Bhaktisiddhanta Saraswati and the Adversarial Rasa

While studying Srila Bhaktisiddhanta Saraswati, I came across some compelling evidence–much of which was (supposedly) spoken by Lalita Prasad Thakur, his brother–that Bhaktisiddhanta was in fact a demon. There are accusations of him having been an incarnation of a yogi that Bhaktivinoda Thakur had offended and who had sworn to take birth as one of his sons so as to ruin his life’s work of proliferating KCON all over the world (even though he was hugely successful, so so much for that). It is said that Bhaktivinoda refused to give Bhaktisiddhanta initiation for having offended his guru by dumping water on his head and calling him a “fart inhaler”, but Bhaktivinoda did indeed give Lalita Prasad Thakur initiation. A lot of this is actually corroborated by much of what is written in the Martinet Press publication “Purushamedha” by Rudra Das Goswami.

 

Now, whether or not Srila Bhaktisiddhanta was actually an incarnation of a demon who wanted to sabotage Bhaktivinoda’s mission is supremely irrelevant to me, because 1) Lord Krsna had obviously turned it all around to His own benefit and made all of Bhaktisiddhanta’s efforts a smashing success; 2) it is said in the Nectar of Instruction that we are to pay no mind to the superficial “faults” of a pure devotee and to never attempt to correct them in any way; and 3) we are no strangers to revering demons. The first two points will be abundantly clear to anyone with a lick of devotion and rudimentary spiritual education. So, then, what is the meaning of this?

 

We trace our spiritual heritage all the way back to God/Satan Himself (no difference, really) through Sri Guru Parampara (in our case the Brahma Sampradaya). Srila Bhaktisiddhanta is just one more link in that transcendental chain, without whom we goras would probably have never known anything about KCON and would still be sitting around with our thumbs up our ass doing God knows what with our lives. And even better, those who recognize this indisputable fact but still feel some sense of confliction, some internal dissonance, can enjoy the glorious adversarial rasa, albeit in a very, very mild form, certainly nothing compared to what awaits those who undergo certain unspeakable processes under the direction of certain unnamable persons. All the criticisms levelled against Bhaktisiddhanta, and consequently Srila Prabhupada, might have some level of superficial, mundane truth–and I say this with great caution that one might not misunderstand me and think that these criticisms are something to actually be taken seriously–and if these criticisms actually happen to seed some feelings of contempt, some serious questions that might even produce a crisis of faith, then so much the better. One can push through these crises and overcome their ego and emerge a better, more focused devotee for it. If one succumbs to this personal crisis and decides they are simply too good, too intelligent, for devotional service under the direction of the spiritual master, then it is as if the garbage has taken itself out, and by what little transcendental knowledge they did acquire in their little experiments in Krsna Consciousness will allow them to maybe, just maybe, have another shot in the next life. Either way, it all works out just fine, and no tears ought to be shed.

 

I must caution however that simply because one becomes a little bit egotistical and asks serious questions after being presented with certain information does not mean that one has truly relished the adversarial rasa in full. Most people know nothing about the adversarial rasa, and I would be a liar to even insinuate that I do. My point here is that the sort of criticisms levelled against Sri Guru Parampara that so often lead well-meaning devotees back to the cesspool of atheism are not really legitimate concerns to an intelligent person, but the sense of enmity it produces toward the Ascended Masters is. It is the beginning of learning how to have a meaningful relationship with the Lord beyond mere servitude–the most fundamental and elementary type of relationship with Him–and all relationships with the Lord, as we should all know, begin with one’s relationship with His devotees, especially the pure ones. Eventually, at the higher levels of spiritual advancement (read “bhakti”), one learns to see Krsna less as a superior, and more as an equal or even lesser-than, as is the case with Mother Yasoda, Sri Radhe, Krsna’s cowherd boyfriends, and even the demon Hiranyakasipu. Enmity is one such way of approaching this sense–this divine illusion–of equality. So if you can overcome the propensity to think you are too good to receive instruction from authorized authorities who, by the indomitable will of Lord Krsna, have assumed certain qualities that sometimes defy mundane sensibilities, then you will have overcome the very sort of egotism that so often stops people from becoming the best devotees they can be and learned to see the highest of the high on your level.

