Mysticism 21st Century Lowres PDF

MYSTICISM IN
THE 21st CENTURY

SECOND EDITION
Connell R. Monette
Al Akhawayn University in Ifrane
with John A. Shoup

Al Akhawayn University in Ifrane
Foreword by Robert Svoboda
Second Edition published by Sirius Academic Press, Wilsonville, Oregon, USA

Collection Copyright © Connell R. Monette 2015
Second Edition Published by

Sirius Productions, Wilsonville, Oregon, 97070, USA.
First edition: 2013

Second edition: 2015
ISBN: 978-1-940964-10-2
Library of Congress Control Number: 2015954070
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Cover design: Lily

Cover image: Courtesy of Wikimedia Commons
ii
Allah is the Light of the heavens and the earth. The example of His
light is like a niche within which is a lamp, the lamp is within glass, the
glass as if it were a pearly [white] star lit from [the oil of] a blessed olive
tree, neither of the east nor of the west, whose oil would almost glow
even if untouched by fire. Light upon light. Allah guides to His light
whom He wills. And Allah presents examples for the people, and Allah
is Knowing of all things. (Quran 24:35)
*******
[To] Him whose three places that are filled with sweetness,
imperishable, joy as it may list them, Who verily alone upholds the
threefold, the earth, the heaven, and all living creatures.
(Rig Veda 1.154.4)
iii
ACKNOWLEDGEMENTS
This book was made possible through a generous Research Grant

from Al Akhawayn University in Ifrane, Morocco.
*******
Here I would like to express my gratitude for the exceptionally

cooperative and kind men and women, who were willing to speak,
write, video conference, and/or receive me in person to discuss and
observe their faith and practices. Without them, this entire work
would have been impossible. These include chiefly (Ch.1) John Shoup;
(Ch.2) Richard Reoch; (Ch.3) David Beth and Jessica Grote; (Ch.4)
Anton Long and Mistress Zorya; (Ch.5) Stephen Abdullah Trevathan;
(Ch.6) Sri Kapilnath; (Ch.7) Mark Alan Smith; (8) Robert Svoboda,
Zhander Remete, Emma Balnaves, Michael Kelly, Bir Krishna das
Goswami, and Andrea Olivera.
Equally grateful am I to my students for inspiring the project, to the

University itself for providing the grant funding that made the research
possible, and to colleagues here who offered helpful comments and
encouragement along the way.
Likewise, gratitude is due to Jan Esmann and Lila Sterling for their
efforts in preparing the original edition for publication, to Lily for
doing the cover design for this edition, and especially to Waldo
Thompson (Director, Sirius Academic Press) for his continued
friendship and support.
Finally, I would like to express my deep thanks to Dr. Robert Svoboda

for his ongoing advice and support throughout the entire project. His
work has always been an inspiration since my early days as an
undergraduate, and to have him involved and interested in this book is
a very great honor.
iv
FOR FATIHA, MIRIAM, & ADAM
v
MYSTICISM IN THE 21ST CENTURY
FOREWORD
Today's world undulates with complexities unimaginable even a few
years back, convolutions that intensify with each birth that adds to the
more than seven billion of us on our planet. When in our distant past
humans became self-aware, and aware as well of ‘non-self’,
individuality arose, and with it, self-inquiry. Some of our species have
always scorned to speculate about why we are thinking apes, finding
adequate rationale for being in eating and mating, accumulating and
enjoying; but at least a few in each generation ask themselves The Big
Questions: ‘Who am I? Why have I been born? Where did I come
from? Where am I going? Where will I go when I die? And what does
this all mean?’
Despite the earnest assurances of eminent scientists that life is the

product of random chemical processes which by some
(incomprehensible) means gave birth to consciousness, convictions
linger among many of us that awareness is not exclusively matter-based
and can in fact exist in the absence of protoplasm; that the earth and
the cosmos are themselves sentient; and that all manifested existence
actually exists within a subtler Reality which can but imperfectly be
described or depicted. Over uncountable millennia many have
searched for this Reality; of those that have found it some have sought
to bring it back to the rest of us. Sadly, this Perfection can never be
perfectly expressed within the bounds of our imperfect world; hence
the Vedic saying ekam sat, vipra bahuda vadanti: ‘Though Truth is One,
its Knowers speak of it in many ways.’
Mysticism can be defined as the experience of direct personal

awareness of that transcendent, ultimate Reality, and the pursuit of
such experience by various means. The word mysticism being derived
from a Greek word that means ‘to conceal’, we can call a true mystic
someone who has uncovered, for himself or herself, that most
fundamental Essence of Existence which remains otherwise
concealed. Most of us who sincerely seek Truth have no idea of where
to look for it, let alone uncover it. We require guidance to find our way,
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FOREWORD
and will do well to take such guidance from someone who has gained
insight and wisdom by being directly inspired by that Truth, and stirred
inwardly by that inspiration. We can call such a person a mystic.
Many are the mystics, many their doctrines and practices; but still, only
one Truth. Being humans, and thus subject to our many human
limitations, even those who are exposed to Perfection can perceive
only portions of the One Truth at any one moment. Living mystical
traditions arise when those who have reached some measure of
perfection are able to convey to others some portion of their
revelation, and when those others succeed at conveying some portion
to yet others. Of course not everyone who thinks he is perfected
actually is; and not everyone who initiates or popularizes a tradition is
perfected. But those whom the Truth actually touches cannot but be
transformed by Its touch, and that transformation impels many of
them to try sincerely to make their inspiration available to others, for
their benefit and the benefit of the world in general.
Traditions can be old and young, orthodox and heterodox; they may
take root & thrive in their homelands alone, or be carried thence to
foreign climes. Within every tradition as it ages develops a tussle
between those who would hold tenaciously to the founder's inspiration
without altering its tenets by a jot or a tittle, and those who, while
preserving that tradition's roots and fundamental principles would
encourage it to innovate, to evolve into a revelation more topical for
the modern day.
How to do justice to all these traditions? An exhaustive listing of no

more than the names and superficial descriptions of the mystical
traditions that live on in the lives of their devotees today would fill a
book significantly larger than this one without providing the least
illumination of the reality of the traditions themselves. Some sort of
sampling must be undertaken, and Professor Connell Monette has
found a method that has permitted him to select eight [initially five]
examples of living traditions to explore. Prudently he did not seek to
select examples that would somehow when taken in toto cover the
entire gamut of current mysticism, a task that would be nigh unto
vii
impossible given the degree of diversity among traditions that have

become popular in recent years.
Professor Monette calls his book an anthology, or a ‘sampler’, a wise

choice of words, for how better to learn about something than to
sample it? How better to know the taste of a mango than to eat one?
Do you want to know why bungee jumping has become so popular?
Go take a leap! Once you have tried out a few mystical paths it should
become clear to you in which direction your 'mystical taste' lies, and
which path you yourself should tread.
It is of course possible that some of what you read in this book may
shock or dismay you, might in fact seem the antithesis of what you
define as spiritual pursuit. You might ask yourself why even to read
about a path that you would never follow. If this is the case, please
make an effort to keep an open mind as you explore these traditions,
for by doing so you may encounter a valuable idea that might never
have otherwise reached you. However weird or implausible some of
the concepts you will meet may seem, you can still appreciate the
sincerity of those who espouse them. Understand that you may by
exposing yourself to these ideas come across new vistas of possibilities
for human life and our relation. Take an excursion on these paths, and
who knows? It may be the beginning of a grand adventure. Bon
voyage!
Robert Svoboda
Tamil Nadu, India, 2013
viii
TABLE OF CONTENTS
Copyright ii
Acknowledgements iv
Foreword vi
Introduction 1
Chapter 1. AFRICAN TRADITIONAL: The Gnaoua 9
Chapter 2. BUDDHISM: Shambhala 37
Chapter 3. GNOSTICISM: Ecclesia Gnostica Aeterna 67
Chapter 4. HERMETICISM: The Order of Nine Angles 93
Chapter 5. SUFISM: The Boutchichia Tariqa 121
Chapter 6. TANTRA: The International Nath Order 149
Chapter 7. WITCHCRAFT: Primal Craft 179
Chapter 8. YOGA: Shadow, Rune, Bhakti 211
Concluding Remarks 247
Notes 253
ix
x
INTRODUCTION
At the beginning of the 21st century, we can see that religious
movements are powerful and dynamic forces, perhaps more active in
the past ten years than in the previous fifty. Yet while mainstream
Christianity and Islam, for example, continue to attract respectable
numbers of converts, an increasing number of people in North
America and Europe seek guidance and spiritual growth from non-
conventional sources, or from mystical traditions that are part of larger
religious systems. Mystic traditions seem to offer their initiates a sense
of deep meaning and significance, in ways that appear genuinely
difficult for more mainstream religions to match. Perhaps it is due to
the mystique (itself a play on the word ‘mystic’) of these traditions, or
the element of taboo, or the sense of tapping into secret knowledge.
In many cases, there is the raw charisma of the teacher, or the sense of
the miraculous that is rekindled in simple daily acts. For others, it is a
sense of serenity and calm in an increasingly electronic and hectic
world. But one thing is very clear: even as the world accelerates, mystic
traditions (even the most ancient) somehow manage to remain alive,
current, and vibrant.
What is meant by a ‘mystic tradition’? For the purpose of this
study, a mystic tradition can be considered a path or tradition of
spirituality in which ones seeks a direct, personal relationship with the
Divine Presence – in whatever form that may be – without barriers or
intermediaries. Perhaps it could be said that while religions offer a
system of belief, mystic traditions offer a system of experience. Today,
there are hundreds of mystic traditions throughout the world, in
countless forms. Some practitioners are drawn to traditions that are
known to be ancient, perhaps in search of truths from humanity’s past.
Others still have sought enlightenment from syncretic or neo-gnostic
movements and initiatory societies like the Ordo Templi Orientis and
Vodou-Gnosis, or have turned to pagan traditions, painstakingly
reconstructed by both academics and enthusiasts.
The study of mystic traditions is complex and complicated. For

example, many mystic traditions may belong to a larger religious
system, but that does not mean that such a tradition is necessarily
1
accepted as an orthodox or unproblematic part of its ‘parent’ religious

community. In some cases, mainstream religious leaders consider
conversion to the religion itself to be an important step for
participation in the associated mystical tradition, but this is not always
rigorously followed by members of the mystic traditions themselves.
For mystic traditions based on Buddhism or Zen there may be little
problem in terms of ‘conversion’ per se, but now one can find (1)
Sufism for non-Muslims, (2) Yoga and (3) Tantra for non-Hindus, and
(4) Kabbalah for non-Jews – all four examples are relatively common,
yet held to be theologically problematic or even heretical by the
orthodox leaders of those faiths. Had this study been written a century
earlier, this phenomenon would have been almost non-existent, but
today in the 21st century it is an undeniable reality.
Yet whether or not they have ancient or modern pedigrees, and

regardless of their level of orthodoxy, mystic traditions are thriving.
Yoga alone is practiced by millions across the globe. Morocco, the
home country of my own institution (Al Akhawayn University), has
always held an allure for spiritually-minded seekers, with its rich
heritage of Sufi and Gnaoui traditions, as evidenced by the celebrated
annual ‘Sacred Music Festival’ which attracts hundreds of thousands
of international travelers each year. Mysticism may not be canonical,
but it is certainly popular, and it appears to be gaining ground
(especially among youth), at a time when more mainstream religions
appear to be losing it.
Consequently, many universities today with a religious studies program

have faculty who specialize in mysticism (e.g. Harvard, Brown), or
offer courses in mysticism (e.g. Ottawa, Toronto, UCLA), or even
entire degrees in mysticism (e.g. University of Kent, University of
Amsterdam). There are many textbooks which address mysticism as a
medieval phenomenon (Oxford Press has 30 such books), or books
that address a single contemporary tradition. However, there are very
few textbooks or anthologies that address multiple mystical traditions
in the 21st century. So when Al Akhawayn University began to design
its new graduate program in Islamic Studies, and consequently decided
that a course on contemporary mysticism was needed, there arose an
2
INTRODUCTION
obvious question: what textbook could be used? In the absence of a

current textbook that addressed multiple traditions, it seemed good to
apply for a research grant from the institution, and undertake to
produce such a book here at Al Akhawayn University.
Two immediate questions came to mind: (1) how to identify the

traditions which should be covered, and (2) what tone or approach to
use?
IDENTIFYING THE TRADITIONS
In terms of identifying the potential groups, it made sense to ask the

graduate students of the Islamic Studies program here about which
traditions they felt most interested in learning. So as a class assignment
in early 2011, I asked my graduate students to use the internet in order
to identify a mystic tradition that they wished to better understand.
Each student was also asked to prepare a brief essay and presentation
on their chosen tradition. A week later, they identified the following
traditions:
1. Yoga
2. Tantra
3. Googlism [sic]
4. Satanism
5. Hermeticism
6. Paganism
7. Witchcraft / Neo-paganism [sic]
8. Gnostics
9. Jedi
10. Buddhism
11. Sufism
While some of the presentations (e.g. Googlism and Jedi) were

delivered with much humor, this list was very useful, as it gave the
book an initial list of groups of very broad traditions with which to
work. At this point, I wrote to several colleagues in North America,
who had significant experience in working with contemporary religious
3
movements. These colleagues assisted me in narrowing the list down

to nine traditions, and within those nine traditions they further
suggested several individuals who might be willing to act as consultants
for their specific group. I wish here to thank those colleagues for their
suggestions, without which this project would have ended as quickly
as it began.
Next I wrote to the different potential consultants, asking for their

assistance in drafting a new textbook in religious studies. Some of the
emails went unanswered (or were answered strangely), and thus their
traditions were eliminated from the list of possible candidates for
inclusion. Others still agreed initially, but then withdrew for different
reasons. Eventually the list of potential chapters featured seven
specific groups who had kindly agreed to collaborate, of which for the
sake of time and budget I was finally obliged to choose five in the first
edition (2013) of the book. Those initial five were the Boutchichi
Tariqa (as an example of Sufism), the International Nath Order (as an
example of Tantra), the Order of Nine Angles (as an example of
Hermeticism and arguably Satanism), Primal Craft (as an example of
Paganism and Witchcraft), and Yoga (of which I featured three
systems, namely Shadow Yoga, Rune Yoga, and Bhakti Yoga). I am
very grateful to the consultants on these five chapters, whose
assistance has been crucial to the factual accuracy and tone of the
chapters.
For this second edition (2015) of Mysticism in the 21st Century, three
additional chapters have been added. These are the Gnaoua (African
Traditional Religion), Shambhala (Buddhism), and the Ecclesia
Gnostica Aeterna (Gnosticism). This brings the total number of
traditions covered to eight, and a potential third edition (2020) will
likely include additional chapters. Here, I would like to extend my deep
thanks to my friend and colleague, John A. Shoup (Professor of
Anthropology, Al Akhawayn University), for providing the chapter on
the Gnaoua. Professor Shoup has spent nearly two decades in North
Africa, and his experience with North and West African spiritual
traditions has proven invaluable in helping to address this traditional
African religious tradition with the necessary detail and context.
4
INTRODUCTION
It must be made very clear that the specific traditions in this

textbook are included as good contemporary examples of their
traditions, but not representative of them comprehensively. For
example, while Shadow Yoga is listed as a Yoga system, it is one among
hundreds (if not thousands) of Yoga systems. While these specific
traditions are excellent examples of the larger traditions to which they
belong, they claim to speak only for themselves, and not the larger
traditions in general. Thus the reader is encouraged to remember that
this textbook is intended to give a very broad introduction to several
different mystic traditions, through an introduction to specific groups
or orders within those traditions themselves. This is not by any means
a comprehensive study, but rather an anthology or sampler.
THE TONE OF THE BOOK
Students may ask: why the need to have live consultants, when so
much data is already available in earlier studies, or online, or in the
library? The answer is very simple. Over the years, one of the more
pained frustrations voiced by some of my own students (with a
religious background) is that they could not locate or recognize
themselves in academic discussions of their own traditions. As an
example: many mainstream Muslim students cannot identify with
‘objective’ descriptions of their own faith, after it has been contorted
and wrenched into place by seemingly unaware scholars or (yet worse)
the media. As a rule, we must agree that if members of a given tradition
do not recognize their own tradition in the words of the academic, then
that academic has failed somewhere along the way. With this in mind,
this textbook is written with the participation of members of the
traditions covered herein – not with the intent to write a sympathetic
account, but to ensure that the reader encounters a description of the
tradition that is recognizable both by its members and students of religion
alike. To write otherwise would be a disservice to both students and
readers, and would run contrary to the principles of good scholarship.
The inclusion of these chapters does not constitute an endorsement of
these traditions or a recognition of their spiritual or mystic validity –
that is not the role of the academic or a textbook. However this
textbook does acknowledge these traditions as having proven
5
successful in establishing themselves, and also in articulating a cogent

vision for the 21st century, in which they play an active and
empowering role in the lives of their practitioners.
SUMMARY OF THE CHAPTERS
CHAPTER ONE introduces the Gnaoua as an example of an

