawn to Tantra, especially if they come from a different spiritual background like Wicca or Paganism?

”Siva without Shakti is a Shava [a corpse]” and the Kaula lifestyle gives an alternative to the cremation ground of the ascetic waiting for reward posthumously. Shakti and Shakta are two physiological halves of an electric circuit and we enact Shakti and Siva’s union as the deities emerge from our consciousness. Fast male sex is the way of animals. In my experience only when a female partner has reached orgasm is only the beginning of ecstatic transcendence. Males need to prolong their climax by whatever means possible: oral interlude with the partner or repetition aided by the partner for instance. We are in the 21st century, not only do we have the contraceptive bill to do away with caution, but Viagra as well as herbal alternatives. Use them! Pranayama is useful but Tibetan Buddhists withholding ejaculation is not recommended by modern sexologists. It might work for monks but could have psychological and physical damage to offer to casual users. 

Once ecstatic levels are achieved, the energy of the Shakti descends from her crown down her spine to her basal chakra, Muladhara. This energy then interacts with the male’s basal chakra and travels up his spine to his crown, creating a continuous circuit. 

As with any magical practice, it’s beneficial to document your experiences and visions—whether they are related to the goddess aspect you are channelling or other insights encountered. These notes can aid in self-analysis and can serve as inspirational images for your art, as I have done on canvases and in illustrations for texts. Additionally, they can be utilised in art therapy for enhanced self-realisation.

In India, group practices still exist among certain Kaula clans, despite repression from invading factions, which often leads to secrecy surrounding these practices. They are similar to some Western witches’ Sabbats. Although social attitudes have become more liberal, remnants of old repressions still linger. While there are no fixed patterns for these gatherings, they can range from social rituals to more intimate practices, which tend to occur primarily between established couples. Large groups can lead to disruptive and counterproductive personalities and ideas, so we found that four is an optimal number: one for each element.

Women are naturally drawn to Wicca due to historical suppression, while men tend to be more inclined toward Shaivite organizations, although both genders can participate in mixed-gender activities. The yearly calendar for meetings, which includes solstices, equinoxes, cross-quarter days, and monthly lunar gatherings, does not necessarily align with Indian dates. Therefore, we observe the Wiccan year while also recognizing important Indian dates. For our Green workings, we invoke Pan as the horned god rather than Siva, representing a blend of Western and Eastern traditions. There are few fixed patterns in our practices, and domestic rituals play a significant role in our spiritual unfoldment. Outsiders looking for orgies can find them anywhere but won’t necessarily find them in Tantrika, as there are practices which go way past casual encounters.”

 

Find more about John’s work and art here at JohnPowerWeb and here, at Uttara Kaula.

In today’s fast-paced world, it is easy to get caught up in the chaos and lose sight of our true selves. This is where The Collective comes in – a group of individuals with a shared passion for spirituality and self-discovery. By following their teachings, we can tap into our inner wisdom and find peace amidst the chaos. The Collective serves as a reminder that sometimes the most powerful guru can be found within ourselves if we are willing to listen. Let us embrace this collective journey towards enlightenment together.

New Aeon Tantra: Gregory Peters’ Fusion of Eastern and Western Spirituality

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In a world increasingly craving authenticity and deeper connections, the spiritual landscape is evolving in fascinating ways. New Aeon Tantra: Gregory Peters’ Fusion of Eastern and Western Spirituality is a groundbreaking approach crafted by visionary author and teacher Gregory Peters. This innovative fusion of Eastern wisdom and Western philosophy challenges traditional boundaries, inviting seekers to embark on a transformative journey towards self-discovery and holistic harmony. Whether you’re a seasoned practitioner or just curious about what spirituality can offer in today’s fast-paced society, join us as we delve into the heart of New Aeon Tantra. This unique synthesis promises enlightenment and practical tools for everyday living. 

Introduction: New Aeon Tantra: Gregory Peters’ Fusion of Eastern and Western Spirituality

In a world where spirituality often feels fragmented, Gregory Peters emerges as a bridge between ancient wisdom and modern practice. His book, New Aeon Tantra, invites readers to explore profound concepts blending Eastern philosophies with Western magical traditions. With roots in Tantra’s rich heritage and Thelema’s rebellious spirit, this work does more than educate; it transforms how we perceive our spiritual journeys. 

Gregory Peters is a renowned scholar and practitioner of Tantra, Thelema, and other esoteric traditions. He has studied and practised these disciplines for over 20 years, and his work reflects a deep understanding of their core principles. Peters is the founder of the Ordo Sunyata Vajra, an esoteric order that seeks to synthesise Eastern and Western spiritual practices.

