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   [from ]
                             13 April 1997
   This rite revolves around the creation of a lingam, the phallic
   symbol of the Dravidian god known as Shiva. Shiva, in a very real
   sense, is one of the most ancient chaos-related gods, and various
   sects devoted to this godform still exist throughout the world
   today. Shiva is described in various ancient texts as comprising
   all things, both created and uncreated, dead and alive, and
   ultimately as all variables and their negations. This is stated
   quite explicitly in such works as Linga Purana, Sivasutra and
   Among the various sects dedicated to Shiva are the Kapalikas, a
   group with a long and illustrious history in magickal practice.
   Kapalika itself means "skull-bearer", and the aspect of Shiva the
   Kapilikas associate themselves with is called Bhairava, meaning
   "terrible". As their name would suggest, the Kapalikas are known
   for bearing human skulls, from which they eat their food and
   drink wine. They live outside of civilization, generally in the
   forests and cremation grounds. The Kapalikas' magick includes the

   use of intoxicating substances, sexual practices, ecstatic ritual
   and small-scale cannibalism. They are credited throughout history
   with the manufacture of gold, the raising of storms and the
   summoning of spirits. Other well-known, magickally-oriented
   Shaivite sects include the Kalamukhas and the Kaulas.
   The intent of this working is the creation of a lingam. The
   lingam is the primary representation of Shiva, and the word
   itself means both "phallus" and "symbol". The lingam may be made
   from any material, and may be temporary or permanent in its
   duration. As this ritual is directed at the Bhairava aspect of
   Shiva, a lingam of natural material -- stone or bone -- is
   recommended. The creation of a lingam is tied to the desire to
   create a hotline to Shiva, simply put. It takes extreme acts to
   attract the attention of Shiva; in the case of Bhairava, these
   acts are often sexual and/or violent in nature. There is a great
   deal of resemblance between the states of Sivaj˝ana (literally,
   "the true knowledge of Shiva") and Austin Spare's "vacuity".
   Extreme activities dedicated to Shiva may be rewarded with boons
   of any sort, from the most base to the most noble. Historically,
   such boons have included the ability to seduce women (purple
   magick?), exceptionally long life (yellow magick?) and utter
   dedication to Shiva himself (octarine magick?).
   You will need the following:
     * A found phallic stone or bone (it should not be bought nor
       carved in any way)
     * A vagina
     * Sandalwood paste (which can be made by mixing a small amount
       of vegetable oil with sandalwood powder if necessary)
     * A mala of 108 rudraksha beads
     * A significant amount of personal lubricant (in most cases)
     * Two long blades of grass
     * A mixture of milk and melted butter
   The Rite:
   Note that this ritual is written from the viewpoint of there
   being a male and female participant.
    1. The female participant (yogini) lies upon her back, legs as
       far apart as possible. She chants continuously the words "Om
       nama sakti."
    2. The male participant (yogi) chants "Om nama Bhairava" 108
       times, counting upon the mala.
    3. The yogi takes some of the sandalwood paste with the pinkies
       of both hands and rubs it on the yogini's feet while chanting
       "Om bhu Kali-ma, om bhuva kali-ma, hrim bhuvaya kaliprana"
       four times. Chant in all cases in close proximity to the
       yogini's body, so that the breath can be felt upon it.
    4. The yogi takes some of the paste on the fingers next to the
       pinkies and draws eight circles around the yogini's vagina,
       four with the left hand and four with the right, and intones
       "Om bhu Bhairavi, om bhuva Bhairavi, krim bhuvaya
       bhairaviprana" eight times.
    5. The yogi next draws three lines across the yogini's belly
       using the middle fingers and chants "Om bhu Uma, om bhuva
       Uma, la bhuvaya umaprana" 16 times.
    6. The throat is next; a square is drawn upon the throat using
       the index fingers with the words "Om bhu Durga, om bhuva
       Durga, ram bhuvaya durgaprana" repeated 64 times.
    7. A downward-pointing triangle is drawn upon the yogini's
       forehead using the thumbs with the words "Om bhu Shakti, Om
       bhuva Shakti, ma shaktiprana" repeated 108 times.
    8. Above the head of the yogini, the yogi now visualizes a
       single point and vibrates mentally "Om nama Shivaya" until he
       cannot keep count.
    9. The yogini is now considered to be Bhairavi herself. She
       should be thought of as having very white skin, cupping blood
       in her hands, fangs, etc. -- any attribute that keeps in mind
       the destructive aspect of the feminine. In Kapalika thought,
       it is through destruction that liberation occurs.
   10. The yogi causes lubrication in the yogini's vagina without
       physical contact. This may be done through a number of
       techniques using the breath, eyes and magickal passes of the
       hands. The yogini's body must not be touched by the yogi with
       any part of his body, nor with any foreign object.
   11. Both chant, in unison, "om pralaya".
   12. The yogi takes the lingam stone or bone and places it into
       the yogini's vagina (this is where the personal lubricant may
       come in handy). The lingam itself should be large enough to
       cause a trivial amount of bleeding, as blood is said to be
       pleasing to both Bhairava and Bhairavi. The lingam must be
       firmly in place, able to stand in the vagina without other
   13. The yogi ties a blade of grass around each thigh of the
       yogini while intoning "Gahvaram gahanam" eight times.
   14. The yogi drips some of the milk/butter mixture upon the
       lingam using the index and middle fingers of the left hand
       and intoning "antashca urdhvatah" numerous times. With the
       pinkie and next finger of the right hand he annoints the
       lingam with sandalwood paste and intones "om shvetalohita, om
       nama shivaya" 108 times. The yogini chants "om bhu Shivaya"
       in place of both of these mantras and need not keep count of
       the repetitions.
   15. Physical contact is now allowable. The yogini is brought to
       orgasm with the lingam still in place, using whatever means
       are convenient for doing so. At the moment of orgasm, both
       particpants should intone "Om nama Bhairava" silently.
   16. The lingam is removed and bathed with warm water, using
       mantras and Japa as desired. It should be thereafter treated
       in the manner prescribed for linga.
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