African Traditional system of spirituality. The Gnaoua movement has
its roots in West and North African spiritual traditions, and is well
known for its emphasis on music as a basic practice.
CHAPTER TWO introduces Shambhala as an example of Buddhist

tradition. Founded by the prominent Tibetan master Trungpa
Rinpoche in the late 20th century, Shambhala has become one of
today’s leading international Buddhist organizations.
CHAPTER THREE considers the Ecclesia Gnostica Aeterna as

an example of contemporary Gnostic tradition. The Ecclesia is 21st
century congregation belonging to the Kosmic Gnosis movement. It
can be viewed as a synthesis of classical Gnostic tradition, with
influences from pagan and modern occult traditions.
CHAPTER FOUR examines the Order of Nine Angles as an

example of an antinomian Hermetic tradition. The Order originated
as a movement in the United Kingdom in the late 20th century, and has
since established itself as a global phenomenon with a prominent
online presence.
CHAPTER FIVE introduces the reader to the Boutchichi Tariqa

as an example of Sufism, which means a form of Islamic mysticism.
The Boutchichi Tariqa is a branch of the larger Qadiri Sufi movement,
which has existed in Morocco for over three centuries. While
genuinely a North African phenomenon, the Boutchichi have rapidly
spread in the late twentieth century to become a global tradition.
CHAPTER SIX focuses on the International Nath Order as an

example of a Tantric tradition. Founded in the late 20th century in
6
INTRODUCTION
India by the British-born mystic, Shri Gurudev Mahendranath, this

tradition has moved away from India and into the Western
hemisphere. The INO is an interesting group given its emphasis on
non-dogmatism, while encouraging a set of common practices.
CHAPTER SEVEN introduces the reader to Primal Craft as an

example of contemporary Witchcraft. Developed over the last decade
by British military veteran Mark Alan Smith, it focuses on the worship
of the goddess Hecate, and promotes Atlantis as the source of genuine
mysticism.
CHAPTER EIGHT examines Shadow Yoga, Rune Yoga, and

Bhakti Yoga as three systems of yoga. As yoga is such a popular and
broad tradition, it is good to look at three distinct examples, which
provide an idea of the diversity of practices which are considered as
types of yoga by their practitioners.
Each chapter provides an overview of its respective tradition, including

such salient details as history, demographics, beliefs and practices,
current goals, and future vision. This is followed by Review Questions,
Further Suggested Reading and Online Sources, in order to assist
students who wish to do additional research on the tradition in
question. Notes to the chapters are found at the end of the textbook.
7
8
CHAPTER ONE
AFRICAN TRADITIONAL: THE GNAOUA
The Gnaoua (French spelling) or Gnawa (English spelling) is a Sufi

(mystical Islam) Brotherhood in Morocco with related groups in
Algeria and Tunisia.1 The term ‘Gnaoua’ is debated as to its origin but
it is suggested it comes from the Tamazight (Berber) word for ‘black’
(Becker 109). From its inception in the 17th/18th century, during the
reign of Moroccan Sultan Moulay Isma‘il (ruled 1672-1727), the
Gnaoua Brotherhood has been associated with African slaves and their
descendants in Morocco. In fact, in contemporary Morocco, Gnaoua
is associated with ‘blackness’ and ‘black’ Moroccans and sub-Saharans
(Becker 110). The exact origin of the Brotherhood remains hidden in
the mists of time, obscured unlike other Sufi Tariqahs because there is
no known single founder, and the roots of Gnaoua are in the Sahel.
The Sahel region stretches across Africa south of the Sahara Desert
and was home to important African states with diplomatic and trade
relations with North African states. Gnoua seem to have roots in the
9
practice known by its Hausa name, bori (Montana 10). In addition to

the Hausa belief of bori, along the Niger River, the Songhai has a belief
in the Holey-hoore who are spirits who live under the water in the river.
These are similar to the practice of zar in the Nile Valley. Such African
beliefs found similarities with the Islamic belief in junun (plural of jinn)2.
Gnaoua, although seen to be a Sufi Brotherhood, deals with spirit
possession rather than the Sufi pursuit of a higher, mystical
understanding of God.
Bori was brought north with the slaves from Niger and Mali and in
Tunisia, the Hausa name is still used for the practice of dealing with
spirit possession3. In Morocco, bori became more organized with
Ma‘alimin or Masters, rather than Shaykhs4, who developed poetry and
music to attract the spirit to ask what it wants. In Morocco, two major
centers developed with two distinct linguistic traditions, the port city
of Essaouria (formerly Mogador) with Arabic as the main language and
Tamesloht near Marrakech with Tamazight as the main language. In
both traditions, words in Bamana/Bambara5 are still used in song
lyrics, though few understand their meanings today (Pâques 191).
Gnaoua, though not as organized as in Morocco, also developed

among slaves and former slave populations in Algeria, but a much
stronger presence is found in Tunisia where bori kept most of its
original form. With the rise of the Husaynid dynasty in Tunisia, the
demand for slaves greatly increased during the rule of ‘Ali Bey I (1740-
1756) who needed more slave soldiers to help consolidate the dynasty’s
grip on the country. ‘Ali Bey made deals with the merchants of
Ghadames on the northern fringe of the Sahara and their main source
was in what is today Niger, Nigeria, and Chad with most slaves ethnic
Hausa or at least Hausa-speaking. (Montana 16)
Gnaoua and Bori deal with clients from all ethnicities and economic
groups and have never been only for those of African or slave origins.
The exact time and place of the origin of the Gnaoua order is not
known, although in Essouira (al-Asawirah also called Mogador in the
past), there is a tale of an early Ma‘allim, from the time the city was
being built by Sultan Sidi Muhammad bin ‘Abdallah, who played a
10
guinbri (a three-stringed long-necked lute6) along the work route of the

slaves building the port during the rule of Sultan Moulay Sidi
Muhammad ibn ‘Abdallah (ruled 1757-1790). According to the legend,
still told in Essaouira, the guinbri-playing master would seat himself at
the same spot every day and play music that helped ease the burden of
the work and the place was named Sidi Bu Rishah meaning ‘place of he
of the feather’ for the eagle feather plectrum used by the master to
strum his guinbri (Ross et al 37; al-‘Asiri 35).
PHOTO 1: Presentation of a bori ceremony by a local dance troupe in Niamey,

Niger. This is the start of the procession with the main master arriving with his
equipment to deal with the spirits including different incense, colored silk scarves,
perfumes, and different colored cow tail fly whisks (shown here black and white; one
on each arm). Waiting behind the door are musicians of the group
11
PHOTO 2: Start of a bori ceremony with use of incense which is also used in a
Gnaoua lilah or dardebah. Spirits are called by the music played, the charms worn
by the musicians and on their instruments, the incense, the perfumes, and the lyrics
of the songs. This was a stage production in Niamey, Niger by a local dance troupe.
12
PHOTO 3: Musicians of a Songhai/Zerma village chief north of Niamey. They

play a number of different types of music for the chief, but among the most important
are ones to mollify the Holey-hoore. The instruments are a one stringed fiddle
or molo and half of a large calabash gourd used as a drum. The calabash player
wears metal rings on his fingers to enhance the sound when striking the gourd.
13
PHOTO 4: A Songhai/Zerma chief, seated on the larger chair, listens to his

musicians play for his guests and minsters. The musicians chose to play music for
the Holey-hoore because of the planned boat trip of his guests on the Niger River
to see hippopotamus. It is believed that if you have a ‘natural’ inclination for a
specific spirit, the music forces you to dance. If a person resists the call to dance,
bodily harm will happen.
PRACTICES
Gnaoua, unlike most Sufi traditions, does not focus on dhikr or

remembrance of God, but on dealing with spirit possession, what is
called jadhbah in Morocco and those who are possessed are called
maskun or literally ‘inhabited’or majdhunbin or literally ‘attracted’ to God
and the spirits (Kapchan 33). In fact, its entire practice focuses on
assisting those who have been possessed by a spirit called a malikah
(muluk in plural) which is closer to the Arabic word for an angle than
a spirit. These spirits are also called jinn or a genie (junun in plural)7. The
Gnaoua do not have zawaya (plural of zawiyyah) or Brotherhood lodges
in the same manner as other Sufi groups, but instead have ‘houses’ or
diyar (plural of dar) where a spirit medium may be consulted8. Spirit
14
mediums (called a muqqadimah or, less often a shawafah) are almost

always women9 who have married one of the powerful male spirits and,
then, the women are able to help identify the spirit that possesses the
afflicted person. In order to keep her power, the medium needs to
periodically re-marry her spirit spouse, which is usually conducted in a
Dar Sayidina Bilal. Such important rituals usually happen around the
15th of the Islamic month of Sha‘aban when there is an annual major
sacrifice (Pâques 172). Most of the diyar consist of several rooms; a
kitchen (which is used in part of the lilah to prepare food), a consulting
area where the medium or mediums are available for consultation, a
larger room where it is possible to hold the lilah if the person does not
want or cannot host it in their own house (usually because it is not
large enough), and an area for the animal sacrifice.
PHOTO 5: Stage performance of Holey-hoore songs such as those in photo 4 in

Niamey, Niger. The calabash player has sticks imitating the human hand to hit
and scratch the calabash rather than metal rings on his fingers while the other
musician plays the single string fiddle or molo.
15
PHOTO 6: ENTRANCE TO DAR SAYIDINA BILAL IN

ESSAOUIRA.
16
As noted above, most of the Gnaoua diyar are named for one of the
early converts to Islam, Bilal, who was from Ethiopia and who was a
black slave until the Prophet’s close friend, Abu Bakr, bought him
from the Qurayshi leader Umayyah10. Thus, most Gnaoua places are
called Dar Sayidina Bilal or the House of Our Lord Bilal. Bilal plays a
major role for many African Muslims being not only one of the close
companions of the Prophet, but also the first mu’dhdhin or person who
calls the community to prayer11. For example, in the Muslim Empire
of Mali (c. 1230 – 1375) Bilal served to connect them to the original
community of Islam.12 Bilal’s connection to the Prophet of Islam
connected to the ruling Keita family, as their progenitor, to the first
community of Islam and gave them legitimacy and power against
traditional rulers and their protecting spirits.13 For many African
Muslims, Bilal is an important person and symbol of African-ness in
Islam; and, as one of the earliest converts, places Africans at the heart
of the religion; equal to the claims of the Arabs. Thus; the Gnaoua also
connected themselves to this early convert to Islam.
The afflicted person seeks out the muqaddimah at the Gnaoua house
and frequently is asked about recent dreams14 and/or she throws her
shells (composed mainly of cowrie shells) into a basket where she reads
how they fall. This may be followed by questions to probe for the cause
of the problems, which may be a jinn being directed against the person
by another or the attraction of a jinn to the person due to the jealousy
of others. The muqaddimah needs to know exactly who the possessing
or plaguing jinn is to ‘prescribe’ the correct music and charms to help
ease the person’s discomfort. A person can be possessed by numerous
spirits, each with their own needs (Kapchan 49).
Once the medium has identified the possessing spirit she contacts a
Ma‘allim or master musician who will then arrange to come to the
afflicted person’s house or arrange for a meeting at the Gnaoua house
to play songs that will cause the spirit to become calm and not interfere
with the person’s daily activities. In addition to the correct songs aimed
at the specific spirit, the instruments must have the spirit appropriate
charms suspended from them to help protect the musicians from the
spirit. The spirits demand incense and perfumes as well as silk or other
17
costly textiles of specific colors; each appropriate to specific jinn. Some

of the jinn require different colors of cloth to be worn as a patchwork
or in colored rows such as Buderbala (Becker 118). It is believed by
the Gnaoua that there are seven colors associated with heaven and with
families of jinn (Pâques 287; Becker 118).
Photo 7: Here two gnaoui, one from Morocco and one from Algeria, perform on
stage in Niamey, Niger. Neither had played with the other before and had literally
just met, but the songs are so common between the different countries, they had no
problem finding common ground. The Moroccan plays the three stringed hajhuj or
large guinbri, and has decorated his instrument with charms hanging from the
neck even though no spirits were being called while the Algerian plays the
qaqraqab or metal castanets.
The Ma‘allim frequently is also the one who makes the instruments
used such as the hajhuj and the qaraqab as well as the hats, tunics, and
charms used and worn by his group. The Ma‘aliim is in charge of the
group of musicians and leads them all by playing the hajhuj. The
instrument is deep sounding and there are no frets on the neck making
it an instrument of a real master player. In addition to playing the deep,
18
penetrating sounds of the melodic line, the player also strikes the tight
skin sound board with his hands adding to the beat of the music. In
that the hajhuj provides the connection to the spirits, it has to be
protected as does its player with charms of different colors and even
fragrances that are specific to each spirit. During the part called the
Awlad Bambara, not only does the Ma‘allim play the hajhuj for the main
musical line, but also the others play the qaraqab castanets and
oftentimes engage in spectacular displays of leaping while playing. In
addition, the main beat for the Awlad Bambara songs is provided by a
large double headed drum, similar to a base drum, called a Ganga or
Tabl.
Cynthia Becker notes the close connection between the instruments

used by the Gnaoua and those of the Sahel. A number of Sahelian
peoples have similar sets of instruments; the guinbri is similar to the
tahardin and hoddu of the Tuareq and Fulani and the qaraqab is similar
to the Hausa sambani (Becker 111). She notes the sambani is played by
Hausa blacksmiths at funerals; a possible association with pre-Islamic
spirit belief because the blacksmiths’ role in West African society was
once very high status but with the arrival of Islam and the defeat of the
blacksmith King by Sundiata Keita, their social position fell.15
Performances of the Awlad Bambara type dance have become very
popular with tourists and often, this is what non-Gnaoua know.
There is a liberal use of cowrie shells on the clothes, hats, charms, etc
used by the Ma‘allim, the Muqaddimah, and the others who attend the
ceremony. Cynthia Becker has traced the use of cowrie shells as well
as the musical instruments to the Sahel. She has connected many of
the Gnaoua practices to those in Mali (Becker 111). She notes that
many of the distinctive items worn by Gnaoua are also found among
Mali’s Hunters Society, one of the pre-Islamic organizations that
survived the Islamization of Mali and still is important today. Paul
Stoller and Cheryl Olkes, who work on magic and healing among the
Songhai and Zerma in Niger, posit similar connections, although they
do not make connections directly with North African practices.
Instead their study on magic among the Songhai notes the
19
Africanization of Islam. The Songhai word for a sorcerer is soroko and

among the Black families of junun are the Awlad Saraku (al-‘Asiri 118).
PHOTO 8: Items used by the Gnaoua. The tunics are of different colors (specific
colors for specific jinn) and are decorated with cowrie shells and colored silk floss
embroidery. The various sashes have cowrie shells, plastic and glass beads in white,
green, blue, and red. The one with the Arabic word Allah in red beads was made
by Ma‘allim Najib al-Sudani of Essaouira for the author. The hats are also
covered with cowrie shells and, according to Cynthia Becker, resemble the
Konkoron hats worn by members of the Bamana Hunter Society of Mali.
The main practice of the Gnaoua is for the person who is possessed
to have a lilah or darbdabah that usually lasts from sundown to sunup;
thus, it is called a lilah from the Arabic word for night. During the lilah,
the house doors are left unlocked and open in case anyone walking by
who hears the music is able to enter. This is because it is believed that
anyone who is possessed by a spirit and hears the music must be
allowed to enter and join the dance, otherwise they may suffer serious
harm if the spirit is denied the chance to dance. Most of the Lilah is
slow with rather melancholy music played on the hajhuj with a call and
20
response format; but the ceremony begins with the type of enthusiastic
dance most associate with the Gnaoua. This is called Awlad Bambara or
‘the children or people of Bamana’. The use of Sahelian language
mixed with Moroccan Arabic and/or Tamazight (Berber) is called
Sudani by the Gnaoua and the real Gnaoua Ma‘allimin say this the way
to know a fake Gnaoui today.
PHOTO 8: This tunic was purchased at the shrine/tomb of Sidi ‘Ali al-
Hamdush north of Meknes. The Hamadshah also deal with spirit possession and
there are always Gnaoua at the site who offer visitors blessings on their way down
the hill to the shrine. A number of shops have Gnaoua items for sale for visitors to
take back home. Pâques notes the close connection between the Gnaoua, the
Hamadshah and the ‘Issawah and the pilgrimages made to the shrines of the other
(181– 190). The hat was purchased from a Gnaoui in Rabat and the sash with
the word Allah etched out in red beads was made by Ma‘allim Najib al-Sudani
of Essaouira.
21
PHOTO 9: Straw trays called Tbiq covered with silky synthetic cloth and
decorated with cowrie shells are used to bring offerings to the Muqaddimah by
the suppliant. The offerings can include money, candles, and sugar. In addition, a
sacrifice can be demanded, which is usually a chicken.
They say that only those people who are raised in the community know
the real words and where and how to use them, even if the meanings
are no longer known. 16 As an example, Cynthia Becker includes the
words to one such song from the Awlad Bambara type. The call from
the Ma ‘allim says: Hayi banger musayir .The response from the group
says: Hayi bangar bangar, Allahu Akbar, bangar bangar (Becker 112). She
notes the word bangar is called Sudani by the Gnaoua and the term
wanger in Songhai-Zerma means a ‘warrior’. She goes on to say that
among the Mande-speaking peoples of Mali, the warrior and the hunter
are seen as those with supernatural abilities able to deal with the spirit
world in order to be successful hunters (112). She notes other Sudani
words used in Gnaoua songs such as fofo denba – fofo meaning ‘fire’ in
Moroccan dialect is used by Moroccan children and dimba having the
same meaning of ‘fire’ in Mande (Becker 119).
22
During the Awlad Bambara dances, the Ma‘allim signals to each of the
qaraqab players to move out to the front of the group and engage in
displays of acrobatics with impressive leaps and weaving movements.
On occasion, he indicates actions the dancer with a stick in his hand is
to do that represent shooting a gun (Becker 112). This seems to be in
imitation of the exact same actions done by members of the Hunter’s
Society where they actually shoot off black powder rifles.
As noted above, colors are important and represent specific spirits or