Peter’s writing style is clear and easy to understand, making complex ideas comprehensible for readers at all levels. His approach to spirituality is practical and adaptable, encouraging individuals to find their unique path rather than conforming to rigid belief systems.

Gregory Peters, a teacher, author, and spiritual guide, inspires many through his books, lectures, workshops, and retreats.

New Aeon Tantra offers a modern interpretation of ancient wisdom traditions and is essential for anyone seeking spiritual enlightenment.

What is Tantra: Explaining the concept and its origins

Tantra is an ancient spiritual tradition that emerged in India around the 5th century. It intertwines philosophy, ritual, and meditation to foster a deeper connection with the self and the universe.

At its core, Tantra views reality as interconnected. This perspective encourages practitioners to embrace life in all its forms—physical, emotional, and spiritual. Rather than shying away from desires or worldly experiences, Tantra invites exploration of them for personal growth.

The roots of Tantra can be traced back to texts like the Vedas and Upanishads. However, it evolved significantly through various schools of thought over centuries. Hinduism and Buddhism both adopted elements of Tantric practice but adapted them according to their unique philosophies.

This rich tapestry has led to diverse interpretations across cultures while maintaining its foundational goal: liberation through conscious awareness. 

Tantra places a strong emphasis on understanding and working with energy. This includes the flow of prana (life force energy) throughout the body, as well as the exchange of energies between individuals and the universe. Through practices such as breathwork, meditation, and mantra chanting, Tantra aims to harness and direct this energy for spiritual growth.

One of the key concepts in Tantra is the union of masculine and feminine energies. This is often depicted symbolically through the image of Shiva (male) and Shakti (female) in a divine dance. Practitioners strive to balance these energies within themselves, acknowledging that both are necessary for wholeness and true enlightenment.

Another important aspect of Tantra is its approach to sexuality. While many people associate Tantra solely with sexual practices, it encompasses much more than that. Tantra sees sexuality as a natural and vital part of the human experience that can be used for spiritual growth when approached with intention, awareness, and unconditional love.

In essence, Tantra is a path towards greater self-awareness and connection with the universe. It offers tools for personal transformation and spiritual evolution while emphasizing embracing all aspects of life with mindfulness and reverence.

 

The New Aeon: Understanding the connection between Tantric and Thelemic traditions

The concept of the New Aeon is a central theme in both Tantric and Thelemic traditions. It refers to a new phase in human evolution and consciousness, which was prophesied by Aleister Crowley and other spiritual leaders. This new era is defined by a shift toward self-discovery, individualism, and the realisation of the divine within oneself.

Tantra, an ancient Indian spiritual tradition, emphasises the union of opposites as a means of achieving enlightenment. This includes uniting the masculine and feminine energies within oneself, as well as merging with the divine energy or consciousness. Tantra also values experimentation and exploration as a way to break free from societal norms and limitations.

On the other hand, Thelema, founded by Aleister Crowley in the early 20th century, focuses on finding one’s true will or purpose in life. It also promotes self-knowledge and forging a personal connection with divinity through ritual practices.

Gregory Peters’ philosophy of New Aeon Tantra combines elements from both Tantric and Thelemic traditions to create a unique approach to spirituality. His teachings emphasise embracing both light and dark aspects of our being to fully integrate all parts of ourselves.

Peters asserts that this integration is necessary for reaching true enlightenment in this new age. By understanding our duality and working towards unifying it, we can awaken our true potential and purpose in life.

Another significant aspect of New Aeon Tantra is its focus on sexual energy as a powerful force for transformation. This aligns with traditional tantric beliefs about harnessing sexual energy for spiritual growth.

Through various practices such as meditation, ritual magic, creative expression, breathwork, and sacred sexuality rituals; practitioners can access their inner power to manifest their desires and connect with the divine within.

Moreover, New Aeon Tantra embraces technology and modern advancements as tools for spiritual growth. This is in line with the concept of the New Aeon, which is said to be characterised by rapid progress and change.

The fusion of Tantric and Thelemic traditions in New Aeon Tantra offers a unique perspective on spirituality that embraces individualism, self-discovery, and harnessing inner power through integration. It provides a powerful framework for navigating this new age of human consciousness.

 

Gregory Peter’s Unique Perspective: Detailed analysis of how this book differs from other works on Tantra

Gregory Peters offers a fresh lens on Tantra, setting his work apart from traditional texts. While many authors focus solely on the sensual aspects of Tantric practices, Peters delves into its philosophical roots. He interweaves concepts of consciousness and liberation throughout the narrative.