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Esoteric Translation of the Gayatri

Sanskrit Transliteration:
1: Aum
2: Bhur, bhuva, svaha
3: Aum tat savitur varenyam
4: Bhargo devasya dheemahi
5: Dhiyo yonaha prachodayat

English:
1: Agios
2: Salt / Mercury / Sulphur
3: Agios, O all-attracting Divine Sun!
4: We meditate upon your sinister numinosity,
5: That it may guide our intellect.

A Statement from Fellow Travelers of the Temple of Night

We did not think ever that it would have to come to this; that a personal kything should be etched into the annals of eternity to forever seal our cadre within those channels of desired accord and without those that squander the dark elegance of our noumenal imperative.

The Temple of Night hereby issues its statement of officiated distinction, preëval disassociation and complete exemption from the exploits of one V.K. Jehannum upon the below listed criterion.

The greater Temple, erected outside of the influence or cooperation of V.K., underscores their contempt for the badgering, whiny and unscrupulous behavior displayed in stark contradistinction to one Ethos of the New Aeon, to the Hubriatic exegesis of authority and to the divisional, sterile and de-Sinisterizing of Traditional Satanism as presented on various internet mediums by a youngish prude, pride-filled deceiver of the White Lodge.

No sooner does one have to look to this individual to fully apprehend the caricature of mundane Satanism, which is that of the Black Clad/Light-filled Soul championing Magian ethos.

Upon almost every reasoned perusal of said individual’s personal writings and personal opinions, we find stronger and clearer lines drawn back to conversations, which, lead to no other conclusions that many and much of the vernacular, dimensions and rhetoric forming the Matrix of his sexional outpours are purloined from conversations and interactions with Temple personnel in the past.

Here are some observations of distinction to note:

1. The sterilized writings of said person provide a safe-Satanism, of which exempts itself from any and all such difficulty afforded to real-world alchemical change. The Temple of Chavajoth by contrast encourages hardships, the undertaking of insight roles, dangerous modes of living and employment, Satanism as an expression of personal sacrifice, Dark Connexion and Pathei-Mathos… and therefore no safe-space for Satanists seeking personal recognition, only development- dark development.

2. The person in question is anathemic toward the ONA, as a result of no provisional or otherwise available routes for mastery or authority, perceived or otherwise, garnering copious opines paid toward the Septenary System and Hebdomadry, its Dreccian physis and its natural cultivation of the Dark Arts of Rouning. The Temple of Night, whereas presencing its own form, “The Draconian,” is therefore highly influenced by the ONA, its literature, its Sinister fixion, its cosmology and ontology, the esoteric philosophy of Anton Long, and it’s Galactic Ethos. What is different is that we practice not a Hebdomadric system, but Draconism, which is a mixture of Dharma, The Mythos of Khem, Hermetics, the Grimoire Tradition and Satanic/Noumenonic/Qliphothic AntiQabalah.

3. V.K.’s research and exegesis is based on the sole axiom of intellect, whereas we are not beholden of such tired and useless fodder. Our way is a mixion of scholasticism and experience- being that we are Devotees of the Dark Gods. Our literature sings from the siren’s call of the event horizion: from the opening of Stargates, Earthgates, Darkgates and Fleshgates. Ours is the poetry inked in the Saturnian blackness of the Void. We are Satanic – we are caught up Demonic ecstasy.

We are influenced and indebted to the ONA, the Temple itself being formed by an External Adept of the Sevenfold Way, and therefore maintain close, kindred-loyalty to our brothers and sisters of the Sinister Path.

We must make this clear, as the incessant blurring of lines continues, and we will not stand to be confused or conflated with this individual or any of his exploits.