groups of spirits and a lilah may progress from one color and associated
spirit family to another. The lilah usually begins with a meal offered
and eaten either at the Dar (thus the need for a kitchen as well as a
place to sacrifice and butcher an animal such as a sheep) or at the home
of the person afflicted. The meal includes the meat of a sacrificial
animal and the person afflicted offers the meal to the Ma‘allim, his
group, and invited guests. Around 10:00 pm the Ma‘allim signals to his
group that the meal is over, it is time to contact the spirits (al-‘Asiri
50).
There are three main components to the Gnaoua lilah. The first is
called the muqadimah or literally the introduction (al’Asiri 50). The
opening announces to the junun that the lilah will begin, announces the
person who is to be cured, and begins to call to the spirits to come.
The next component is called the dhabihah or the sacrifice. The sacrifice
depends on the spirit possessing the afflicted person and can be as
large and expensive as a camel, a calf or a sheep (al-‘Asiri 60-68). A
small amount of the blood of the sacrificial animal is drunk as barakah
or blessings of the spirit (barakat al-jawad) or the attracted (al-jadhab),
who has been attracted to the ceremony. While the sacrifice stage is
happening, the Ma‘allim and his group continue to play music and to
dance the Kiw and the Awlad Bambara (al-‘Asiri 62). Once the blood has
been drunk, the next part of the dhabihah is to put the knife (called
simply the iron or al-hadid) used to sacrifice the animal into fire. The
afflicted person dances and reaches a state called Hal which in this
instance means ‘trance’.17 The afflicted are joined by others who have
the same spirit or from the same family of spirits possessing them in
the dance. This brings about the release of the person by the possessing
23
spirit and the curing can begin. The person can feel a lessening in the
possession but never a total release. The Gnaoua spirits can never be
fully exorcised. The state of hal is also called the tila‘ah or the
‘ascension’.
The third component is called the riba‘ah or ‘the four’, which takes its
name for the four most important people in the lilah; the Ma‘allim, the
qaraqab players, the Muqaddimah, and the afflicted person all of whom
are required for the lilah to work to bring the possessing spirit under
control. As noted above, the spirit cannot be exorcised but can be
brought under control by periodic attendance at a lilah and by
providing the spirit with things that it demands.
There are also three parts to a lilah; the first is called the ‘Adah or the
return; the second is called the Kuyu also called the Awlad Bambara or
‘Children of Bamana’; and the third part is called the Nakshah or call
and response named for the songs that are a call and response type.
There is a break between the ‘Adah and the Kuyu to allow everyone to
catch their breath for the strenuous performance in the Awlad Bambara
dances. There is also a noticeable change between the Kuyu and the
Nakshah marked by the slower rhythm to the music. The other
differences are between when the afflicted person or the Muqaddamah
dance alone or in groups of people. The second stage is where more
of the dancing is done by an individual but the other two stages it is
more group dancing.
Colors are important to Gnaoua because major spirits or families of

spirits react to (or demand) specific colors. Specific colors are also part
of the possession practices of the Hamadshah Sufi order.18 White is
the color of right and is the color of historical figures and known Sufi
scholars such as ‘Abd al-Qadir al-Jilani. White connotes blessing and
purity of Islam. The color black is associated with spirits of Sahelian
origins. The sea spirit, Sidi Musa, is attracted to the color blue and his
adherents also dance with a bowl of water on their heads. Dark blue is
associated with the sky spirits and those possessed by them spin in
imitation of windstorms. Next is red, the color of aggressive,
bloodthirsty spirits and their adherents dance with knives. They also
24
sacrifice animals while possessed. Then it is the turn of the green spirits
who are associated with the shurufa’ or the descendants of the Prophet
Muhammad as well another family of Sahelian spirits called the ‘sons
of the forest’. The forest spirits induce those possessed by them to act
like they are living in the forest behaving like wild animals. One of the
green forest spirit dances is the song Juju Nama, which Gnaoua say
means ‘eat meat’ in Sudani. Becker notes that the Hausa word for meat
is naama and again shows the link Gnaoua have with sub-Saharan
cultures. She also notes that those possessed by the forest spirits will
eat raw meat during this song. The final family of spirits is female. They
like multi-colored cloth and sweet smelling incense. Some, such as Lala
Mira, love the color yellow and women’s make up (Becker 118-119).
Al-‘Asiri gives a chart at the end of his text as well as notes some of
the more important spirits and their associated colors. He does not
agree with Becker on a few of the associations and places the forest
spirits with those attracted to Black (109). He does agree with her that
feminine spirits are attracted to yellow such as Lala Mira and he notes
the others are called the Banat or ‘girls’. He give the following color
associations; white, Lala ‘A’ishah, black, Lala Malikah, Yarba Yarba,
Lala Zahurah Mukhrish; red, Lala Ruqiyah, Lala Bathul, Lala Miriyam
al-Shalha19, Lala Fatumah ‘Abdallah. (110, 118; see also Kapchan 76-
77; Pâques 283-298 ).
Currently, there are around five major Ma‘allimin in Essouira; mostly

from the al-Sudani and al-Gini families. One of them, ‘Abd al-Salam
‘Ali Gan, has brought the Gnaoua sound to the Moroccan
folk/rock/popular groups called Nass al-Ghiwan.20
CONTEMPORARY GOALS
The Gnaoua are not organized along the lines of most Sufi groups and
instead are under a number of separate Ma‘allimin each with their own
groups centered on different diyar throughout Morocco. Gnaoua
tradition is that groups of musicians move about the country and
perform short street entertainments for the public. In the past, this
included one of them who would act as a clown for laughs and for
money. They stop such activities around the second half of the Islamic
25
month of Sha‘aban and return to their homes in Essaouira or

Tamesloht for the fasting month of Ramadan. During Ramadan, they
remain inactive, but the workshops of Ma‘allimin making musical
instruments, hats, and sashes, etc. remain open and active. However,
no activities related to spirits happen during that time. Following the
end of Ramadan, spirit contact begins again. Becker noted that in the
past, Gnaoua groups used to travel a great deal throughout Morocco,
but few do this now (Becker 116).
Since the 1970s Gnaoua music has had an appeal for the Western
audience. Jimi Hendrix moved to the village of Diabat, close to
Essaouira, and composed two of his songs there; ‘Marrakech Express’
and ‘Castles in the Sand’. The second one, ‘Castles in the Sand’ is
supposed to have Gnaoua influences. The discovery of the Gnaoua by
Western musicians initially included one of the guitarists from the
British rock band the Rolling Stones, Brian Jones. Jones had learned
of the Gnaoua after first being introduced to music from the northern
village of Jujuka.21 Western musicians living in Tangiers began the
interest in the Gnaoua and for many Jazz musicians, the goal became
to be able to play with the Gnaoua. The Gnaoua beats are very
complex, only the very best of Western musicians can keep up with
them (Ross et al 39; see also Kapchan 176-209).
Interest in Gnaoua music helped spark the Gnaoua Festival, now

called the World Beat Music Festival held in Essaouira every June.
When and why the first of these festivals was held seems to be
controversial with the Gnaoua; Ma‘allim Najib al-Sudani stating it was
held in 1982 with the assistance of the well known Moroccan actor and
playwright, Tayeb Saddiki, also a native of Essaouria (Ross et al 39).
The first full fledged festival was held in 1998 and was held to
commemorate the year after the death of the Muqaddim of Dar Sayidina
Bilal, Hajjub al-Sudani, father of Ma‘allim Najib al-Sudani (Ross et al
40). The al-Ginni and al-Sudani families were heavily involved in the
activity and it can be said it was the first and last of the ‘real’ Gnaoua
festivals, where the music played was the real thing and not for stage
performance. In 1999 the festival also included a major conference on
trance music called ‘L’Univers des Gnaouas’ organized by Abdelhafid
26
Chlyeh. It included such well known and respected names in the study
of Gnaoua and other trance groups (the Hamadshah and ‘Issawah) as
Viviana Pâques and George Lapassade. The conference proceedings
were published by Chlyeh which also included a CD of Gnaoua music.
Many of the Ma‘allimin did not like the conference or, it seems, at least
some of the conference organizers, and felt the conference was like
‘spying on your neighbors’. Perhaps they meant that some of the data
that had been collected was not for a general audience, but for only
those ‘better informed’ (Ross et al 41; Chlyeh 9-10).
PHOTO 10: A group of Gnaoua on the Jama’ al-Fina’ in Marrakech where they
perform for tourists. Many such groups perform in public places around the country
and are part of Moroccan ‘folklore’ presented to the visitors.
In the following years the festival has capitalized on the growing

popularity of the Gnaoua, especially among foreign tourists, but the
local Ma‘allimin became less and less involved. Greater emphasis was
placed on international stars who were brought from Sub-Saharan
27
Africa or Europe to perform.22 There were enough complaints by both

the Ma‘allimin and their supporters that the organizers began to include
them again in the planning stages and to have more of the festival
events around the Gnaoua. Although the festival includes more
aspects of the Gnaoua and now does include a mock lilah, it is still
greatly a World Beat Music Festival including mainly Sub-Saharan and
Saharan music; more appealing to concert audiences.
FUTURE VISION
The Gnaoua have become the focus of tourist attraction as well as

western musicians who come to the Gnaoua centers, mostly Essouira,
to play with them. Tourism often plays a major role in the preservation
of folk customs that otherwise would die out, and for Gnaoua music,
foreign interest in them keeps the number of cassettes and CDs being
produced high. In addition, Western musicians seek out the more
known of Ma‘allimin asking to record with them. Some of the better
known Ma‘allimin have traveled to Europe and North America for
concert tours and to record with Western Jazz musicians. The musical
aspect of Gnaoua is in no danger and will continue to produce music
and pass skills on to the next generation for years to come.
Several art galleries have introduced a new primitive art form called
Gnaoua. Certain local artists have been encouraged to produce mostly
paintings to date that explore the world of the Junun, possession, and
trance dreams. Among the most successful is the Essaouira artist
Mohamed Tabl who was instrumental in developing the style called
‘tribal’ or ‘Gnaoua’ with the assistance of the Danish art dealer Frederic
Damgaard (Ross et al 45-46; Becker 123-125). The style has become
very popular and well promoted by the Damgaard gallery in Essaouira
and elsewhere with artists, such as Mohamed Tabl being able to sell
individual paintings for several thousand Euros each. There is also an
expensive coffee table book on Tabl’s art to help promote not only
him, but others who do the same sort of art published in 1995 by
28
Galerie d’art Frédéric Damgaard with text by Geroges Lapassade

entitled, Mohamad Tabal: le peintre gnaoui d’Essaouira.
PHOTO 11: GNAOUA PARTICIPATING IN THE PROCESSION

OF CANDLES DURING THE PROPHET’S BIRTHDAY IN
SALÉ, MOROCCO.
More importantly is whether or not the Gnaoua practices will

continue; the practices that deal with spirit possession. This also seems
secure for the foreseeable future. Belief in spirit possession is not
unique to Morocco or North Africa. The Diyar do not lie open and
deserted but are busy with activity. In fact, since the festivals began in
earnest in the late 1990s, more and more Moroccans have developed a
greater interest in trance healing. In the period prior to the festivals,
few Moroccans would admit to being connected to the Gnaoua.
Gnaoua was synonymous with black and slave. Even for those from
the cities such as Essouira, it was not ‘proper’ to have an open
29
connection with the Gnaoua. After the festivals began attitudes

changed and were much more open and positive about the Gnaoua.
The future of the Gnaoua is secure as long as Moroccans turn to such

alternative healing practices for mental issues. Healing is the main
purpose of the order and unless Moroccans turn away from such
practices because they are not condoned by the orthodox authorities,
it will continue. It is doubtful the authorities will turn against the
Gnaoua as long as the ‘exotic, African’ nature of their music and
culture brings such interest from Western scholars, musicians, and
tourists. The Gnaoua Festival attracts thousands of visitors and the
hotels in and around Essaouira are booked full months in advance. As
long as the Gnaoua can pull in important tourist dollars and Euros,the
Moroccan authorities will not try to stop them.
30
PHOTO 12: Gnaoua performance at this four-star hotel in Essaouria is now a

common event. The Gnaoua groups usually preform the Awlad Bambara type
of dance using the large ganga or tabl drum and the metal qaraqab.
31
PHOTO 13: The qaraqab players make spectacular leaps and spins that thrill
the tourist audience. Such tourist performances provide needed income for the
Gnaoua and, due to their popularity with tourists, will continue to do so for the
foreseeable future.
32
REVIEW QUESTIONS ON
THE GNAOUA
1. The Gnaoua hold a fascination for Westerners that many

Moroccans may find hard to understand. What is this fascination
with them?
2. How do the Gnaoua use trance?
3. Where did the Gnaoua originate?
4. What makes the Gnaoua unique among Sufi Brortherhoods?
5. What practices are thought to be of Sub-Saharan origin?
6. The Gnaoua in Morocco are related to similar trance groups in

Algeria and Tunisia. What are the connections with these other
groups?
7. What is the importance of color to the Gnaoua?
8. Gnaoua music was ‘discovered’ bv Western musicians in the 1970s

and today the Gnaoua are best known in the West for their music.
What role does the music play for the Gnaoua?
33
SUGGESTED FURTHER READING
Al-‘Asiri, ‘Abd al-Karim. ‘Alim al-Taqus wa-al-Alwan Dakhil al-Lilah al-

Ganawiyyah. Al-Sawirah: Manshurat al-Safriuwi, 1999.
Becker, Cynthia. ‘Patchwork, Dreadlocks, and Cowries: Tracing the

Trans-Saharan Journey of Moroccan Gnawa’ in Saharan Crossroads:
Exploring Historical, Cultural,and Artisitc Linkages between North and West
Africa edited by Tara Deubel, Scott Youngstedt, and Hélène Tissiéres.
Newcastle upon Tyne: Cambridge Scholars Publishing, 2014.
Ben al-‘Asiri, ‘Abd al-Karim; ‘Alam al-Taqus wa-al-Alwan Dakhil al-Lilah

al-Ganawiyyah. Al-Aswirah: Manshurat al-Safriwi, 1999.
Cherry, Eric. Mande Music. Chicago : University of Chicago Press, 2000.
Chlyeh, Abdelhafid, editor. Les Gnaoua du Maroc: Itinéraires intiatiques

transe st possession. Casablanca : Editions Le Fennec, 1998.
Chlyeh, Abdelhafid, editor. L’Univers des Gnaoua. Casablanca : Editions

Le Fennec, 1999.
Chlyeh, Abdelhafid, editor. La Transe. Casablanca: Marsam, 2000.
Kapchan, Deborah Traveling Spirit Masters: Moroccan Gnawa Trance and

Music in the Global Market Place. Middletown, CT: Wesleyan University
Press, 2007.
Lapassade, Georges. Derdeba: La nuit des Gnaoua. Marrakech : Walili ;

Traces du présent, 1998.
Montana, Ismael. ‘The Development of Bori Diyar (Compounds) in

the City of Tunis, 1738-1880s’ in Saharan Crossroads: Exploring Historical,
Cultural,and Artisitc Linkages between North and West Africa. edited by Tara
Deubel, Scott Youngstedt, and Hélène Tissiéres. Newcastle upon
Tyne: Cambridge Scholars Publishing, 2014.
34
Niane, D.T. Sundiata: An Epic of Old Mali. Translated from French by

G.D. Pickett. Harlow, Essex: Pearson – Longman, 1994.
Pâques, Viviana. La Religion des esclaves: researches sur la confrérie Marocaine

des Gnawa. Bergamo: Moretti & Vitali editori, 1991.
Ross, Eric, et al. Assessing Tourism in Essaouira. Ifrane: Al Akhawayn