His approach is remarkably integrative. By marrying Eastern philosophies with Western spiritual frameworks, he creates a dialogue between diverse traditions. This fusion invites readers to explore their own beliefs in new ways.

Unlike other works that may gloss over complexities, Peters encourages deep reflection and personal insight. His writing challenges the reader to engage actively with these ideas rather than passively consume them.

Key Themes Explored: Highlighting important ideas and concepts discussed in the book such as liberation, consciousness, and magickal practices

At the heart of New Aeon Tantra lies the theme of liberation. Peters invites readers to shed societal constraints and explore true freedom through Tantric practices. This journey isn’t just physical; it’s an awakening of the spirit.

Consciousness emerges as another vital concept. Gregory emphasizes expanding awareness, allowing individuals to tap into deeper layers of their being. The exploration leads to profound self-discovery and transformation.

Magickal practices make a striking appearance too. Here, Peters intertwines ritualistic elements with spiritual pursuits, showcasing how intention can shape reality. It becomes clear that these rituals are not merely performative but deeply imbued with meaning.

Throughout the book, these themes resonate harmoniously, inviting practitioners to embrace a holistic approach towards spirituality that transcends cultural boundaries and personal limitations.

Eastern and Western Influences: Examining the fusion of Eastern Tantric practices with Western Thelemic principles

The fusion of Eastern Tantric practices with Western Thelemic principles creates a fascinating tapestry of spirituality. In New Aeon Tantra, Gregory Peters delves into this intersection, revealing how these seemingly disparate traditions can harmonise.

Tantra emphasises experiential knowledge and the sacredness of energy within the body. It invites practitioners to explore their consciousness deeply. This approach is complemented by Thelema’s focus on individual will and personal empowerment.

Peters illustrates how rituals from both traditions can coexist, enriching spiritual journeys. For example, visualisation techniques in Tantra align seamlessly with Thelemic magickal practices that harness willpower for manifestation.

This blending encourages openness to various pathways toward enlightenment. As readers engage with these concepts, they discover tools for greater self-awareness and transformation beyond traditional boundaries.

Personal review of ‘New Aeon Tantra’ 

New Aeon Tantra by Gregory Peters, is the book I’ve been searching for a long time. Gregory’s clear and reflective writing style, combined with his extensive knowledge of the Tantric tradition, guides the practices within this unique magical system.

One of the strengths of this book is Peters’ clear and concise writing style. He effectively communicates complex concepts without overwhelming the reader or losing their interest. He avoids using complicated or obscure language. which can be off-putting for some readers.

Furthermore, Peters dives deep into the history and origins of tantra while still making strong connections to contemporary life. He includes personal anecdotes and reflections throughout the book which adds a level of authenticity to his teachings. 

One particular aspect that stood out for me while reading New Aeon Tantra is how Peters emphasises self-discovery rather than blindly following dogmas or rituals. He encourages readers to find their own path towards enlightenment through introspection, mindfulness, and meditation. This approach sets this book apart from others in its genre as it promotes critical thinking instead of blind faith.

New Aeon Tantra had a profound impact on me as a reader. It challenged my preconceived notions about tantra and introduced me to a more inclusive and diverse form of spiritual practice. Peters’ fusion of Eastern and Western spirituality is seamless, making this book a valuable resource for anyone looking to embark on their own spiritual journey.”

I would highly recommend New Aeon Tantra to anyone interested in exploring the intersection of Eastern and Western spirituality. It is an insightful and thought-provoking read that has the potential to significantly impact the lives of its readers.

Get your copy of New Aeon Tantra here

 

 

Yogini Magic

 

Yogini Magic

The Sorcery, Enchantment, And Witchcraft of The Divine Feminine

By Gregory Peters

ISBN: 9781618697257

U.S. Price $24.95

When I heard about the release of Yogini Magic by Gregory Peters, I was filled with excitement and anticipation. As I was already in the process of writing my book Aromagick, I knew that Yogini Magic would provide valuable insights into the Kalas and shed light on the more enigmatic aspect of the Yoginis. My understanding of the Kalas/Yoginis was based on classical texts and Kenneth Grant’s theories on “Lunar Perfume,” as well as my own practical and intuitive experiences through meditation, dreams, and heightened sense of smell. When I finally received a copy of Yogini Magic, I was deeply immersed in my own “Kala Magic” and didn’t want any outside influences to interfere with my experiences. Thus, I decided to postpone reading it until after completing Aromagick. In the meantime, I placed Yogini Magic on my altar alongside my collection of perfumes dedicated to the Kalas I was currently working with. This allowed me to continue writing about my encounters without interruption.