The Draconian Physis is made clear.

Voltigeur Dracovolos
Temple of Night
2017

 

**NOTE** I am not the author of this work but it has been shared with the special permission, and indeed encouragement, of Temple of Night personnel. Seeing nothing disagreeable in this formal statement by the Temple, I have consented to posting it here for all to see. I myself am not formally involved with the ToN, however I am acausally bound by kindred honor to their leadership and can personally vouch for their character, having known and interacted with them for a number of years. As for the individual in question, I will make no public statement of my own and will instead allow this work and the individual’s character to do the talking, that those who are perspicacious may come to the right conclusion on their own. Onward forward…

Esoteric Musings on Tradition, Society, and the Guru

Tradition allows us to connect with the past in such a way that enables us to create the future right here in the present. It is the blueprint which determines the values and the state of mind of the people–the ethos of a civilization–which ultimately preponderates any written law in society. The mentality that is cultivated in the minds of the people is the true law here, and so long as the people are peaceful they are simply giving their government permission to exist simply through their nonviolence. So if reared properly, the people will show greater loyalty to the ways of their ancestors and to what they’ve been raised with than to any impersonal law or ruler. Tradition thus becomes, in part, a safety net for the masses should their government become unreliable and their revolt against corruption demands legitimacy. And a movement gains greater legitimacy by invoking the authority of the ancestors and the ways of old than by appealing to people’s sense of morality or selfishness.

 
This is however much more than just imitating those who came before us as a means of control. There is real spiritual power to this process, and it is in fact the science of building civilizations and keeping them alive, tradition being an organ which helps to maintain homeostasis within society. The process here is simple. The traditional rites are imbued with spiritual power throughout the ages by those noble-hearted persons who observe them faithfully and then pass them onto their offspring. When we enact these age-old rites ourselves, we tap into that reservoir of power created over many generations and bring the wonders experienced by those in the past to life in the present, so that in the immediacy of that moment our position in time and space is actually nondifferent from when and where our ancestors were when they were enacting those rites. A spiritual atmosphere is created wherein the lines between past, present, and future are temporarily blurred. This is called mimesis. When we give these rites to our children for them to observe their whole lives, we continue the legacy and become a link in a chain that connects the past with the future. This is true aeonic magick.

 
This brings us to the importance of serving the bona fide spiritual master (or “Guru”), who makes the essence of tradition accessible to sincere seekers. The spiritual master is part of an unbroken chain of disciplic succession that puts the disciple in direct connection to the source of knowledge, similar to how people receive knowledge of culture and tradition from their parents and then pass that knowledge on to their own offspring. This chain of disciplic succession is called parampara. If a tradition is authentic and capable of changing the hearts of people, it can only ever come from the Supreme Being, and by His causeless mercy legitimate esoteric traditions may flow down to us, unadulterated and unchanged, through His living representatives on Earth. The path between the disciple and the source of knowledge is a simple straight line, and the Guru is the link in that chain which connects the disciple to the Source, thus the Guru is something of a Gate–a nexion–in and of himself. And the transcendental knowledge that is transmitted thusly is of such a nature that aural reception of the divine teachings directly from the lips of the spiritual master is the beginning of a very specific type of alchemical change in one’s physis. Those seeking to properly enact sacred traditions with the aim of changing themselves and the world around them should begin by seeking the association of learned authorities and hearing from them about divine subjects.