University in Ifrane Press, 2002
Stoller, Paul and Olkes, Cheryl. In Sorcery’s Shadow. Chicago: Univeristy

of Chicago Press, 1987.
35
ONLINE RESOURCES
www.youtube.com/watch?v=UpxYxRpZUNU – This is a
YouTube video of the Gnaoua master Mahmud al-Giniya in
Marrakech.
www.youtube.com/watch?v=wK-UasuUtdo – This is a YouTube

video of Tunisian Bori also called Stambali. It is easy to see and hear
the similarities with Moroccan Gnaoua.
www.dailymotion.com/video/x3w6fo_gnaoua-maroc-all-
stars_music -This is a YouTube video featuring the most famous of
Moroccan Ma‘alimin.
www.dailymotion.com/video/x43x1f_gnaoua-maroc-2-
mahmoud-guinea_music – This YouTube video features Ma’alim
Mahmud al-Gini
www.youtube.com/watch?v=ittKSduNgo8 – This is a YouTube

video of the song Bori Ya Bori by Ma’alim ‘Abd al-Qadir Mershan.
Note the dancer has a stick similar to a rifle (musket) in the songs by
the Bambara Hunters’ Society
www.youtube.com/watch?v=L0_b9-u2D5A – This is a YouTube

video of the Malian singer Oumu Sangare with members of the
Bambara Hunters’ Society. Note the dress of the hunters bears
resemblance to that worn by the Gnaoua in Morocco including fake
dreadlocks, cowrie shells, colored cloth on their musical instruments
called a donso, and charms wrapped in leather.
36
CHAPTER TWO
BUDDHISM: SHAMBHALA
Since the mid-20th century, one of the most fast-growing and

widespread spiritual movements has been that of Buddhism. While
relatively unknown a mere century earlier, by the twenty-first century
it has established itself as one of the larger faith communities in Europe
and North America. With its emphasis on meditation and
enlightenment, Buddhism appeals to many spiritually-minded people
who are not necessarily drawn to religion or religious practices. In fact,
while Buddhism is often considered a religion, by its own definition
and leaders it is perhaps considered a spiritual philosophy or even a
spiritual science. Now in 2014, one of the largest and most
internationally influential Buddhist movements is that of Shambhala
Buddhism. Today Shambhala is present in most countries in America,
Europe, and Asia, and is taking root in Africa as well. Yet Shambhala
is not simply a spiritual or religious institution, in that its primary
mission is to create and sustain enlightened society, rather than a
particular faith system.
To generate this enlightened society, its founder (Chögyam
Trungpa Rinpoche) created Shambhala to be a vehicle through which
this ideal could be realized. Trungpa Rinpoche drew on the Tibetan
Buddhist legend of the mythical kingdom of Shambhala, an ideal city
state which tradition holds was ruled by an enlightened monarch.
37
Shambhala represents the pinnacle of human civilization, where every

citizen works for the common good and where every man and woman
lives in perfect harmony. This, Trungpa Rinpoche taught, was not just
a myth or metaphor, but a reality that people today could choose to
foster in their homes and communities with tangible results. Thus the
contemporary Shambhala global community was founded to help
spread the vision and the means by which enlightened society may be
realized.
THE BIRTH OF BUDDHISM
In the 6th century BCE, a baby boy was born to King Suddhodana and
Queen Maya of the Sakya clan of North India. At this point in time,
most of India was practicing the various religions that are collectively
called ‘Hinduism’ (though that term is complicated) in Western
scholarship. According to tradition, the Queen received a vision of a
celestial elephant placing a lotus flower in her womb, indicating that
the child would be special. He was named ‘Gautama’ by his parents,
and as the heir to the throne, raised in luxury. In fact, tradition holds
that his father was so concerned about the happiness of the young
prince that he decided to shelter the boy with the palace and keep him
apart from anything that could cause fear or anxiety. Thus Gautama
was not exposed to sickness, death, old age, sorrow – rather, he was
given access to every kind of pleasure and entertainment that a young
Indian prince could have asked for. With no brothers, in fact, he was
without competition for the throne. At the age of 16 he was married
to a beautiful princess, and in due course became the father of a son
himself.
Yet despite this utopian upbringing, Prince Gautama became
aware that there was a world beyond the palace, and so at the age of
29 he escaped the palace to explore the world outside. Buddhist
tradition holds that he encountered four human conditions that
marked him profoundly: (1) sickness, (2) death (3) poverty, and (4) old
age.
Astonished by this new awareness of human suffering, he
renounced all claims to his family and to the throne, and set out on a
six-year journey to discover if there was such a thing as freedom from
38
BUDDHISM: SHAMBHALA
suffering. As India was rich in spiritual disciplines at that time, it is no

surprise that the prince took instruction from several masters in such
arts as meditation and austerities that were said to lead to
enlightenment or liberation. Yet where other spiritual seekers at his
time found satisfaction in such theistic practices as bhakti yoga (see
Chapter Eight) or in the Tantric traditions (see Chapter Six), Gautama
was unconvinced that such practices had the answer to permanent
cessation of suffering, as even the gods (Skt devas) were subject to the
law of karma, and did not enjoy immunity from suffering and
impermanence. Likewise, Gautama rejected the extremes of austerity
and indulgence, which (tradition holds) characterized the spiritual
practices of his region.
So after six years of intense study and spiritual practice, Prince
Gautama sat beneath a Bodhi tree at Bodh Gaya (The Place of
Enlightenment) and vowed to maintain his meditation until he reached
ultimate enlightenment. Buddhism maintains that there, he attainted
enlightenment (Skt Budhi) and was thereafter known as the Buddha.
He travelled then for years in teaching and sharing his wisdom, best
known through the Eight-Fold Path. The Buddha established
monasteries and formed the monastic order, the descendants of which
exist even today throughout much of Asia, as well as Europe and
North America. Following his death, his followers collected his
teachings into a loose series of texts, of which various collections are
extant today.
TIBETAN BUDDHISM
As Buddhism spread, it developed various sects with distinct practices

and canons of text. Historically, while Buddhism originated in India,
it faced serious oppression from the entrenched spiritual traditions,
and so Buddhism today is found more in such Asian countries as
Bhutan, China, Japan, Mongolia, Nepal, and Tibet.1 As it spread, of
course Buddhism encountered other dharmic and local spiritual
traditions (or folkloric practices) with which it had to engage, and this
could be through borrowing or suppression of practices.
There are three main schools of Buddhism, known as vehicles (Skt.
Yanas). These are the Hinayana (the smaller vehicle), Mahayana (the
39
greater vehicle), and Vajrayana (the indestructible vehicle). The use of

the term vehicle, indicates that Buddhist teachings and practices
constitute a journey or path to an awakened state of mind. For
different people and in different cultures, different vehicles will be
most helpful on the path.
When Buddhism entered Tibet, it adapted some of the mystic and
shamanic practices that were indigenous to the region. Tibetan
Buddhism falls into the Mahayana and Vajrayana sects, which indicates
that it is tantric in terms of the techniques used by Tibetan Buddhists.
Tibetan Buddhism is grouped into four major lineages, namely the
Karma Kagyu, Nyingma, Sakya, and Gelug. As a system that follows
Mahayana, the practitioners of Tibetan Buddhism seek to attain the
status of a Bodhisattva (Skt. Future Buddha), a spiritual being which is
able to lead others to the same complete enlightenment experienced
by Sakyamuni Buddha himself. Some Tibetan Buddhists also accept
the existence of an original Supreme Buddha (Skt. Adi Buddha), a divine
being from which all existence emanates, which differentiates them
from several other Buddhist sects.
CHÖGYAM TRUNGPA RINPOCHE
In the early 20th century as China began its assimilation of Tibet, a

number of prominent lamas (clerics) went into exile in Europe. One
of the most prominent Buddhist monks to do so was Chögyam
Trungpa Rinpoche, a young Kagyu lama and head of the Surmang
monasteries. Born on 28 February 1939, he was recognized as the 11th
Trungpa tulku, meaning that he was understood by the Buddhist
community as the reincarnation of a great 15th century lama. Trungpa
was a lineage holder of the Sakya, Nyingma, and Kagyu lineages of
Tibetan Buddhism, meaning that he was the recipient of very advanced
initiations bestowing authority. He was widely respected for his great
learning and spiritual prowess.
With the Chinese invasion of Tibet, in 1959 he went into exile in
India, and then to England in 1963. This proved to be one of the most
significant events for Buddhism, as Trungpa Rinpoche was among the
first senior lamas to bring Buddhism into the Western hemisphere. At
Oxford he mastered the English language (which he subsequently
40
BUDDHISM: SHAMBHALA
taught), and this proved essential for his communicating the dharma
to European and North American audiences later on. Realizing that
Tibetan culture and Asian customs could potentially be a barrier to
transmitting the essence of the Buddha’s teachings, Trungpa broke
with the conventional image of a lama and began to dress and act more
in keeping with contemporary Western custom, sometimes in ways
that were considered shocking for a spiritual leader. This drew some
criticism of other Buddhist authorities, but was justified by Trungpa as
part of the crazy wisdom (Tib. yeshe chölwa) method of Buddhist
instruction, which uses unconventional means to shock the students’
mind into an awakened state.
In 1970 Trungpa moved to the United States, where he began
teaching Vajrayana to his students there, and began to open meditation
centers across the US and Canada. In 1973, he founded Vajradhatu as
the organization through which his work would be centralized and
focused, which was renamed Shambhala. Trungpa Rinpoche was a
prolific writer, and produced 35 books over the course of his life.
Extremely driven to teach and spread the dharma, under his tenure
Vajradhatu grew from his small group of students and well-wishers to
an international organization that included the prominent Shambhala
Publications, as well as Naropa University. In 1979, he appointed his
eldest son (Osel Rangdrol Mukpo, later as Sakyong Jamgon Mipham
Rinpoche) to be his spiritual successor. In 1986 Trungpa moved the
headquarters of Vajradhatu to Halifax, Canada, where he lived until his
death in 1987. He was succeeded by one of his foremost students,
Ösel Tendzin, who headed Vajradhatu as regent while his son (holding
the honorific title Sawang) completed his studies overseas. When
Tendzin died in 1990, the leadership passed to the Sawang. In 1995,
the Sawang was recognized as the tulku (Tibetan ‘reincarnation’) of the
sage Mipham the Great, and was given the title of Sakyong (Tibetan
‘Earth Protector’).
Five years later in 2000, the Sakyong renamed Vajradhatu to
Shambhala, and declared its teachings to be Shambhala Buddhism.
Shambhala has grown since its re-launching in 2000, and has thrived
under the visionary leadership of the Sakyong and his senior
colleagues.
41
TRUNGPA RINPOCHE 2
42
BUDDHISM: SHAMBHALA
STRUCTURE AND DEMOGRAPHICS
Shambhala is one of the largest Buddhist organizations in the Western

hemisphere, with over 200 centers and members in over 50 countries
across North and South America, Africa, Europe, Asia, and
Australasia.3 In fact, via its website, Shambhala provides a global map
of the organization, allowing prospective guests or members to locate
the closest Shambhala center to them. There are approximately 10,000
members directly registered through the various Shambhala centers,
with more who attend the training seminars and workshops offered by
Shambhala instructors. Significantly, only 50% of Shambhala’s
members are actually Buddhist, with the other 50% being of other
faiths or even secular. Shambhala is a very diverse organization, with
many social, educational, and charitable initiatives such as the Nalanda
Translation Committee in Halifax, Shambhala Online, as well as
Shambhala Publications.4 Education is of primary importance to
Shambhala. This includes not only the kindergarten through high
school system, but also an outreach programs to assist corporate and
government organizations which require training in conflict mediation
and related disciplines. Shambhala is also the founding organization
behind Naropa University, which is the first Buddhist-inspired
university in North America. A survey of the Shambhala website
demonstrates that the organization has a group of principle acharyas
(senior instructors), of which 17 are female and 25 are male, which
indicates that authority within the tradition is relatively balanced
between the genders, at least at the level of instruction. The greater
community itself is generally equally divided between the two genders,
and has members at all levels, including the children who are born and
raised within the Shambhala organization.
Shambhala is organized according to the principles of the Buddhist
mandala, meaning an artistic depiction of a deity or Buddha in
concentric rings of circles, representing the cosmos as a divine
kingdom. Likewise, Shambhala is named for the mythic kingdom of
Shambhala, and so it is organized according to the principles of a royal
court – ‘royal’ having its original meaning of noble principle or highest
value.
43
SHAMBHALA MANDALA 5
Shambhala is organized along the lines of the Tibetan mandala, a

diagram of concentric circles that represents the cosmos, with a central
figure combining both spiritual and secular authority, similar to the
archetype of a ‘sage king’. Likewise, the rich heritage and traditions of
the Tibetan royal court form a part of that mandala, so the official
structure of Shambhala follows those traditions and in fact maintains
the original Tibetan vocabulary. The three concentric circles that make
up the Shambhala mandala then are the Sakyong (as the mandala
center), the Kalapa Court (as the inner circle), and the Shambhala
community (as the outer circle).
44
BUDDHISM: SHAMBHALA
THE SAKYONG
The title of Sakyong (‘earth protector’) is held by Jamgon Mipham

Rinpoche. He is the spiritual head of Shambhala, and the highest
authority within the organization. Further, the Sakyong is the most
senior teacher within the organization, and has received the highest
tantric empowerments of the Karma Kagyu and Nyingma traditions of
which he is a lineage holder. Within the Tibetan Buddhist tradition,
and especially the Vajrayana system, he is understood to be a very
spiritually powerful figure. Yet unlike some of the chief lamas of the
other Tibetan Buddhist lineages, Sakyong Mipham has not taken vows
of celibacy or renunciation, nor is he based in a monastic community.
Rather, he resides in Halifax together with his wife Khandro Tseyang
Ripa Mukpo, the Sayong Wangmo (Tibetan ‘Earth Protector Lady’), and
is the father of two daughters.6 The marital status of the Sakyong is
likely part of the vision of his father (Trungpa Rinpoche), who decided
that Buddhism would better thrive if its practitioners did not hold to
the Tibetan norms for spiritual leaders. On a practical level, as the
overwhelming majority of the Shambhala community are lay members
(and not monastics), there are obvious advantages in having a spiritual
leader with whom the average householder can identity. The current
Sakyong is a dynamic figure, having authored multiple books on
meditation and Buddhist practices. Further, he is a marathon runner,
and appears to be in his 30s rather than his actual age of 52.
It should be noted also that Tibetan Buddhism relies on a system
of spiritual lineage, not very dissimilar from Catholic apostolic
succession or Hindu parampara. This is to say that as with the other
major schools, Shambhala holds that the spiritual line must be
maintained by qualified practitioners of Buddhism, who are themselves
tulkus of former great Buddhist figures. In this way, Shambhala
maintains a strong connection to the past, despite its relative newness
as a distinct tradition. The Sakyong is the holder of the Shambhala
lineage, and was prepared for this position by his father, who made
him his spiritual heir in a ceremony based on the royal Tibetan court
customs which Shambhala continues to follow today. Thus while
indeed the Sakyong is the spiritual head of Shambhala, the temporal
direction of an organization as large as Shambhala is shared between
45
the Sakyong and his court of advisors. In keeping with Tibetan royal
custom, this group is known as the Kalapa Court.
SAKYONG MIPHAM RINPOCHE
KALAPA
Kalapa was the capital of the legendary Shambhala Kingdom. Today,

it denotes the innermost structures intimately linked to the Sakyong at
the center of the contemporary Shambhala mandala.7 Following
Trungpa Rinpoche’s vision of creating an actual enlightened society,
the Kalapa entities are part of a societal structure composed of three
46
BUDDHISM: SHAMBHALA
‘pillars’ – the pillar of practice and education (the teaching function),

the pillar of government, and the pillar of protection.8 The pillar of
government is headed by the Kalapa Council. This is the Board of
Directors for Shambhala. Its civil service is known as The Kalapa
Executive, chaired by an Executive Director. A Mandala Council is
composed of the Directors of the Shambhala centers across the globe.9
Thus while the Sakyong is clearly the lineage holder and the supreme
spiritual authority within the Shambhala tradition, nevertheless
Shambhala as an organization benefits from devolved governance.
DORJE KASUNG
The pillar of protection is known as the Dorje Kasung, which comes

from Tibetan indestructible (Dorje) command (Ka) protector (sung).10
Based on the heroic societies of medieval Tibet, the Dorje Kasung is
the military branch of Shambhala – but ‘military’ in the sense of using
military uniforms and discipline, rather than an aggressive unit. The
very motto of the Dorje Kasung is ‘Victory over War’, which indicates
its fundamental purpose, which is to overcome and transcend
aggression. Potential members of the Dorje Kasung train to be able
to offer protection to the Sakyong, senior teachers (acaryas) of
Shambhala, as well as to assist with the security and safety of the greater
Shambhala community.
BELIEFS & PRACTICES OF SHAMBHALA BUDDHISM
There are two fundamental beliefs of Shambhala Buddhism which

shape or influence the overall system of its teachings: first, there is an
inherent goodness to humanity; second, an enlightened society is
possible. Indeed, the entire organization of Shambhala is dedicated to
the creation of enlightened society in the here and now – it is not, as
in Christianity (for example), only possible to realize such a society in
the divine realm. Within Tibetan Buddhism, there is no fallen
condition of humanity which limits the potential virtue of society –
rather, humanity can be brought to live in harmony and equilibrium
now, if the right actions are taken to cultivate virtue. Here, the term
Shambhala is especially important, as it signifies the mythic Tibetan
47
kingdom of Shambhala, in which an inspired leader (i.e. a Sakyong)

practiced and taught the dharma in such a way that all his citizens
became virtuous and noble. The king, in fact, was able to learn certain
esoteric teachings from the Buddha through which he was not only
able to reach enlightenment, but to lead his subjects to enlightenment
as well. The Shambhala legend is significant because instead of the
monarch being told to take shelter from the world in a monastic
community (a common theme in other Buddhist texts), he is able to
pursue enlightenment while maintaining his social and civil
responsibilities. Likewise, Shambhala itself is not a monastic
organization although it has a dedicated monastic order.11 Rather, the
overwhelming majority of Shambhala teachers and students live
regular lives as members of their communities, just like the citizens of
the mythical city from which the organization draws its name.
Shambhala Buddhism holds that all living beings and the universe itself
is a manifestation of the fundamental principle of Basic Goodness
(Tibetan Dominay Sangpo). This means by extension that the potential
for enlightenment – that is, the awakening as a Buddha – is inherent
to every human. The practices of Shambhala then seek to awaken
within the practitioner the ‘Buddha Nature’ that is already a part of
them, despite its hidden or esoteric character.
Shambhala presents the way to spiritual development as a graduated