It was only after reaching out to Ugraprabha that I decided to seek Gregory’s thoughts on her. My past encounters with Yoginis have shown that when you are ready, one of them will find a way to connect with you. Nityaklinna, for instance, appeared in my dreams for months before I mustered the courage to engage with her and learn from her wisdom and sorcery. Once I opened the ‘gate’ and reached out to her, other yoginis quickly followed suit (at times, it felt like a flood of them entering through the gate, which can be quite overwhelming…)

Upon meeting Ugra, I was struck by a sense of familiarity. But when I tried to connect with her sister, Ugraprabha, I was disappointed to find that we did not share the same connection. Despite my efforts to gather information about her, I came up empty-handed (perhaps due to searching in the wrong places). At times, it seemed as if she was annoyed with me for reasons unknown and other times, I felt frustrated that there was something right in front of me that I couldn’t see. In light of this, I have decided to turn to Gregory Peters’ Yogini Magic for insights on her.

As I flipped through the book, it was clear that this was a must-read for me as there were countless useful insights within its pages. In the first section, Yogini Magic delves into the origins and development of Yogini worship and lineage. With his simple and approachable writing, Gregory introduces us to The Sahaja Matrikas and explains in easy-to-understand terms the concept of Who are the Yoginis – something I had struggled with for a long time and am still learning. Chapter 4 offers practical meditation techniques and pranayama for daily use, followed by an exploration of sound sorcery in Chapter 5. Then, in Chapter 7, we are introduced to the powerful tools and energies of the Yogini stones and how to utilize them. I was particularly drawn to this concept and have already started collecting some stones myself.

In the second half of the book, we are guided through the practical use of various techniques such as sigils, day magic, and working with dreams. We also learn about opening the Yogini circle and how to approach The Crossroad in our magical practice. Each chapter offers valuable insights and leads us on a personal journey of initiation into the magic of the Yoginis.

Personally, chapter 16 and the author’s depictions of the Yoginis had a profound impact on my understanding and practice. The vivid descriptions and personal gnosis brought about by both left a lasting impression, greatly transforming my relationship with these mystical beings.

Gregory Peters’ portrayal of Ugraprabha provided the final motivation for me to complete Aromagick. In my quest for knowledge on Ugraprabha, I felt as though I was overlooking a crucial element that was right in front of me.

Gregory wrote about her “Sometimes she appears with the head of a fox…” 

For me, an initiate of the Fox Magic cult, this single sentence offers a complex understanding of the intricacies and mysteries surrounding the sorcery of the Fox, Yogini, and Lalita’s never-ending game.

Ugraprabha, an AI image inspired by Gregory Peters’ vision

Ugraprabha, an AI image inspired by Gregory Peters’ vision

Diti J Morgan is the Author of Aromagick: A Scentual Guide to The Kalas And The 8 Colours of Magick  

Aromagick: A Scentual Guide to The Kalas & The 8 Colours of Magick

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Aromagick: Unveiling the Kalas and the 8 Colors of Magick

Aromagick offers genuine insights into the mysteries of the Tantrik “kalas”, something often referenced by other esoteric authors such as the AMOOKOS mages, Kenneth Grant et al. The fruit of a lot of experimentation and personal insight, this ought to be a welcome addition to the library of any mystoi, magician, or yogin, indeed anyone with an interest in the most direct of our senses and how these may be enlisted in the work of deep magick. The author also offers a second scentual sequence explicating the eight-colour system made famous in chaos magick. It is perhaps no surprise that the UK chaos magick scene grew out of, or developed pari passu with an interest in aromatics, real essential oils and incense. We recommend this for all mind explorers, especially those with a good nose for a mystery. 

 

 

In creating Aromagick,  Diti J. Morgan has crafted a beautiful and inspiring book about the use of botanical essences in magic of many kinds. Her deep knowledge and experience of the properties of plants lays brilliantly combined with her equally deep knowledge and experience of Hindu Tantra, Western Esoterics, Mythology, and Folklore, and contemporary Neo-Paganism and Magic. She provides a rich cornucopia of spells and recipes, poetry, imagery, and lore to guide us through the seasons of the year and the many forms of magic that we can attempt at any time. A great deal of research and creativity has gone into this book, and I found much in it to surprise and delight me. I recommend this substantial and remarkable book for deep and enjoyable study and preservation in one’s reference library. 
Peter J CarrollStokastikos. Southwest England, 2023.
 