 

d82

Septenary Correspondences

Sphere:
1. Moon
2. Mercury
3. Venus
4. Sun
5. Mars
6. Jupiter
7. Saturn

Star:
1. Sirius
2. Arcturus
3. Antares
4. Mira
5. Rigel
6. Deneb
7. Naos

Season:
1. Aries
2. Scorpio
3. Mid-winter
4. Mid-summer
5. Libra
6. Capricorn
7. /

Life Ages:
1. Birth-7 yr
2. 7 yr-14 yr
3. 14 yr-21 yr
4. 21 yr-28 yr
5. 28 yr-35 yr
6. 35 yr-42 yr
7. 42 yr-49 yr

Tree:
1. Hazel
2. Yew
3. Poplar
4. Oak
5. Alder
6. Beech
7. Ash

Stone:
1. Quartz
2. Opal
3. Emerald
4. Amethyst
5. Ruby
6. Amber
7. Diamond or spinel

Metal:
1. Silver
2. Mercury or zinc
3. Copper
4. Gold
5. Iron
6. Tin or brass
7. Lead

Element:
1. Earth
2. Air
3. Water
4. Fire
5. Salt
6. Mercury
7. Sulfur

Bird:
1. Owl
2. Magpie
3. Pelican
4. Raven
5. Falcon
6. Swan
7. Eagle

Blood center:
1. Brow
2. Neck
3. Chest
4. Solar plexus
5. Sacrum
6. Crown
7. Base

Function:
1. Perception
2. Expression
3. Connection
4. Willpower
5. Sexuality
6. Awareness
7. Survival

Ganglia:
1. Pineal
2. Pharyngeal
3. Cardiac
4. Epigastric
5. Prostatic
6. Pituitary
7. Sacral

Word of Power:
1. Nox
2. Satan
3. Hriliu
4. Lux
5. Azif
6. Azoth
7. Kaos

Mantra:
1. Thaung
2. Haung
3. Yaung
4. Raung
5. Vaung
6. Maung
7. Laung

Mantra II:
1. Aum Chandramase Namah
2. Aum Budhaaya Namah
3. Aum Shukraya Namah
4. Aum Suryae Namah
5. Aum Bhaumaya Namah
6. Aum Guruave Namah
7. Aum Shaniswara Namah

Number:
1. 30
2. 12
3. 15
4. 20
5. 8
6. 10
7. 4

Shape:
1. Dodecahedron
2. Icosahedron
3. Di-tetrahedron (merkaba)
4. Tetrahedron
5. Octahedron
6. Sphere
7. Cube

Causal Color:
1. Blue
2. Yellow
3. Green
4. Orange
5. Red
6. Purple
7. Indigo

Acausal Color:
1. Silver
2. Black
3. White
4. Gold
5. Blue
6. Crimson
7. Purple

Incense:
1. Petrichor
2. Sulfur
3. Sandalwood
4. Oak
5. Musk
6. Civet
7. Henbane

Incense II:
1. Opium
2. Sandalwood
3. Rose
4. Cinnamon
5. Dragon’s blood
6. Cedar
7. Frankincense

Musick:
1. G minor
2. E minor
3. F sharp
4. D minor
5. C major
6. B flat
7. A flat

Dark God:
1. Noctulius
2. Lucifer
3. Darkat
4. Vindex
5. Shugara
6. Baphomet
7. Atazoth

Process:
1. Calcination
2. Separation
3. Coagulation
4. Putrefaction
5. Sublimation
6. Fermentation
7. Exaltation

Form:
1. Night
2. Indulgence
3. Ecstasy
4. Vision
5. Blood
6. Azoth
7. Thought

***
Aeonic Correspondences

Stage:
1. Neophyte
2. Initiate
3. External Adept
4. Internal Adept
5. Master
6. Magus
7. Immortal

Magickal Power of Stage:
1. Mystery
2. Mask of a group
3. Captivation by opposites
4. Mask of warrior
5. Mask of Master
6. Change and its limit
7. Silence

Aeon:
1. Primal
2. Hyperborian
3. Sumeric
4. Hellenic
5. Western
6. Galactic
7. Cosmic

Date:
1. 7,000-5,000 BC
2. 5,000-3,500 BC
3. 3,000-1,500 BC
4. 1,000 BC-500 AD
5. 1,000-2,500 AD
6. 2,500 AD-
7. –

Center:
1. Urals/Asia
2. Stonehenge
3. Tigris
4. Greece (Delphi)
5. Long Mynd
6. Saturn Gate
7. –