system of teachings, known as the Shambhala Path.12 This may be in
part due to the nature of the Vajrayana and Mahayana paths, which are
themselves graduated, and require students to spend years progressing
through various stages that bring more and more complex teachings
and techniques. The Shambhala path, however, has been designed with
the needs and limitations of Western culture in mind. Where many
pre-21st century practitioners of Tibetan Buddhism were obliged to
enter monastic communities and to take monastic vows, in order to
experience the deeper teachings of the Buddha. Shambhala presents
the path of the practitioner as one of spiritual warriorship. Here,
warriorship is not understood as path of violence, but as a path of
heroic and virtuous struggle against the mental and social obstacles to
48
BUDDHISM: SHAMBHALA
enlightenment. Thus many of the terms and practices that follow are
presented in heroic or chivalric terms.
SACRED OUTLOOK
The Shambhala teaching and practices, like all those of the Buddhist
tradition, have an overriding purpose: to wake people up to the
sacredness of the world. That purpose extends to each of us, the
society around us and the natural world of our planet and the universe.
In Shambhala this comprehensive vision is known as ‘sacred outlook’.
Sacred outlook is not a theoretical concept but is a direct experience

that occurs as a result of meditation. Meditation develops a level of
sensitivity that gives the practitioner unfiltered access to the wonder
and brilliance of phenomena. Practitioners report the vividness of their
sense perceptions after a traditional month of meditation practice,
known in Shambhala as a ‘dathün’, and it is common to show ‘before
and after’ photos of the people who attend a dathün. Their minds feel
more clear, sensitive, and stable – and it shows in the radiance of their
relaxed faces. From this state of heightened awareness they are then
able to train to be more empathetic, compassionate, and skillful in their
relations with others, thus laying the foundations for a larger
enlightened society.
In the view of sacred outlook, nothing is excluded. Nor is there the

split between spirit and matter, or soul and body, that is often used to
divide the world into the ‘sacred’ and the ‘mundane’. This non-dual
approach to the spiritual and the worldly is at the heart of the legendary
Kingdom of Shambhala. The central figure in the mandala is depicted
simultaneously as being both a spiritual teacher and a worldly leader.
Their being is said to perfectly combine the feminine and masculine
principles. They are not an ascetic, withdrawing from the world, but a
fully accomplished master who can appreciate the richness and power
of all aspects of life, and use that potency for the benefit of an entire
society.
49
In the Shambhala teachings this principle is applied to the details of

one’s personal life, right through to education and economics, as well
as respect for the environment. On the personal level, the teachings
emphasize not only the importance of meditation, but the dignity of
one’s home life – the arrangement of the home so that every aspect
helps remind the practitioner of the sacredness of existence – as well
as simple details of clothing, meals, and the art of conversation.
On the broader, societal level, Shambhala Vision is seen as a

contribution to a more sane, more compassionate, and more
sustainable community life, locally and globally. This is the central
thesis of the most current statement of Shambhala’s intent: The
Shambhala Principle. In it, Sakyong Mipham Rinpoche writes:
As more of us discover our goodness, it will reverberate, and good

society will occur, creating perpetual inspiration, movement, and
success. Nowness will be celebrated. It will become the basis of
schools and education, the economy, and even agriculture. This
will happen because humanity has consciously reactivated its
goodness, the latent power within all our everyday drama, speed,
and stress.
In order to restore balance to society, he suggests, it is necessary for

humanity to probe the depths of its kindness, patience, intelligence,
and love. This, in turn, will lead to more balance in the environment.
The challenge is how to build an economy that does not promote
environmental destruction or create the social imbalances that give rise
to war. The inseparability of the sacred and the mundane, the inner
and the outer, means that there is a direct relationship between
humanity’s psychological state and the welfare of the environment.
The Sakyong points out that when we feel inadequate, we consume the
world around us rapaciously. Thus meditation and contemplative
practices are not only beneficial to us personally, but are in fact
contributions to restoring respect for the environment and the basis of
a more caring society.
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BUDDHISM: SHAMBHALA
A consequence of the failure to respect the sacredness of life is a

diminished view of the human being. We see the consequences in the
prevailing world order:
The modern economy now presumes that we are all fundamentally

selfish and competitive . . . This becomes a self-fulfilling prophecy.
When we see how the economy fosters and rewards individual and
corporate greed, we conclude that acting with virtue goes against
our own nature and the nature of our economic system . . . An
economy based on selfishness can only become more selfish and
aggressive, and when everyone is feeling assaulted by the force of
greed, the qualities of trust, empathy, and generosity begin to feel
unnatural.
The Sakyong argues that we see the same effect in our educational
systems:
If the education process does not help foster human goodness,

part of our spirit withers away. When children are raised in an
environment that does not encourage basic goodness and self-
worth, their sense of self-identity becomes fragile and confused.
This imbalance leads to unhappiness and aggression such as
bullying, which naturally begins to affect society.
In the face of these challenges, there is nonetheless a profound

optimism in the vision of Shambhala. It is based on an intuitive
understanding of the inherent worthiness and innate wisdom of
humanity. We are passing through what the Shambhala teachings refer
to as the Dark Age, the era referred to in the Vedic tradition as the
kaliyug, an epoch marked by extreme greed and extreme aggression. In
the Tibetan tradition it is said that Buddhism itself will come close to
extinction and that it will be the mythic mandala of Shambhala that
will act as the protector of the Buddha’s myriad teachings and schools
until, in an epic battle between the forces of ignorance and wisdom,
described in the Kalachakra Tantra, a new golden age arises in which
humanity’s wisdom and compassion fully flourish. Perhaps it was this
trans-historical vision to which Chögyam Trungpa was pointing in the
51
opening words of his most influential work, Shambhala: The Sacred Path
of the Warrior:
The current state of world affairs is a source of concern to all of

us: the threat of nuclear war, widespread poverty and economic
instability, social and political chaos, and psychological upheavals
of many kinds. The world is in absolute turmoil...The Shambhala
teachings are founded on the premise that there is basic human
wisdom that can help to solve the world’s problems...Shambhala
vision teaches that, in the face of the world’s problems, we can be
heroic and kind at the same time.
TIBETAN MEDITATION BEADS
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BUDDHISM: SHAMBHALA
MEDITATION
At the core of the Shambhala Path is the practice of meditation.

Certainly, given its importance within the larger Buddhist tradition to
which Shambhala belongs, it is no surprise. The Buddha himself
taught meditation as part of the Eight-Fold Noble path, and it is
common to every Buddhist movement and school today. The official
site for Shambhala states:
Meditation is a natural state of the human mind—at rest, open,

alert. The basic meditation technique predates all religious
traditions, though it is used in one way or another by each of them.
Undertaken as a steady practice, meditation allows the mind to
relax and settle. It encourages our inherent qualities of stability,
clarity and mental strength to emerge.13
The written works of the founder, Trungpa Rinpoche, as well as his

son and successor, Sakyong Mipham Rinpoche, stress that meditation
is the fundamental practice that lays the foundation for the various
practices that are part of the Shambhala system. Further, while
membership in Shambhala Centers comes with certain financial
obligation, meditation itself is seen as something that should be offered
freely to anyone who is willing and able to learn. Shambhala states:
Meditation practice and instruction play a central role in

Shambhala. In more than 220 centers around the world we
welcome anyone interested in learning to meditate. Although one
can find the essential techniques written down in many places,
meditation remains essentially an oral tradition, and individual
personal instruction is important.
Meditation instruction is offered free of charge at all Shambhala

Meditation Centers. Shambhala instructors are experienced
practitioners, thoroughly trained to provide guidance, support and
direction to students. In our introductory programs, everyone
receives the basic tools for traveling the path of meditation. Such
53
programs typically include open talks, meditation practice, group

discussions and personal interviews.14
It is clear that Shambhala considers meditation to be a practice that is

non-sectarian and non-denominational, and thus suitable for people of
all backgrounds (religious or otherwise) to receive instruction in
without question. It is also noteworthy that while the Shambhala texts
contain advice on how to meditate, it is held that a qualified teacher is
necessary to make significant progress in meditation. Meditation can
take different forms in Shambhala, be it the iconic Buddhist traditional
seated meditation, or even running as meditation, which is promoted
by the current Sakyong, who is himself an accomplished runner.
THE ARTS
One distinctive feature of Shambhala Buddhism is its incorporation of

non-Tibetan practices which are found in other Buddhist and cultural
traditions. Notable examples include certain practices found most
commonly in Zen centers, such as painting, the tea ceremony, and the
orioyoki practice of meditative eating. These are all physical disciplines
that provide focus and direction for the mind. The tea ceremony, for
example, originates in Japan, and involves the practitioner ritually
preparing and serving a pot of tea. Each movement and gesture is
deliberate, and carried out with the utmost attention to detail. This
simple yet profound ceremony reinforces the disciplines of
mindfulness and awareness that are likewise sought through the
practice of seated meditation. A survey of Shambhala centers shows
that the arts are taught quite frequently, which indicates that it is one
of the more common practices of the Shambhala system. Painting
likewise is a significant practice, and one of Trungpa Rinpoche’s
unique teachings was the stroke of Ashé, a calligraphical painting in
which the practitioner draws the ‘ashé’ character with a single stroke
of the brush. Like the Zen tea ceremony, this cannot be done
haphazardly or by blind luck, for it is, in itself, a practice of
unconditional awareness. Shambhala arts can also include the very
sophisticated painting of the Buddhas, exemplified in some of the
intricate thangka paintings of the Buddhas or Buddhist deities.
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BUDDHISM: SHAMBHALA
The Bodhisattva Manjushri is regarded as the embodiment of

transcendental wisdom. He is visualized in the tantric practice of cultivating
the mind. Every detail is symbolic. The flaming double-edged sword represents
ultimate insight. The flower blossom symbolizes the compassion of a completely
open heart.15
55
DRALA
Tibetan Buddhism holds that the world is saturated with a powerful

yet invisible energy, which stems from the innate sacred nature of the
world. The word for this particular energy is drala. The term comes
from the Tibetan words dra, ‘enemy or opponent’, and la, ‘above’, thus
meaning: ‘beyond the enemy’. Drala is an energy that can be harnessed
by the practitioner who has moved beyond the false duality of
perception. The one who can perceive the drala can likewise use it to
affect change within the world, and here the term is not dissimilar from
the concept of supernatural energy or magic in the sense that Tantra
or Hermetic traditions might use, or Baraka in the sense that Sufi
tradition would use.16 Nevertheless, this is not a divine force that flows
from a creator deity, but rather a natural part of the cosmos which
people are able to access through the meditative peaceful-warrior
practices of Shambhala.
WINDHORSE
The term ‘Windhorse’ is a translation of the Tibetan Lungta, which is

understood to mean the sense of strong, natural energy that is innate
to the human being. As Shambhala draws upon the rich and evocative
imagery of Tibetan warrior culture, the horse is an ideal symbol of
swift-moving vitality and power. Just as a person must learn to ride a
horse, the Windhorse is an energy that requires training to learn to
‘ride’. Through meditation and related practices, the practitioner learns
to channel that energy and establish their own sense of sovereignty
over their particular environment. The Sakyong Mipham Rinpoche
writes:
In the Shambhala teachings of warriorship, this life force is called

Windhorse (Tibetan: lungta). Lungta is the unlimited energy of basic
goodness, Buddha nature, inherent wakefulness. Basic goodness is
the most fundamental secret in any situation – difficult or not –
and it’s something that we already possess. We connect with it
through meditation practice. Every day we need to contemplate
our own inherent wakefulness. Then we’ll have the confidence to
56
BUDDHISM: SHAMBHALA
raise our windhorse and ride it through life with joy and delight.
This is how we become the kings and queens of our own lives
[italics mine].17
It is noteworthy here that the windhorse practice is envisioned as a

heroic (or warriorship) practice, which is fitting given the Tibetan
Buddhist view that the Buddhist practitioner is a kind of hero. Further,
the practitioner is likened to a monarch, which is a very empowering
image. Further, while cultivating Windhorse is a practice that takes
some time to develop, it is not an advanced discipline restricted to
high-level practitioners. This suggests that even the preliminary
Shambhala practices are understood to have a real impact on an
individual’s life, even without decade-long commitments to the more
complex Vajrayana techniques.18
THE FOUR DIGNITIES
Shambhala teaches that there are four stages or powers of personal

development that a practitioner may consciously work through. These
are characterized by four mythic creatures from Tibetan Buddhist
tradition, namely the Meek Tiger, Perky Lion, Outrageous Garuda
(eagle-like bird), and Inscrutable Dragon. The Meek Tiger symbolizes
the necessary humility and alertness that characterizes the practitioner
of spiritual warriorship. This is necessary to prevent arrogance which
may arise at later stages as the practitioner’s abilities develop. Second
is the stage of the Perky Lion, which indicates the lively and energetic
character of the warrior. The identification of the first and second
animals as tiger and lion is indicative of the strength and vitality that
the warrior is considered to embody. The third animal is the mythic
Outrageous Garuda, a bird said to fly without ever landing or looking
back. It characterizes the daring and bold nature of the warrior, who
acts decisively and without fear. Finally, the Inscrutable Dragon
represents the fourth and final state, at which point the practitioner is
able to engage in the world with an unfettered mind, unaffected by the
limiting influences that habitually distract the practitioner from direct
perception of reality. The use of animal forms to embody these
concepts is likely an adaptation of the shamanic heritage of Tibetan
57
Buddhism, which Shambhala has deliberately incorporated into its

practice.
VAJRAYANA
The Tibetan word Vajrayana means ‘Diamond Vehicle’ (vajra meaning

‘diamond-thunderbolt’ and yana meaning ‘vehicle’) and refers to a
series of very advanced teachings and practices within Tibetan
Buddhism, which are likewise part of the Shambhala system. These
teachings are taught only to those practitioners of Buddhism who have
spent years mastering the basic and intermediate practices and texts,
that lay the necessary foundation for Vajrayana practice. Vajrayana is
often referred to as a tantric practice, and while not all Tibetan
Buddhists are tantric practitioners, it is correct to say that the spiritual
masters of Tibetan Buddhism (including Shambhala) are vajarayana
practitioners. While Vajrayana is certainly a classical Buddhist series
of teachings and practices, it takes the basic teachings of the Hinayana
and Mahayana traditions to a different level. Where a Theravada or
Mahayana practitioner might choose, for example, to abstain from
certain physical or mental activities that seem conducive to desire or
sensory enjoyment, the Vajrayana tradition rather uses the inherent
energy of those same physical or mental activities in order to use them
as steps to enlightenment, rather than regard them as spiritual or
mental roadblocks. Vajrayana masters are said to develop spiritual
powers as evidence of their ongoing discovery of unconditional reality,
which, in the Buddhist tradition is a reality beyond the conventional
concepts of the deluded mind.
One of the most important features of Vajrayana is the role of the
teacher (acarya in Shambhala’s terminology), who themselves initiates
the practitioner into the various rites and practices of Vajrayana. Like
other Tibetan Buddhist lineages, Shambhala holds that the experience
of wisdom is transmitted and not taught, which suggests a mystic or
gnostic dimension to the practices. Here, the concept of lineage is
highlighted, and it is evident that Vajrayana practices cannot simply be
read out of a book, unlike the earlier practices of meditation which
might be studied and practiced based on a good text.19 It is also
important to note that Vajrayana techniques are considered to be
58
BUDDHISM: SHAMBHALA
magical, directly accessing unseen energies in the world around us, and
potentially very powerful, and so a qualified teacher is necessary to
assess the ability and maturity of a practitioner before any instruction
or transmission is carried out.
DEITY YOGA
At first glance, the practice of deity yoga seems more theistic than one
would expect to find in a non-theistic spiritual tradition. The phrase
deity yoga is an attempt to translate the Tibetan term yidam practice,
which literally means ‘to bind the mind.’ The practitioner trains in
binding or holding their mind to what Trungpa Rinpoche called ‘sacred
outlook.’ This means to see oneself, others, and all phenomena as
embodiments of Basic Goodness, which Sakyong Mipham Rinpoche
calls The Shambhala Principle. A yidam could be a Bodhisattva, and
these are benevolent figures that are willing and able to assist all beings
on the path to enlightenment. In that form of yidam practice, a student
meditates on the particular Bodhisattva with which their teacher aligns
them. The student would repeat the mantra of the deity, make
offerings and devotions to the yidam, and eventually seek to embody
its qualities. Like the Hinduism which is its forerunner, classical
Buddhism in fact does not deny the existence of powerful spiritual
beings like devas (deities) and asuras (demons), but they are not
relevant to the quest for enlightenment, and so Buddhism generally
does not concern itself with them. Yidam practice is not dissimilar to
similar tantric rites in Hinduism, except for the major distinction that
Tibetan Buddhism holds that these entities are themselves empty of
existence, and are not external beings. Rather, they represent the
potential of the practitioner, and thus embody the innate goodness and
potency of the practitioner. With time, through deity yoga and other
practices such as generosity and compassion, the practitioner seeks to
become a Bodhisattva, but not by merging with an external deity or
becoming possessed, but rather through understanding their own
being better, and unlocking their innate divine nature.
59
CONTEMPORARY GOALS
Shambhala was founded to create enlightened society here and now,