“Aromagick: A Scentual Guide to the Kalas and the Eight Colors of Magic”,  is a tantalizing book which wraps Egyptian and Hindu myth, ritual, and magic around a core of expert aromatherapy and plant magic to create a complete system of magic powered by interpenetrating cycles of time.  Just as the cycles of moon and sun weave together to form a calendar, so does this book twist together many strands of magic to form an eternal braid.  In part one, we learn about the kalas, and ritual baths for every phase of the moon.  With each phase, we deep-dive into a ritual bath.  Deep and loving attention is played to the spirits of the plants on which the baths rely; each is a master class in plant and perfume magic.  In my opinion, just the bath rituals alone would easily be worth the “ticket price” for this book, but there is so much more!  Nearly every chapter is bursting with poetry, essays, and juicy magical tidbits.  

In part two, we expand our circle, now focusing on the eight witch’s sabbats of the wheel of the year and their relationship to the eight colours of chaos magic.  Here too, Diti’s depth of knowledge and joy in practice shine through.  Each sabbat has a ritual bath, as well as additional material that extends, contextualizes, and tantalizes.  I received the manuscript shortly before the autumn equinox, so that is where I started.  The chapter opens with the powerful gnostic poem “Thunder, Perfect Mind” from the Nag Hammadi manuscripts, continues with an invocation of the Egyptian fertility goddess Ipet, moves on to a short essay about the magical virtues of the colour blue, and its relation to the season, and then provides an essay by noted scholar of Egyptian magic (and Diti’s husband) Mogg Morgan about Ma’at, the Egyptian deification of Divine Balance.  The chapter concludes, as each does, with an amazing dreamy bath recipe – this one centred on blue lotus, chamomile, jasmine, frankincense, and bergamot.  Just listing the ingredients is enough to make me swoon at their intoxicating fragrance!  All of that is just one chapter of this fascinating book!  I can’t wait to continue working with it throughout the year. 
Sara L Mastros author of The Sorcery of Solomon: A Guide to The 44 Planetary Pentecals of The Magician King

 

Diti is an Aromatherapist, a magician/witch/priestess/dragon
and none of the above. She is an Artisan Perfumer of the Jitterybug kind. When she has time she hangs out at the Apophis Club and studies at the Fox Magic Mystery School. She also makes great apple cakes.

 

Scroll down for the full interview with Diti J Morgan

Can you introduce yourself and say a little about what you do, your aims and objectives with your writing?

I am Diti J Morgan, an aromatherapist with almost 27 years of experience. I learned that when I blend certain essential oils with a meditative and ritualistic mindset, something special and magical happens. Those who walk the magical path will discover that they have this challenge, to share their vision of the mysteries, instead of accepting what is already given. My challenge is to reveal the scentual path of Aromagik.

If you haven’t already, can you say a little more about your family background, ie past and current – ie are you married, have children, work – people like a little bit of personal stuff if you ok to share.

I feel extremely privileged and blessed to be sharing my life with a very special person. We explore together, which is perhaps one of the secrets of a magical life.

Do you call yourself an aromatherapist/witch/magician? –  if so what does this mean to you? And is it important?

I never liked using titles as I feel they are restrictive.

I go by Diti, which is a nickname for Judith or Yehudit in Hebrew. I was given this name (Diti) when I was a baby of three months. In Jewish culture, and more so in Kabbalah, a person’s name has a lot of meaning and influence. Judith was a lovely Jewish widow, who left the city that was under attack by pretending to join the enemy and predicted to Holofernes that he would be victorious. She entered his tent, where she cut off his head while he was in a drunken slumber and took it in a bag to Bethulia. The Jews then overcame the Assyrians who were leaderless. 

The greater the quality of the name, the more positive its influence is believed to be on the person’s life. According to Kabbalah, the letters that form a name connect the physical and spiritual worlds, not only in how the name is written but also in how it is perceived and recited. As a result, a name acts as a “channel” that transmits energy, whether positive or negative and serves as a bridge between a person’s physical and metaphysical worlds. In Hebrew, the name Yehudit contains within it the letters of God
– י ה ו י

A few years ago, when studying and exploring the path of the Kaula-Naths I was very excited to learn some more about the name Diti. In the excellent book, The Myths and Gods of India, the author Alain Danielou writes a short entry about the legend of the Maruts:

A Legend of the Maruts 

“In the Ramayana (1.46), the Maruts spring forth from an unborn son of Diti, the mother of the antigods. 