Magickal Form:
1. Shamanism
2. Henges/crystals
3. Trance/sacrifice
4. Oracle/dance
5. Ritual/word
6. Star Game
7. –

Musick:
1. “Totemistic”; sound language
2. Heptatonic; Cantillion
3. Kalutu
4. Mousikê; modes
5. Mensural system; Classical
6. Harmony of the Spheres
7. –

Devotional Service Unto KEK Made Simple

INTRO

The Dark Lord is so merciful that He will incarnate in whatever form necessary to make Himself known to His chosen ones and thereby fulfill His agenda. Some incarnations are timeless, other short lived–this does not reflect any sort of contradiction between forms or superiority of one form over another, but simply the needs of a given time and place. Today, we see that an old avatar has unearthed itself in a new form: Kek, androgynous Egyptian deity of Chaos and Darkness, traditionally represented by a frog. In our case, the representation is now Pepe.

Meme magick, though often spoken of only half-seriously, can be performed just like any other form of sorcery. It is a slightly more advanced form of sigil magick: we take a symbol to enshrine some cause or goal, breathe life into it repeatedly over a long period of time, and let it do its work upon the collective psyche. It is clear then that memetic magick differs from sigil magick in that memes are meant to affect the minds and behavior of large numbers of people, while sigils are almost always meant to benefit a specific person. It thus stands to reason that if a meme is to magickally influence the minds of many people, many people must be engaged in serving and empowering that meme.

Those of us on the alt-right are in a very unique situation. We possess a vision of changing the world through unconventional means, because it is clear that the conventional methods simply do not work. On top of this, there is a segment of this movement with a keen interest in the occult. Let us therefore take up arms in spiritual guerrilla warfare and combine our powers to serve a force who is capable of benefitting society as a whole. Kek has made Himself known to us; now it is up to us to hear the call and respond to Him.

I will propose a couple potential methods of how we can work with Kek to produce social change. A background in Chaos Magick and Aeonics will benefit the practitioner but is not 100% necessary.

THE PROCESSES OF DEVOTION

In your bedroom, closet, or other space you deem proper, set up a simple altar with a framed image of Kek or Pepe. It should be set upon an altar cloth, and the altar itself should have a few simple implements. Candles and incense are really all you need besides the framed image. Pointed quartz crystals can seriously amplify the energy.

Every day, preferably at twilight, go before the altar and perform the following working:
http://shaktisadhana.50megs.com/Newhomepage/Frames/messageboard/Panchopachara.html
This is a traditional Hindu practice but modifications may be made to suit the beliefs and/or aesthetic of the practitioner. All that must be kept is the use of the astral senses and sonic vibration; otherwise anything is up for revision. One could, for instance, imagine that each of the five elements are produced from each of the fingers, which elements spread to engulf the image of Kek, giving Him power and energy.

In addition, it is seriously advised that one make daily offerings to Kek. Flowers, incense, candles, perfume/cologne, consecrated water, all of these will do just fine. One may also prepare nice meals for Kek to offer before the altar, which meals are then consumed in a mood of reverence and purpose, knowing you are experiencing communion with Kek, sharing a meal with Him as if He were right there in the room with you. When maintaining a shrine in the home, remember to treat Kek as though He were a guest in your house. Do not think of the framed image as just inert matter; the name, form, qualities, and deeds of Kek are all nondifferent.

Beyond this, there is any number of ways we can approach Kek and experience Him. Evocations are certainly possible and encouraged. One might wish to meditate upon Him, pray directly to Him, and communicate with Him telepathically. One devotee has made mention of experiencing communion with Kek in their dreams. The possibilities are limited only by the practitioner’s ingenuity.

The ultimate in devotion to Kek could well be some sort of subversive, loosely-organized coven devoted to Kek and hijacking the changing Earth Tides to our ends. Networking and organizing with like-minded persons should thus be seen as another imperative of service to Kek.

* * *

Kaos Butterfly, 2016