and this mission is held to be central to the functioning of the
organization. Here, one might ask: what would Trungpa Rinpoche’s
enlightened society look like? The original Shambhala kingdom, for
which the organization is named, was conceived of as a spiritually and
culturally advanced kingdom in which justice and good governance
prevailed, in which all citizens were able to make great spiritual
progress towards enlightenment. The disciplines of Buddhism were
widespread, and great Vajrayana masters were plentiful. The myth of
Shambhala is held by Sakyong Mipham Rinpoche (like his father
before him) to be both historic and symbolic – but it is also a vision of
genuine human potential. So through its many centers and enterprises,
the mythic kingdom of Shambhala is being re-created through the
organization that bears its name. Shambhala Buddhism’s influence is
undeniable: not only is it present through its 200 meditation centers
around the globe, but also through such well-known institutions as
Shambhala Publications and Naropa University.20 Shambhala
Publications is well known for its considerable success in publishing a
wide range of books on spirituality, and through this medium has
become well known at the popular and academic markets. Naropa
University, likewise, is the first accredited Buddhist-inspired university
in North America, and has been active for forty years. Thus
Shambhala has been successful at offering contemporary Buddhist
teachings and practices in the western hemisphere not only through its
outwardly spiritual centers, but also in its social and commercial
initiatives, which are designed to promote its values across multiple
demographics.
Yet despite its impressive growth, the leadership of Shambhala
holds the level of global change necessary will require allies and
partnerships that are outside of the Buddhist culture. Thus Shambhala
works together with other government, religious, and social
organizations to assist with training and development initiatives in such
areas as conflict resolution, community education, and social
outreach.21
60
BUDDHISM: SHAMBHALA
FUTURE VISION
Unlike some other spiritual traditions, Shambhala was founded with a

clear mission: to create enlightened society. Concerning its vision, the
organization publicly states:
This vision offers possibilities for a radical paradigm shift – not a

utopia, but a culture in which life’s challenges are met with
kindness, generosity and courage[.] In action, Shambhala is both a
spiritual path of study and meditation that helps us work with our
minds, as well as a path of serving others and engaging with our
world. These vital and timely teachings open the door to the
compassionate care for ourselves and others.22
Thus it is clear that the future vision of Shambhala is ambitious, but

considered a legitimate possible future. Further, in just over forty
years, Shambhala has grown from a single center to the largest
Buddhist organization in the West, and one of the largest in the global
community. Under its present leadership, growth remains an
important goal, and so Shambhala is likely to continue to increase the
number of its centers in the next decade, and to establish itself in
regions where it presently has no physical presence. Examples of such
infrastructure will include more meditation centers, construction of
schools and perhaps colleges, and also the establishment of Shambhala
retreat centers in different parts of the world. The recent 2013
institution of the Shambhala monastic lineage may also signal the
future construction of Shambhala monastic communities outside of
Nova Scotia (Canada). Equally importantly, while the organization
seeks to increasingly realize its vision of an enlightened society, it
cannot effect permanent change as an isolated force. Thus Shambhala
will certainly continue its present practice of partnerships and
institutional collaboration with other Buddhist and non-Buddhist
organizations, be they religious or secular in nature.
61
REVIEW QUESTIONS
ON SHAMBHALA BUDDHISM
1. Who was the founder of Shambhala Buddhism?
2. How did the move to Tibet affect Buddhism?
3. Who is Sakyong Mipham Rimpoche?
4. What is the Kapala Court?
5. What is Vajrayana?
6. What is Deity Yoga? What purpose does it serve?
7. What does ‘Windhorse’ (drala) mean?
8. Who (or what) are the Four Dignitaries?
9. What is a mandala? How is it understood by Shambhala

Buddhism?
62
BUDDHISM: SHAMBHALA
Coleman, G. & Y. Jinpen. The Tibetan Book of the Dead. London:

Penguin Books, 2006.
Lopez, D. Buddhist Scriptures. London: Penguin Books, 2004.
Mipham, Sakyong. Turning the Mind into an Ally. New York: Riverhead
Books, 2003.
Mipham, Sakyong. The Shambhala Principle: Discovering Humanity’s Hidden

Treasure. New York: Harmony Books, 2013.
Robinson, R, W. Johnson, & G DeGraff. Buddhist Religions: a Historical

Introduction. London: Thomson Learning, 2005.
Samuel, Geoffrey. Civilized Shamans: Buddhism in Tibetan Society. London:

Smithsonian Institute Press, 1993.
Samuel, Geoffrey. Introducing Tibetan Buddhism. New York: Routledge,

2012.
Samuel, Geoffrey. ‘Tibetan Longevity Meditation’ in Dimensions of

Meditation. ed. Halvor Eifring. University of Hawai’i Press.
Forthcoming.
Thaye, Lama Jampa. Way of Tibetan Buddhism. London: Thorsons, 2001.
Thaye, Lama Jampa. Leap like a Tiger, Walk like a Tortoise. Bristol:
Ganesha Press, 1994.
Thaye, Lama Jampa. A Garland of Gold: The Early Kagyu Masters in India
and Tibet. Bristol: Ganesha Press, 1990.
Thaye, Lama Jampa. Rain of Clarity. Bristol: Ganesha Press, 2006.
63
Trunpa, Chogyam. The Truth of Suffering and the Path of Liberation.

London: Shambhala Publications, 2009.
Trunpa, Chogyam. Meditation in Action: 40th Anniversary Edition. London:

Shambhala Publications, 2010.
Trunpa, Chogyam. Shambhala: The Sacred Path of the Warrior. London:

Shambhala Publications, 2009.
64
BUDDHISM: SHAMBHALA
ONLINE SOURCES
shambhala.org – The official website of Shambhala Buddhism.
shambhalaonline.org – The Shambhala online training and

education division.
shambhalanews.com – The official news page for Shambhala

Buddhism.
shambhalamedia.org – The Shambhala site for all things audio-

visual, including its archives.
shambhalatimes.org – The Shambhala community news magazine.
www.shambhala.com – The official website of Shambhala

Publications, the publishing arm of Shambhala Buddhism.
www.naropa.edu – The website of Naropa University, founded by

Trungpa Rinpoche.
65
66
CHAPTER THREE
GNOSTICISM: ECCLESIA GNOSTICA AETERNA
Gnosticism originated in the Hellenistic period, and from its

beginnings was a diverse and syncretic spiritual system.1 Contemporary
with early Christianity and sharing some of its practices and beliefs, it
actually competed with the early church in some regions, drawing
much of the ire of the Patristic fathers. Various Gnostic movements
developed their own particular corpus of writings, many of which were
lost or destroyed by zealous Christians, and in fact until the previous
century much of what was known about classical Gnosticism was
taken from the Christian authors who wrote ‘against the heretics’ – and
this provided a woefully inadequate record, for obvious reasons.
However, the archaeology of the 20th century recovered a number of
manuscripts (most prominently at Nag Hammadi, Egypt), which has
allowed contemporary scholars of religion to identify such Gnostic
movements as the Basilideans, Sethians, Barbelites, Ophites, just to
name a few popular sects. Many of the Gnostic scriptures appear to be
a blend of Judeo-Christian, Egyptian, Hellenistic ideas, and in fact
67
many of the early Gnostics claimed to be the authentic maintainers of

the teachings of Jesus Christ, as recorded by his disciples Thomas or
Mary Magdalene. Simon Magus, likewise, is recorded to have been a
prominent figure in the early Gnostic period, and the teacher of the
Sethian leader Dositheus. It should be added that while the Gnostic
tradition was eventually overwhelmed by the early Christian church,
later medieval Christianity produced such Gnostic movements as the
Cathars and Albigensians, while Islam likewise developed many
Gnostic ideas within some of its Sufi traditions, most noticeably the
central Asian lodges and Egyptian Malamati.
Now perhaps as a result of the rediscovery of the Gnostic textual

tradition, in the late 20th century, the Western hemisphere began to see
a return of openly Gnostic congregations. This began in Western
Europe, and spread rapidly to North America. Perhaps due to its
strong parallels with Christianity, Gnosticism exerted a considerable
appeal for many people from a Christian background, who found that
Gnosticism allowed people to maintain a sense of connection to Christ
and the familiar sacraments and nomenclature. Yet unlike Christianity,
Gnosticism introduced a radical shift in terms of gender roles, which
was not argued on the basis of modern politics or culture, but rather
on the basis of the original teachings of Christ. Where Catholic and
Orthodox Christianity had excluded women from the hierarchy and
clergy, the early Gnostic congregations had celebrated the role of
women and allowed them to serve as spiritual teachers and leaders.
Gnosticism also stressed personal experience rather than dogmatisms
(albeit tempered by the common experience of the community), and
Gnostic congregations were seen as sites where one would experience
the Holy Spirit in profoundly transformative ways, perhaps in a
manner somewhat familiar to the coeval charismatic movements of
Christianity which appeared around the same time. This revival of
Gnosticism did not result in a single monolithic Gnostic church, but
rather a series of loosely connected congregations which developed
independently, of which a prominent contemporary example is the
Ecclesia Gnostica Aeterna (EGAe).
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GNOSTICISM: ECCLESIA GNOSTICA ÆTERNA
BACKGROUND OF THE EGAe
The EGAe began its operations in late 2003 upon the consecration of
Tau (Bishop) David Beth to the Episcopate of the Apostolic
Succession in this year.* Beth was consecrated in Spain by a Gnostic
Bishop in the lineage stemming from Tau Rosamunde Miller.
TAU DAVID BETH2
This lineage is considered by some Gnostics to be a ‘liberal’ lineage,

since Tau Miller is a woman, whereas some orthodox bodies within
the Apostolic Succession do not recognize the validity of female
ordination within the succession.3 Beth was also consecrated into the
‘orthodox’ lineage of the Apostolic Succession in 2004 by Michael
*
‘Tau’ is equivalent in Gnostic tradition to the ‘†’ in Catholic tradition,
as an indicator of a cleric holding the rank of bishop.
69
Bertiaux in Chicago. These two consecrations brought together and

united all known lineages of the Apostolic Succession in Beth’s person
as well as other more occult and esoteric lineages through Bertiaux.
Upon consecration, David Beth took the episcopal name Tau
Melchizedek (but has also worked under the name Tau Parzival when
appropriate).
Beth himself is a charismatic and articulate spiritual leader, with several

students who have themselves gone on to prominent roles in the
Gnostic community. In interviews and writings, he indicates that he
developed a life-long interest in spiritual and esoteric matters, partly
through family, but also through several years spent in Africa where he
was made aware of a rich culture of spirits, magic, and nature-religions.
Later in 1990, his spiritual and esoteric work took on more
sophisticated forms, apart from continuing research and work in a
more afro-centric environment. At this time, Beth also became
involved with the Western Esoteric Tradition through independent
study, but also engaged in active work within the Ordo Templi Orientis
and several Saturnian groups. By the mid-late 90’s, Beth had gone
from a practitioner to being in charge of several esoteric research
groups dedicated to experimental sorcery, theurgy and what he termed
‘applied Gnosticism’. One of his primary research groups was a
working cell which formed the core of what later would become the
EGAe – namely, the ‘Cult of the God Eaters’, sometimes alternately
referred to as the ‘Cult of the God Rippers’. This group was focused
on recovering pathways to return to a primordial consciousness not of
the spirit (logo-centrism) but of the soul. Rather than accepting the
usual transcendental orientations of the Western spiritual and esoteric
traditions, the Cult worked to recover (as Beth says) ‘a pagan and more
bio-centric consciousness of a pandaemonic unity of the All and Life.’
The major sacramental practice of the God Eaters/Rippers was a form
of the Eucharist, hence the cult name ‘God Eaters’. In other words,
the group made use of the Eucharistic symbolism of consuming the
deity, with the understanding that through this practice they were
internalizing the deity and ‘resurrecting’ him, thus uniting with him.
The God Rippers would have the same goal (and in fact the two groups
might operate simultaneously), except that rather than consuming the
70
deity symbolically, they would instead destroy effigies of the deity at

the climax of an ecstatic frenzy and through this act of violence,
logos/spirit dependent consciousness would collapse and the deity
would arise again in the soul of the practitioners.
Given such esoteric initiatives and a great interest in the historical

spiritual systems, Beth’s academic research brought him into contact
with Christianity in its more orthodox and heretical forms, as well as
deeper into studies of Gnosticism and the Nag Hammadi library and
the other primary Gnostic sources. Eventually, Beth came into contact
with a prominent Gnostic bishop: Tau Raimund of Spain, who
recognized a certain potential in Beth and offered to consecrate him to
the Episcopate of the Gnosis and to the Apostolic Succession, in order
to empower his work with these spiritual gifts. This was important to
Beth’s work, as it connected his initiatives to the esoteric Christian
tradition upon which much of his recent research had been based.
Further, Beth’s teachers encouraged him to concretize his independent
vision and approach to the Gnosis, which resulted in the inception of
the EGAe in 2003 as an evolution of the work of the God-Eaters and
Rippers in a more powerful setting which now provided their work
with energies and keys to truly give life to their work and open
pathways of the soul which had been dormant for centuries. Over
time, the EGAe formulated a totally unique vision and system of
Gnostic attainment, radically different and ‘other’ than any Apostolic
or Gnostic body it is contemporary with, and now holds itself at odds
with most spiritual goals of Western Esotericism in general. An
articulation of the EGAe appears as follows on its official website:
The Ecclesia Gnostica Aeterna (EGAe) is an initiatory

community of Kristo-pagans manifesting the mysteries of the
Kosmic Gnosis. The EGAe uniquely combines a pagan
metaphysics and sacred experience of the All with the spiritual
transmissions of the Apostolic Succession to which we are a
rightful heir. Our Gnosis rejects redemption through the
banishment of matter into Nothingness and teaches the return to
a sensual union with the enthusing Kosmic wholeness.4
71
This description is noteworthy for its emphasis on the terms

‘Kosmic’ and ‘Ecclesia’ (both traditional Hellenistic terms), but also
for its apparent partial rejection of traditional Gnostic paradigm of
redemption through renunciation of material existence.
Unlike many other mystical societies, the Ecclesia Gnostica Aeterna

deliberately keeps its membership to a small number. As with most
esoteric groups, there is an inner core of official members, which
numbers around two hundred, and then a larger outer core of several
thousand supporters who buy the EGAe materials, attend events, or
follow the EGAe via social media. The EGAe reports that it intends
to maintain as few members as possible and as many as necessary to
survive in case of any major misfortune. On record, it reports
members in several European countries, North and South America
(USA, Brazil, Argentina, El-Salvador etc.), Africa, and Australia. The
local structure of the EGAe is varied – since it considers itself primarily
to be in operation for the transformation and empowerment of
individuals, many members prefer to work alone or in pairs/loose
groups. However, there also exist more public sanctuaries such as the
EGAe-sanctuary in Austin, USA headed by Tau Lazarus (Craig
Williams). In terms of gender distribution, the official membership is
assessed to be 50/50. The leadership is likewise balanced in terms of
gender, with Tau Jessica Grote as the presiding bishop, and David Beth
as the Hierophant.
In very broad terms, the hierarchical structure of the Ecclesia Gnostica