The mother of the antigods was in great distress. Vishnu had destroyed her two sons, Golden-Eye (Hiranyaksa) and Golden-Fleece (Hiranya-kasipu). In her desire for revenge, Diti, with womanly patience and cleverness, endeavoured to please her husband Vision (Kasyapa) and obtain from him a son who would destroy Indra, himself a son of Kasyapa.

Vision would not cooperate directly, but he advised Diti to perform the son-giving (pumsavana) penance. As the penance approached its completion, Indra felt anxious. He descended upon the earth and began to serve Diti like a disciple. Should she succumb to pride but for one instant this would give him a chance to frustrate her aim. For a long time, Diti was cautious in her austerities, but one day, at sunset, she fell asleep. Indra took advantage of this. Entering the womb of Diti, he tore the fetus into forty-nine fragments with his thunderbolt. These fragments became the Maruts. Indra made them guardians of the chalice of Soma.”

Judith or Diti, you may call me either, but I know for sure that both of my names are my “paths” that convey energy, good or bad, and connect my material and spiritual realms.

Mandrake has published your book – can you say a little about it?

The book Aromagick merges magical thinking and practice with my love for scents, aromatics, and perfumes. In the opening section, you can explore the fragrances and scents of the lunar journey through the Kalas. 

Kala means part, perhaps also a “lunar perfume or flower”. These mysterious but extremely important principles, derived from esoteric Hinduism, were related to the cosmic tides of the moon, those that ebb and flow during a lunar month. 

Following several years of studying the esoteric cycle of the lunar divinities, the Kalas, I gained a fresh perspective and understanding of these enigmatic deities. Each lunar day is said to have its unique magical quality represented by a Kala and a specific fragrance. In Aromagick, you can explore the lunar-Kala cycle’s two distinct sequences, namely the light and dark cycles, and discover the fragrances and perfumes that correspond to each of them.

In the second part of the book, I deal with the Eight Witches Sabbaths of the Ritual Year and how they resonate with the Eight Magics and the corresponding colours and scented essences.

Is the journey in your book for everyone or only for the expert or indeed aimed at the beginner?

Everyone can benefit from Aromagick. It provides a great introduction to essential oils, the moon cycle, the Kala sequences, and the Eight Sabbaths for beginners. For advanced magicians and witches, Aromagick offers new and deeper insights into familiar subjects. Additionally, advanced Tantrics and Naths can discover a fresh perspective on the Kala system.

 

 

NakedTantra

There are many books on how to do magick, but not so many with stories about actually doing it and what happens.
NakedTantra lays bare the inner states of the two brave souls involved in this extended magical work. 

An experiment, two people, two countries, one mind, experimenting in tantra meta-magick, cosmic astral travel to the land of no boundaries, looking for the doors of perception.


Of necessity the contents of this grimoire might be considered erotic. And, with that thought in mind, it might also be that the reader is occasionally aroused by our story as it progresses. Some might find this an unwanted intrusion, into what is otherwise an exploration of a magical world. Others we surmise, will take this in good part, accepting that, a spoonful of sugar helps the medicine go down. To those who do not share these sensibilities, and are unmoved by what you are about to read, we offer our sincerest apologies. 

Mogg Morgan talks to MIRYAMDEVI & MINANATH, pseudonymous authors of NAKEDTANTRA

About The Authors

Minanath
Miryamdevi


These are not their real-world names but neither are they false, they emerged in the dialogue. In real life, they both have experience in eastern and western magical styles.

You obviously have chosen to write under names other than those of your birth, which is not uncommon in magical publishing. The story of how you came by your writerly names is told in the book so I won’t spoil the surprise now. Even so, can you introduce yourself and say a little about what you do, your aims and objectives with your writing? 

Minanath:
When I first met Miryamdevi she called herself a simple “cowgirl”, which immediately brought to mind the Gopi-maidens who trail after Krishna. But then I discovered she really likes Tom Robbins who wrote Even Cowgirls get the Blues. So there’s something in that, but also, what she says about growing up on a farm; she has a certain earthiness and salt of the earth strength.

Another thing that came up when we got into working with the archetype Babalon – who we, or could be Miryamdevi, worked out, is not some rare breed but is in every woman, Miryamdevi is in a very real sense: “Everywoman”. 

My name Minanath literally means (lord of) fish, and it seemed appropriate somehow. It is the name of a Hindu magician/mystic from old times. Also known as Matsyendra, Macchendra, and others. His biography can be seen as mythic or real, depending on who you read. I like the version that he worked in the sea, probably as a fisherman, a fairly taboo or lowly profession in India. But somehow he had a revelation and put together much of the spiritual system we know as Tantra. Perhaps it was because of his humble status people applied the story of his getting the wisdom from a secret scroll, written by the god Shiva, and hidden in the belly of one of the fish he caught. Sometimes it is he who ends up in the fish. But sometimes I just think he learned stuff from people he met on the harbour, maybe mariners from distant lands, like Egypt and Greece.

Anyway, my name Minanath is a reference to that guy who lived a long time ago, not thousands of years but long enough. I think magical tantra started or reemerged in India at the same time when things were getting difficult for magicians in Egypt, with the rise of  Christianity. To put it romantically, when the light of knowledge was being extinguished in Egypt and the Near East, the torch passed over to India.

Miryamdevi:
Miriam (מִרְיָם Mir-yām) is described in the Hebrew Bible as the daughter of Amram and Jochebed and the sister of Moses and Aaron. She was a prophetess and first appears in the Book of Exodus.

It is all in the name actually, the name Miryam suggest the strong connection she had with the sea and water (Yam in Hebrew means sea and the very obvious Mer-Mir). In the Jewish tradition and culture, The Tambourine is widely associated with Miryam and her love for music. Within the circle of Jewish midwifery especially the Israeli ones, Miryam and her mom Jochbed were the first midwives of the Israelites. I relate to all of this as I was born near the sea, I love music and I’m a doula.

The name Miryam is very popular in my family but although all the Miryams’ are very strong women, most of them had very difficult and unhappy lives. When Minanath said that I have to choose a magickal name it didn’t take long for me to understand that I have the chance to take the name Miryam and turn it into a healing name that will heal a long ancestral line of ‘broken Miryams’.  Miryam became MiryamDevi and as soon as I started to use it I felt the healing has begun.

Without giving too much away, are you able to say a little more about your family background, ie past and current – ie are you married, children, work – people like a little bit of personal stuff if you ok to share?

Miryamdevi:

I was born in Israel and grew up on the family farm. My dad was a horse breeder so we had lots of horses, I love horses, I love all animals. In my early twenties, I moved to the UK. After my husband died I moved back to Israel. No children. When Mina and I met I was living in Israel. I’m an aromatherapist and a doula.

Minanath:

I always lived in the UK originally from Wales. Divorced with no children. I work in the world of books, selling and occasionally writing them.

Naked Tantra is rather a striking title – can you say that a bit more about that, what does it signify? 

Miryamdevi:

The word Naked in this particular connotation – NakedTantra, signifies the naked truth of our practices. NakedTantra is a very intimate and personal book that reveals some secrets about ourselves and the way we do things.  When Mina came out with the name NakedTantra I thought it is the perfect name for the book which reveals so much about us. It feels like we are standing naked in front of the reader.

Minanath: 

Miryamdevi said it really, although of course, in the first part of the book there is an account of Miryamdevi’s initiation, which like mine a few years back, and like many initiations, requires some nudity as an act of love and trust. There is a fair amount of nakedness in our book. But mostly really it’s what for us is the naked truth – revealing things as we see them. It may not be true for everyone but it is true for us. Perhaps like those energy bars that have no additives, that’s us, pure and honest, as much as it is possible for anyone to remove the mask and record what they did. 

Well, that’s the Naked aspect covered. Can you explain something about the Tantrik aspect of the story? Most of our readers will have a general idea of what it means but I think, as there are so many misconceptions, it would be good if you could say what exactly you mean in this context? 

Miryamdevi:

Tantra, yes, a massive subject to talk about… The way I see it, it’s all about cycles within cycles, relationships, the balance between physicality and spirituality, SivaSakti and Lingam-Yoni, Yoni-Lingam, Lingam-Lingam, Yoni-Yoni, whatever.. you cannot do all this without some Serpent Power. I think Mina is the person to ask about Tantra for a clearer answer 🙂

Minanath:

What Miryam said is really good. Miryam always has a very down to earth way of expressing things, hopefully, you noticed that in the book. But technically, Tantra is a South Asian, Indian subcontinental esoteric tradition. Like the term Yoga, I think you could translate Tantra with the western term magic, but not everyone will agree and we probably need to argue that more. 


In the book Naked Tantra, you list many songs and poems, some of which you wrote or translated yourselves. Are music and poetry very special to you, can you say a little bit about that, why it is so special?