Aeterna resembles that of the Catholic and Orthodox churches. In
terms of structure, the senior decision-making body of the Ecclesia
Gnostica is its Council of Bishops, which is in turn chaired by the
Presiding Bishop (currently Jessica Grote). The term ‘bishop’ is
derived from Greek (‘elder’), and is a common term to
both Gnosticism and to mainstream Christianity to which it is related.
The EGAe takes careful note that patriarchy is not a Gnostic
construct, and hence there is a genuine regard for the role of female
leadership. The Bishops are generally very independent as to how they
72
operate their particular ecclesiastical territory, but there is a common

dedication and commitment to the principles of the Kosmic Gnosis
(i.e. the theological framework specific to the EGAe) and to the
EGAe’s local and global community. Supporting the Council of
Bishops is the Gnostic Hierophant, who offers spiritual guidance and
protection to the membership, and has final power of decision when
called upon for this purpose. At present (2015), David Beth serves as
the Hierophant of the EGAe. The Hierophant is the senior cleric of
the EGAe, and is the ultimate authority within the tradition.5 Further,
all the bishops of this tradition are students of the Hierophant. The
tradition holds that this relationship of the bishops to the Hierophant
is not merely administrative, but also sacred in nature, and it is
understood that the connection between teacher and student is a vital
part of the esoteric tradition, which allows for the transmission of
spiritual empowerments.6
Beneath the bishops are the clerical ranks of the Priests, then
Deacons, and Sub-Deacons. Unlike the bishops, who operate
generally independently, the priests, deacons, and sub-deacons are
supervised by a cleric who is above them in the hierarchy. Thus a priest
would supervise a deacon or sub-deacon, and a priest in turn is
supervised by a bishop. The initial tier of the hierarchy are those
Gnostic initiates who have received the sacrament of baptism, which
is of great importance. The EGAe encourages its members to seek
upwards initiations, and so all those who receive baptism are
encouraged to seek ordination as deacons, then priests, then bishops,
as each ordination is seen to unlock higher and higher levels of spiritual
experience. It is important to note that unlike the Catholic clergy (who
use similar clerical titles), the EGAe does not discriminate on the basis
of gender, sexual preference, or marital status, and thus a candidate for
priesthood could be married or celibate, and sexually active or chaste,
without any impact on their suitability for baptism or sacred
ordination.
73
PRIVATE ALTAR FOR MASS FOR THE DEAD
74
BELIEFS & PRACTICES OF THE EGAe
The beliefs and practices of the Ecclesia Gnostica Aeterna are rooted
in the classical Gnostic tradition, but also draw on a wide range of
associated mystic traditions which are collectively known as the
Kosmic Gnosis movement. Further, while the EGAe makes use of
the earlier Gnostic texts, language, and rituals, it does so liberally and
on its own terms. The classical tradition, then, is more of a source of
inspiration than it is a restricting model. This is important to note
when approaching the vocabulary of the EGAe, since it uses terms
which appear Judeo-Christian on the surface, but frequently have
radically different meanings, especially on an esoteric level. This is
sometimes indicated by alternative spellings of familiar terms, thus
‘Kosmic’ (not Cosmic) and ‘Krist’ (not Christ).
COSMOLOGY
As with all Gnostic movements, cosmology is of great importance to

the EGAe. However, while the framework of this cosmology appears
similar to the classical Gnostic models, the EGAe views the Hellenistic
models as well-intentioned but ultimately erroneous. Thus in 2014,
Beth articulated a comprehensive summary of the cosmology of the
EGAe in his essay ‘Supreme Katabasis’, which served as the Foreword
to (Tau) Craig William’s recent book Cave of the Numinous. Herein, Tau
Beth provides an overview of the contemporary Gnostic cosmos,
which posits that the cosmos is a complex system of physical and
mental layers, in which humanity finds itself mired in delusion, and
hostage to a malicious spiritual intelligence which is responsible for
much of humanity’s daily suffering. Like the classical model, Beth
suggests that the various components of the cosmos are locked in a
primordial struggle. However, where the Hellenistic Gnostics viewed
this great pandaemonic struggle as the material world against the
spiritual (echoing the Pauline and Patristic models of the flesh-as-
enemy), the EGAe instead asserts that the real struggle humanity faces
is between the soul (psyche) and the spirit (pneuma). Thus the great
esoteric struggle of humanity is to navigate between these two
components, in order to truly awaken and experience genuine
75
consciousness. Further, the cosmos is viewed holistically, and is

considered to be sacred by origin – a stark departure from the classical
Gnostic view of the Hellenistic period. Life itself is viewed as holy,
and humanity by extension is not considered to be damaged or evil by
origin. The cosmos itself is held to be a source of tremendous spiritual
power, which can be tapped into by those who have discovered the
secret teachings of certain spiritual or mystic traditions.
‘GOD’
The Ecclesia Gnostica Aeterna has a very unique understanding of the

concept of the deity, which stands in contrast to both early Christian
and Gnostic beliefs. Biblical Christianity posits that ‘God’ is ultimately
the supreme being and the creator of all possible worlds and entities
(including humanity), and is entirely just and benevolent. Gnosticism
differs slightly, claiming that while ‘God’ is indeed supreme, there is a
secondary being which is responsible for the construction of the
material cosmos in which humanity is situated. This secondary figure
is referred to most commonly as the Demiurge, and is depicted in
Gnostic texts as a selfish and flawed deity responsible for misfortune
and suffering which arises from material existence. The EGAe,
however, does not so much divide the material world from the spiritual
as dualistic antagonists, but sees them as parts of a greater whole.
Thus, there is no benevolent ‘God–the–Father’ opposed by a
malevolent (or incompetent) deity who is responsible for the flawed
material cosmos. Rather, as Tau Beth explains, all suffering can be
traced to the One – that is, ‘God’, the original divinity described in
both Christian and Gnostic tradition; however, this deity has been
badly misunderstood by both communities. Rather than seeing the
One as an all-powerful and eternal entity, the EGAe views ‘God’ as a
titanic spiritual entity which exists in a parasitic relationship with the
cosmos, and which is not responsible for its creation. The EGAe
states that:
[H]umanity inhabits a broken Cosmos of suffering which has its

source in a Demiurge with many Masks, the Father-God who is
only Once (The hidden God of logo-centric Gnostics would just
76
be a further abstraction and transcendental projection). He is the

Enslaver whose tyranny induces a false perception of reality with
catastrophic consequences. The Monad, the God of Laws turns
the world into a prison.7
Religion itself is largely viewed as a tool of the Demiurge which is

designed to humiliate and enslave humanity, and to coerce them into
an abusive relationship where their attention is focused on
worshipping the entity, which essentially ‘feeds’ it with the spiritual
energies generated through their religious practices. The various
religious conflicts are likewise understood as a deliberate effort of this
parasitic deity, which are designed to trap humanity in a struggle against
itself – yet waged for ‘God’ – which further blinds the human race to
its own danger and state of spiritual or psychic captivity.
SOUL / SPIRIT
As with all Gnostic traditions, the Ecclesia Gnostica Aeterna applies

the Hellenistic tripartite model of the human being: 1) Body, 2) Soul,
and 3) Spirit. However, where traditional Gnosticism considers the
body to be flawed by nature, the EGAe asserts rather that the body is
naturally good, just as the material aspect of the cosmos itself is
inherently good. Rather, Tau Beth argues, as a means of ensuring its
continued dominance of the cosmos, ‘God’ has invested all humans
with a ‘spirit’, which is essentially a sliver of its own essence. The
EGAe states:
Our Gnostic Ecclesia acknowledges the threefold division of Man

in body, soul and spirit but for us it is the body and the soul which
constitute the primordial polar unity which manifests the reality of
the World. The body is the manifestation of the Soul and the Soul
is the meaning of the body.8
Now the ‘Soul’ (the animating cosmic principle) gives humans their
life, their intelligence, their necessary instincts, and allows humans to
experience and connect to kosmic life.9 By contrast, the ‘spirit’ is
viewed as the inner voice which inhibits true independence. It is:
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‘[T]he enemy of this Fullness and like a wedge severs the unity of
body and soul turning night consciousness into day consciousness.
He reduces, isolates, fixates and manipulates the ceaseless flow of
enthusing powers […] transforming the sacred rhythmic and polar
All of continuous daemonic Becoming into a wasteland of sterile
concepts and de-souled things.10
Thus the Spirit is the hurtful inner voice which provokes shame and
guilt, instead of joy and independence. The Spirit is the actual parasitic
link which creates in humans a sense of incompleteness, and the
resulting spiritual impulse to find and worship something greater (i.e.
‘God’), rather than appreciating their own complete nature. The
EGAe holds that this is the reason why the Abrahamic religious
traditions focus on repressing ‘pride’ and sense of the flesh, rather than
valuing them as a sacred extension of the cosmos. Further, these
modern gnostics connect the Spirit with the Christian/Gnostic
concept of the Logos. Where Christianity and Gnosticism see the
Logos as the representation of Speech and Cognition, the EGAe rather
sees the Logos as that aspect of ‘God’ which is negatively introspective,
questioning and overanalyzing in a way that is disempowering to the
individual, instead of liberating the individual from needless doubts
and worries. As a consequence, the EGAe seeks to isolate and restrain
the Spirit, and to engage in practices which would encourage the Soul
to reconnect with the cosmos. Further, through the practices of
Gnosticism, the EGAe states that the Spirit itself can be transformed
from a parasite into a spiritual battery, and thus ‘God’ ceases to be a
threat, but rather a potential resource.
GNOSIS
Classical Gnosticism posits that escape from this material world comes
through gnosis, or divine knowledge, which descends from the higher
spiritual world. Unlike more standard concepts of human knowledge,
it cannot be communicated by book or speech; it must be experienced.
A good teacher can facilitate the conditions conducive to gnostic
experience, but they cannot ‘give’ gnosis in the same way that a school
teacher can impart knowledge of science or mathematics. As a rough
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analogy, it is closer to the teaching of music: one can impart the basics
of music, but one cannot make someone who is tone-deaf to be
musical instead. Gnosis must be experienced, and perhaps transmitted,
but not taught. Once gnosis is obtained through mystical practices,
which are learned through the Gnostic hierarchy, a human is thought
to undergo a kind of spiritual evolution which takes them beyond mere
physical existence. Now in the Classical model, gnosis originates in the
spiritual world, and descends into the material world from the grace of
God. Gnosis was considered to be powerful and transformative, and
directly impacts the recipient; for this reason, the methods for
obtaining it were not shared with non-members of the gnostic sects.
The Ecclesia Gnostica Aeterna agrees that gnosis is indeed sacred
knowledge and that it is salvific in character, however it denies that the
‘God’ is the sole source of gnosis; rather, gnosis may have many
sources, including the cosmos itself – indeed, the highest type of gnosis
is that which comes directly from the cosmos, which is termed
‘Kosmic Gnosis’ within the EGAe tradition. Further, gnosis can be
transmitted by other powerful entities and energies that exist within
the cosmic matrix. Gnosis then can be understood as a much broader
type of knowledge than that acknowledged by the Hellenistic gnostics,
as it is really any mystical knowledge which is gained through
supernatural (not mundane) means. In a departure from classical
Gnostic tradition, the EGAe denies that ‘God’ is a legitimate source of
gnosis.11 It does, however, hold that there are multiple sources of
gnosis, and also multiple means by which it can be accessed. The
Ecclesia Gnostica Aeterna is itself part of a larger tradition known as
the Kosmic Gnosis, along with such related societies as La Société
Voudon Gnostique, Tantric Physics, the Fraternitas Borealis, and The
Fiends of Aiwass. Each of these associated traditions is likewise
working towards the proliferation of the Kosmic Gnosis, though the
cultural frameworks used to express gnosis (and the methods used to
invoke it) are clearly quite varied.
It should be stated equally that gnosis is powerful (even dangerous)
in that it not only creates internal spiritual change, but allows the
knower a certain level of understanding of the cosmos. The EGAe
believes that such knowledge bestows upon the practitioner the
provisions for both spiritual development and potential earthly power.
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EGAe GNOSTIC ALTAR TOOL
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KRIST
While the Ecclesia Gnostica Aeterna is avowedly pagan, the figure of

Krist (Christ) figures prominently in its theology as a teacher, role-
model, and symbol. On the surface, this appears very curious, as early
Christian and Gnostic teachers connected Christ with God-the-Father,
and considered him to be a representation of the Supreme Being.
However, it has been stated already that the EGAe denies the
Trinitarian model as useful, and likewise denies the classical Gnostic
model wherein ‘God’ is benign. So it is no surprise then that the figure
of Krist is maintained (as is ‘God’, gnosis, etc.) but reinterpreted in a
unique manner which differs from other contemporary Gnostic
churches. Perhaps most importantly, where classical Gnosticism and
Christianity equate Christ with the Logos, the EGAe considers Krist
to be a Kosmic-centric being, rather than a Logo-centric entity. This
is significant, as the Logos is equated with ‘God’, and is then
considered as a force that afflicts humanity. The Kosmos, as stated
earlier, is not corrupt (as the earlier Gnostics maintained) but
wholesome, and thus its emanations or incarnations are likewise good-
natured.
Beth explains that the Krist must be understood as a pagan symbol.
Krist ‘becomes a ‘sun-child’, a symbol of the living All and true
Kosmos rather than a symbol of transcendence or logos.’12 Together
with other similar figures from human history, he is held to have
possessed a concentration of spiritual energies which enabled him to
perform the miraculous deeds ascribed to him in the wealth of
canonical and non-canonical literature which centers on him. Further,
the EGAe does not separate the power of the individual from the
energy of their (believing) community, so the people around Krist are
considered to have played a part in his ability to perform signs and
wonders – or inability to do so in the face of disbelief, as in the Gospel
accounts from Nazareth.13
Beth explains further that Krist (like Dionysius, like Wotan) served
as an example of an adept who was genuinely in communion with the
Kosmos. Further, he served as a teacher who offered a set of practices
that would lead to union with the Kosmos. The sacrificial death of
Krist is seen as parallel to that of the Hindu Purusha or Norse Ymir or
81
Egyptian Osiris, as a necessary act of violence which in turn unleashes

powerful creative energies into the cosmos. Like Osiris in the Egyptian
myth, Krist’s death is followed by resurrection, which in turn offers
hope for those followers who partake in his death through the mystery
of the Eucharist. Within the EGAe tradition, Beth explains that Krist
is ‘the god of eternal fertility and self-renewing life, the child in which
the (black/dark) mother comes again and who stands in opposition to
the Father God of abstract laws and transcendence.’14 This is clearly
a very different understanding of Christ than is held in mainstream
Catholic or Protestant Christianity.
APOSTOLIC SUCCESSION
Gnostic tradition, like the Christian tradition to which it is related,

places great importance on a chain of authority which connects
contemporary leaders to the original Gnostic founders. This has been
held to be a significant point in Gnostic (and Christian) thinking, as it
upholds a certain quality in the clergy. In many contemporary Gnostic
congregations (such as the Ecclesia Gnostica Aeterna), there is little
recognition of self-ordained clergy. Rather, the tradition holds that the
gnosis specific to the clergy can only be transmitted by a priest or
bishop, who has in turn received ordination from a bishop, who has in
turn received it from another ordained bishop. This spiritual ‘chain’
of ordination stretches back to antiquity, and so the contemporary
priests and bishops are held to belong to a specific initiatory lineage or
family tree.15 Thus the gnosis and benedictions themselves which
current clergy bear are considered to be the same (in essence) as those
which the first Gnostic teachers transmitted to their own students
during the classical period. This also infers that the modern Gnostic
congregation is an extension of the classical congregation, which
creates a sense of spiritual heritage. This practice of one ordained
leader giving ordination to another is referred to as Apostolic Succession,
where ‘succession’ is understood in the sense of ‘following’ or ‘coming
after’, and the term apostolic refers to the original students of Christ
who gave their ‘blessing’ to their own students, so that the second and
third generation of Christian (or Gnostic) leaders would carry the
benediction of Christ Himself. As with other Gnostic and Christian
82
spiritual lineages, Krist/Christ is a significant figure. However, where

‘Christ’ is understood as the origin of the Christian apostolic, within
the tradition of the Ecclesia Gnostica Aeterna, the chain of apostolic
succession stretches back before Krist into the pagan traditions of the
Mediterranean. The EGAe holds that while Krist is the oldest
historical figure, he too was part of a longer lineage that would have
reached back into pagan antiquity.16
As noted above, one of the distinctive features of the Gnostic
tradition is its incorporation of women into the spiritual lineage. It is
significant, for example, that Beth’s lineage includes Gnostic bishop
Tau Rosamonde Ikshvàku Miller (California, USA), and that the
Presiding Bishop within the Ecclesia Gnostica Aeterna is Jessica
Grote, who herself is involved in the ordination of other bishops.
Thus through the Apostolic Succession, the EGAe reinforces its
stance on equality of gender, and indeed on the importance of the
divine orientation of female initiates.
SACRAMENTS
The Ecclesia Gnostica Aeterna maintains the classical gnostic

adherence to the sacraments, which are the core rituals of the tradition.
Through the practice of the sacraments, the EGAe maintains that the
gnostic initiate can experience and indeed partake in the divine mystery
which is at the heart of Gnosticism. This concept is indeed familiar to
practitioners who come from a Catholic or Orthodox Christian
background. The EGAe places special importance on two sacraments:
Baptism and Eucharist. Baptism is similar to a ritual bath, and it is
especially important, as it is seen as a necessary precursor to other
Gnostic sacraments and practices. Without the sacrament of Baptism,
the other sacraments are not something that can be fully experienced
or understood, except in the most rudimentary way.17 When potential
congregational members indicate that they are interested in pursuing
gnostic empowerments, they are guided by the priest or bishop with
whom they are in contact to prepare for the sacrament of Baptism. As
this ritual cannot be performed on one’s own, it is necessary to make
arrangements to be present at a suitable site for the performance of
this ritual, which may involve travel if a priest or bishop does not reside
83
nearby. Further, Baptism is not offered without a substantial

probationary period. During this time, the baptismal candidate must
demonstrate a basic knowledge of Gnostic theology and practice, and
also show that they are of sound mind and judgment. This
probationary period takes a minimum of 8 months, according to the
‘General Guidelines’ text of the EGAe, which is sent to prospective
candidates.18
Another central practice of the Ecclesia Gnostic Aeterna is that of
the Eucharist. This practice was common to the early Christian and
Gnostic communities, and is essentially a ceremony in which bread and
wine are blessed by the clergy, and are understood by the congregation
to then be imbued with divine qualities. While various religious
traditions have some form of a divine meal, this particular rite is
understood to have begun with the Last Supper of Christ, detailed in
the four Gospels.19 It is at this event where Christ identified the ritual
wine as his blood, and the bread as his flesh, and thereafter
commanded his students to partake of this simple meal in his memory.
As mentioned above, the Ecclesia Gnostica Aeterna believes that this
practice is especially important, as the bread and wine become imbued
with the spiritual essence and power of Krist. Thus by consuming these
ritual substances, the practitioner consumes and absorbs the essence
of Krist himself, which in turn serve as a catalyst for potent spiritual
states of awakening.20
STUDY
A significant distinction of the Ecclesia Gnostica Aeterna is that of

requisite study and reporting. Candidates for each stage (Baptism,
Chrism, Sub-Diaconate, Diaconate, etc.) must not only undertake
regular esoteric practices, but also be able to articulate their experiences
of the Gnostic tradition, as well as the Gnostic insights that they have
received in the course of their spiritual journey. The General
Guidelines to the overall curriculum states:
The guidelines and study guides should help you in your work
within the EGAe and your individual gnostic transformation. They
should help you to prepare yourself for the reception of the
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sacraments and possible ordinations. Sacraments, including

ordinations, are like spiritual seeds which need fertile soil to grow
properly and to unfold their powers. […] More important support
will come from your mentors and spiritual companions within the
Church who will do their utmost to guide and help you in an
undogmatic manner in the creation and realization of your own
Gnostic Universe and the resurrection of your inner Krist! We ask
for a lot of individualism and personal responsibility from our
members but we do want to provide a needed framework of
symbolism, theology and practice to allow for the best possible
spiritual development of every seeker on the path of Kosmic
Gnosis as taught in the korb of the Ecclesia Gnostica Aeterna.21
And later:
The research part should prove that you have gained knowledge
about the most important aspects of the topics provided and
maybe even related them to your personal work, our church's
theology or your momentary station on the path. The theology
parts should show how you understood and integrated the
theology (maybe gained new insights or developed important
questions), while the practice parts should show us how you have
integrated a practical routine and to which results. The parts on
practice may also contain reflections on how your gnostic
realizations have influenced your ‘profane’ life, how the gnosis is
expressed actively in your everyday life.22
Thus while the EGAe is a mystical tradition with deep emphasis on

personal experience, there is still a need for its initiates to share their
experiences and insight with the community. Likewise, there is an
expectation that the clergy should serve as teachers, guides, and
assessors/validators of the gnostic secrets which are particular to this
movement. This is considered to be a necessary precaution, to prevent
individual practitioners from misunderstanding their gnosis or
misapplying the spiritual insights in ways that could be harmful instead
of helpful.
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OTHER PRACTICES
In addition to the practice of the gnostic sacraments, the Ecclesia