Miryamdevi:

I love music. Music is a big part of my life and there’s always something playing in the background especially when I cook or clean the house, I’ll have the radio on and will sing along and dance to my favourite tunes. I also make lots of playlists. I have playlists that will suit any mood at any time and any day, I’ve got a good ear for mixing tunes and songs and fancy myself as a secret DJ. Music helps me write. It took me ages to write chapter one, I knew what I wanted to say but the words didn’t come out. One day I was listening to the Ganesha mantra and immediately I knew what to write, so I sat down and wrote chapter one. If you read that chapter you’ll see that there are few mantras which are linked to each other, each mantra was like a key that when played the words just came out flowingly without stopping. Poetry is also very special, when Mina and I met we were living in different countries and as we both like to write as much as we like to talk we found ourselves corresponding on a daily basis via emails. Sometimes situations in life can be very lyrical and when I sit down to write about it the words flow out of me in a lyrical rhythm, a poem of sorts some may say. Separation, longing and Karessa can turn one into an enthusiastic poet. 

Minanath:

Miryamdevi is the DJ. I like her style. I think we are a little part of a long tradition of mystics such as the troubadours, the Tamil Siddhas, the Bauls etc. Sometimes called courtly love, where the frisson created between two lovers, who are often separated, either by societal rules or physical distance and then their inner fantasies, their emotional energy is sublimated and channelled into poetry and storytelling. So one way or another we did a lot of writing, we still do. We do our magic, as described in the book, and we dream and write, and write and dream. We just hope our readers will enjoy the things we say, be entertained. As they say, first entertain, then educate. 

Is the journey in your book, the kind of rituals you describe, would that be for everyone, a beginner  or is it only for the expert?

Miryamdevi:

The journey is for anyone that resonates with our story, and the way we practice and dream.

Minanath:

Aleister Crowley, who turned up in our narrative, wrote or channelled “The Law is for All.” So yes, it’s for all. His magick was quite complex but also simple. Some like to talk about elites and special secrets they have, but it’s all out there already really. If it was all so secret we wouldn’t be writing a book about it, and in the tradition, there are thousands of old tantric texts in libraries, why did they write them if not to be read? I suppose the only qualification is the ability to read, understand, dream, do, and become. 

What do you think other explorers of this genre would make your work? There are a lot of books already out there, what is it you think you bring to the table that is new? 

Miryamdevi:

As I said earlier, the book is about very personal and intimate work. Some might like it and some won’t. Some might say that we lifted the veil of Isis too far  … for those, I’ll say “perhaps, but there again, she gives us life”.

Minanath:

Well, we’re not too sure about that. We hope they are entertained. I hope, if there is any shock, it will be of recognition. Some will perhaps question that what we have written, whether we are entitled to say it and whether what we experienced is appropriate. Almost every book these days seems to have to dismiss the connection between western sexual magick and the obscure secrets of real tantra, to dismiss other magicians’ ideas as new age. But then, in the end, these same people will carry on writing about tantra much as we do. So I think we are on the safe ground really, we can argue our corner. And in the end, does it matter? We are part of the same international community of magic that existed in India and Egypt in the past and is with us now. Mystical traditions cannot really be judged, or if they can, it is only by the results, ie pragmatically. Success is becoming.

Ps: I have to say that in the work, Miryamdevi really has, in my opinion, revealed some amazing insights into Jewish magick, something I’ve not seen anywhere before. Or put it this way, although Miryamdevi always denies any formal knowledge of Kabbalah, it just seems to be in her blood, to flow from her naturally. Which is what she says in the book at one moment  – women just naturally receive and know these things. I don’t know if this is all women but definitely her. 


That’s a lot of questions – can you try and summarise, in a nutshell, the enduring message of this book? 

MiryamDevi:

Follow your dreams.

Minanath:

Magic is complex but also simple.  It is sometimes said that the gods created the world as a game, remembering how to play, that’s the thing. 


Naked Tantra ends on a bit of a cliff-edge – without giving too much away, can you say what happened next in terms of what you are working on now?

Minanath:

Well, it seemed like the right place to stop, although the narrative obviously continues somehow and there are obviously some difficult moments ahead.  The story comes to a natural climax, in more ways than one, when we break through our self imposed purdah and come together at a place of obvious power. What happens on the other side of the cliff-edge, that’s in part down to the readers.

What are we doing now? More experiments in the hyperreal – a ritual year and surprise surprise, some angelic conversations, though something very common although at the same time, ignored. It’s the old old story, people look for complexity when what they really need is staring them in the face.