Gnostica Aeterna carries out additional practices as part of its spiritual
path. Some of these practices are derived from an esoteric Christian
background such as Esoteric Prayer, Centering Prayer, and a form of
Lectio Divina. More importantly however are the ‘alchemical’
teachings and practices, which are designed to remove the (Spirit-
derived) debris which clouds the Soul, and empowers the Soul to bring
it back to its original function and power. The term ‘alchemical’ is
issued, in the sense that these esoteric practices function very much as
medieval alchemy was understood to function – that is, the practices
are employed to ‘dissolve’ the Spirit when it comes down into the
crucible of the Soul and to ‘refine’ it into something worthwhile.
Techniques of mystical ecstasy are employed as well to generate the
Elemental Vision of the divine Kosmos. There are also two powerful
cults of the Mother (and Child) and that of Krist which both come
with elaborate ritualistic and cultic manifestations.23
CONTEMPORARY GOALS
The Ecclesia Gnostica Aeterna is committed to facilitating a global

spiritual awakening. 24 In the immediate present, this requires making
the tools of spiritual liberation available to those potential initiates who
are interested in gnosis and traditions related to Gnosticism. The
EGAe is part of a larger Gnostic initiative, referred to as the Kosmic
Gnosis movement. Alongside the EGAe (though technically separate)
has been the development of Theion Publishing, which functions as a
publisher of works related to contemporary mystic/esoteric traditions,
including the Kosmic Gnosis tradition. A related initiative has been
the development and maintenance of online resources, most notably
at the central Kosmic Gnosis website (kosmic-gnosis.org). This
website puts users in touch with a range of Gnostic projections,
including the EGAe, but also La Société Voudon Gnostique, Tantric
Physics, Fraternitas Borealis, and the Fiends of Aiwass. Each of these
separate movements is related to the overall direction and work of the
EGAe, though the means of gnostic attainment are different depending
86
on which branch of the Kosmic Gnosis one is studying. For the

immediate future, the EGAe concerns itself also with attracting and
informing potential members, and educating and supervising its
current membership. This is not to say that the EGAe proselytizes, as
it considers that to be antithetical to its mission. Rather, the EGAe
ensures that when sincere seekers begin their search, the appropriate
materials and guidance are available. Further, as the movement
anticipates that all members should eventually seek clerical ordination,
attention is given to encouraging the baptized membership to pursue
their studies, and to guide them towards the attainment of that gnosis
which is central to the tradition.
THE FUTURE VISION OF THE EGAe
The Ecclesia Gnostica Aeterna has demonstrated a dedicated core of

clergy, and maintains realistic long-term goals. It does not aim to be a
large movement, instead choosing to concentrate its resources on
training and mentoring a moderate sized membership. As the
relationship of mentor to student is very important to the EGAe, it is
likely that its growth will be slow but steady. The appearance of
multiple branches of the EGAe, and the various branches of the
Kosmic Gnosis movement, would suggest that the tradition will
remain flexible with room for several voices. Further, unlike many
contemporary spiritual traditions, the EGAe concerns itself also with
an appropriate gender balance. At present, Beth remains the primary
voice of the Ecclesia, but the appointment of Tau Jessica Grote as
Presiding Bishop suggests that other female bishops are likely to take
prominent roles within the tradition in the upcoming decades. As
Theion Publishing begins to produce works of different Kosmic
Gnosis members, the movement will rely on a wider branch of authors,
rather than remaining dependent on a sole voice.
In terms of its esoteric vision, the EGAe takes seriously its working
cosmology, and considers that ‘God’ is an actual antagonist to the
Kosmos and the human species. Thus the spiritual work of the EGAe
is vital and necessary, if humanity is to awaken and shake off its
shackles of mental and spiritual oppression. Thus over the next several
decades, one may expect to see the EGAe continuing in the same
87
general direction it is moving at present – that is, to continue to attract,

train, and awaken sincere seekers of the gnostic tradition.
EGAe BLACK MADONNA ICON
88
REVIEW QUESTIONS
ON ECCLESIA GNOSTIC AETERNA
1. Who was the founder of the Ecclesia Gnostica Aeterna?
2. Where did Gnosticism originate?
3. What does the term ‘gnosis’ mean?
4. What is Apostolic Succession? Why is it important?
5. Who is ‘Krist’, according to the EGAe tradition?
6. What makes the EGAe different from other Gnostic traditions?
7. What is a sacrament? Give two examples of sacraments.
8. What is the structure of the EGAe?
89
Alksnis, G. Chthonic Gnosis. Ludwig Klages and his Quest for the Pandaemonic
All. Munich: Theion Publishing, 2015.
Barnstone, W. & M. Meyer. The Gnostic Bible. London: Shambhala,

2003.
Beth, D. Labyrinthos. Theion Publishing: Scheduled late 2016.
Beth, D. ‘Supreme Katabasis: Kaivalya and the Kosmic Gnosis’. In:

Craig Williams. Cave of the Numinous. Tantric Physics, Vol. I. Munich:
Theion Publishing: 2014.
Cameron, R. The Other Gospels. Philadelphia: Westminster, 1982.
Culianu, I. P. The Tree of Gnosis: Gnostic Mythology from Early Christianity

to Modern Nihilism. Trans. H.S.Weisner. San Francisco: Harper Collins,
1992.
Davies, Steven. The Gospel of Thomas and Christian Wisdom. New York:
Seabury, 1983.
Holryd, S. The Elements of Gnosticism. Shaftesbury, Dorset: Element,

1994.
Jonas, Hans. The Gnostic Religion: The Message of the Alien God and the
Beginning of Christianity. 2nd Ed. Boston: Beacon Press, 1963.
Ludwig Klages. Vom Kosmogonischen Eros. Georg Müller Verlag: 1922.
Pagels, Elaine. Beyond Belief: The Secret Gospel of Thomas. New York,
Random House, 2003.
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Pagels, Elaine. The Gnostic Gospels. New York: Random House, 1979
Perkins, P. Gnosticism and the New Testament. Minneapolis. Fortress

Press, 1993.
Robinson, J. M. The Nag Hammadi Library in English. 3rd ed. San

Francisco: HarperSanFrancisco, 1988.
Scholem, G. Major Trends in Jewish Mysticism. New York: Schocken

Books, 1954.
Turner, J. Sethian Gnosticism and the Platonic Tradition. Bibliotheque de

Nag Hammadi. Section ‘Études’. 6. Sainte-Foy, Québec: Presses de
L’Université Laval. Louvain: Peeters, 2001.
Williams, C. Cave of the Numinous. Tantric Physics. Munich: Theion

Publishing: 2014.
Vermes, Geza. The Changing Faces of Jesus. New York: Compass Viking,
2000.
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ONLINE SOURCES
kosmic-gnosis.org – The official website of the Kosmic Gnosis

movement.
kosmic-gnosis.org/egae/ – The official website of the Ecclesia

Gnostica Aeterna.
www.youtube.com/watch?v=Kx8i88w7GSA – ‘Sorcerous Gnosis

of the Living All’ – Recording of David Beth’s talk at the 3rd Western
Mystery Conference, Austin, Texas, Oct. 2014. Artwork (c) by Jon
Witzky.
gnosis.org/library.html – The Gnostic Society Library. An excellent

collection of sources on Gnostic tradition from the Hellenistic period.
92
CHAPTER FOUR
HERMETICISM: THE ORDER OF NINE ANGLES
On inspection, the Order of Nine Angles is a fascinating blend of both

Hermeticism and antinomian spirituality, with pagan elements.1 With
its roots in several British covens which have since vanished, the ONA
has grown in size such that its member cells can now be found on all
continents, and boasts a sizeable presence in occult cyberspace.
Though its tenets and practices are reminiscent of dark tales of
medieval or even pre-Roman cults, the ONA today embraces
contemporary technology in sharing its philosophy, and its texts are
available on a multitude of websites and through such online media as
video and music. With the watchwords pathei-mathos (‘learning through
adversity’), the ONA is unique in that it offers an aggressive and elitist
spirituality, which pushes its members to find and overcome their
mental, physical, and psychic limits in the quest for spiritual ascension.
In parallel with grueling athletic and mental challenges, the ONA
acknowledges a pantheon of ‘dark gods’, along with an occult system
designed to introduce the initiate to the acausal or supernatural world
of the mystic. Indeed, if the mysticism of the ONA is transgressive,
its politics are equally so, as the Order challenges its members to
overcome not only personal, but social and ethical limitations. In some
texts, in fact, the ONA defines itself as a way of ‘hardcore’ social,
criminal, and supernatural conditioning which is necessary to shock its
93
members loose from the chains of cultural and political conditioning.2

Yet while it suggests rebellion against authority, the ONA likewise
demands a sense of honor and solidarity for those mystics who travel
this dark road together.
BACKGROUND OF THE ONA
The founder of the group, Anton Long, has remained a mystery to

members of the movement, as well as to academics.3 While several
individuals have been at times identified as possible candidates, the
true identity of the figure remains a mystery. Long states in his own
biographical notes that he was born a British citizen, who in his youth
travelled extensively to such destinations as Africa, Asia, and the
Middle East.4 It is likely, given his later writings, that he was exposed
to a considerable range of folkloric and mystic traditions of those
regions which he visited. On his return to England, the young man
busied himself in academic pursuits, and appears to have reached
fluency in the classical languages (Greek and Latin), as well as Arabic
and possibly Persian. Yet as a student, Long appears to have been
drawn to the shadier elements of society, and by his own admission
was involved in criminal activities. At the same time, and perhaps due
to his experiences overseas, Long also began studies into the occult
and paranormal. After investigating several English occult societies
and finding them either to be pretentious or lackluster, he began to
search for groups that were more suited to his particular understanding
of what an actual occult society should resemble, notable among them
the Manchester based satanic group known as the ‘Orthodox Temple
of the Prince’ as well as the ‘Temple of the Sun’, with which he was
more involved in a leadership role. Sometime later, his efforts brought
him into contact with an underground pagan tradition, both
matriarchal and sinister in character, referred to by him as the ‘Camlad’
tradition.5 Long was initiated into the Camlad tradition, and eventually
became its head. Under his leadership, sometime in the early 1970s
the Camlad coven merged with two other similar societies (the
Noctulians and his own Temple of the Sun), and reformed as the
Order of Nine Angles (ONA). While little is known about the three
separate groups that became the Order, it is understood that they
94
shared a synthesis of several elements: hermetic, pagan, and satanic,

and the Order clearly made use of all three elements in its early texts,
in order to appeal to a broad range of potential members.6 However a
critical examination of the ONA’s key texts suggests that the earlier
satanic overtones were cosmetic, and that its core mythos and
cosmology are genuinely hermetic, with pagan and antinomian
influences.7 During the 1970s through the 1990s, the Order
experienced rapid growth, mainly through promotion in print media
related to mysticism and the occult. Over this time, Long developed
and refined the core tenets of the Order of Nine Angles, along with its
mythos, structure, strategic aims, and particular modes of expression.
While the ONA by definition has no actual ‘leader’, Anton Long
has continued as the driving force behind the ONA, and the principal
author of most of the Order’s texts. Possessed of a gifted intellect and
apparently a polymath, his works include not only the public mystical
teachings of the Order, but also several thousand pages of text on
ethics, honor, and several novellas of ‘sinister’ fiction.8 While Long
writes primarily in English, it is clear that he draws inspiration from
not only British but also international sources; not infrequently, his
texts include passages of Classical Greek, as well as Sanskrit and Arabic
spiritual terms. Despite his driving role in the Order over the last three
decades, in March 2012 Anton Long announced his retirement from
public life, saying that the ONA is well positioned to move into the
21st century with new hands at the wheel.9 However, recent updates
to official ONA websites suggest that Long remains active, albeit in a
more behind-the-scenes manner than in previous years.10
While the origins of the Order of Nine Angles are rooted

predominantly in British paganism, it has since spread to become a
global entity, with ‘nexions’ (cells) or associated groups in America,
Australia, Brazil, Egypt, Germany, Italy, Ireland, Portugal, Poland,
Russia, Serbia, Spain, and South Africa.11 The majority of the
traditional nexions are located in the British Isles, Ireland, and
Germany, and the original cell, known as ‘Nexion Zero’, has long been
located in Shropshire, England. The very nature of the ONA makes
95
data gathering difficult, as the movement is secretive by definition.

Further, the ONA has carefully avoided a central administration with
hard data on its membership, preferring to operate as a network or
‘kollective’ (sic) of nexions instead. Likewise, the ONA does not
require its members to pay dues or register themselves either locally or
centrally. There is no ‘membership’ charter, no admission
requirements – it is not a structured lodge or temple, but rather a
movement, a subculture or perhaps metaculture that its adherents
choose to embody or identify with. Yet conversely, neither is the ONA
entirely anonymous, as it boasts a powerful online presence in the
virtual world. A simple Google search, for example, shows how far
beyond rural England the ONA has evolved, from a small group of
covert hermetics and pagans to a global community.
Further, the Order itself provides multiple examples of what
‘members’ of the ONA could be. In early 2012, Anton Long stated
that ‘there are (a) people associated with traditional nexions (who
follow the initiatory Seven Fold Way); (b) Niners; (c) Balobians (often
musicians and artists; (d) members of gang/tribes inspired by our ethos
[-] such as a biker gang in Florida, and a Hispanic group in New York;
(e) Empaths who follow the Rounwytha tradition and who work and live
reclusively or are part of small (often Sapphic) groups; (f) people
associated with ONA inspired Occult groups.’12 By Seven Fold Way,
Long refers to the sinister hermetic tradition of the original ONA; by
Niner, he refers to a more modern type of folk-based or gang-based
culture who support the ONA by practical (sometimes criminal) rather
than esoteric means; by Balobians, the ONA refers to artists and
musicians who contribute to the movement through the fine arts; by
Rounwytha is implied a rare group of gifted individuals similar to folk-
mystics or psychics. The final category (ONA inspired groups) is
likewise a difficult one to approach, as the specific esoteric vocabulary
of the Order has indeed been appropriated by several groups which
may or may not directly acknowledge their connection to the ONA,
though their texts demonstrate clear influences – the most prominent
example being the US-based ‘Tempel ov Blood’. Given the very broad
range of possibilities, the Order does not use the term ‘member’, but
prefers instead to use ‘associate’, as it represents better the affiliation
that an individual, nexion, or group may share with the Order proper.13
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Given the complexities, then, of determining who is a ‘member’ of

the Order, as of 2013 it is likely that the global total is over two
thousand associates of the Order, allowing for the broadest possible
definition of who ‘belongs’ to the ONA. In terms of active nexion
members, the Order’s leadership reports that at present approximately
three hundred members have identified themselves to the primary
nexions.14 Further, the Order’s websites and leadership report that the
gender balance is roughly even split, though this varies by region. In
the UK, for example, the traditional nexions are said to have continued
the matriarchal leadership and gender bias, with some of the original
1970’s nexions being reportedly entirely female.15 These examples are
not meant to be necessarily understood as exemplary, but rather as the
Order’s semi-official stance on demographics and gender. This global
figure would also include numbers from movements or organizations
that are affiliated with (or inspired by) the ONA, such as the
aforementioned Tempel ov Blood, and the Astral Bone Gnawers
Lodge which are discussed below.
THE TEMPEL OV BLOOD
While officially a separate organization, the Tempel acknowledges its

ties to the Order, and credits the ONA for much of its terminology
and mythos. Certainly, the Tempel ov Blood (TOB) enjoys the greatest
notoriety of any organization or nexion affiliated with the Order of
Nine Angles. Openly antinomian, the Tempel presents itself in its
texts as a hybrid between a traditional Satanic coven and a (religious)
militant order. The Tempel is based in the United States and makes no
overt claims to having an international presence, yet a critical survey of
online sources indicates that some of its texts have been translated into
Portuguese (indicating either a following in South America and/or
Europe), and that the authors of several of its texts are based
internationally.16 Further, the TOB reports that its membership comes
from a wide demographic, though a significant percentage of its
initiates are of a military background. Following the successful
independent publication of its handbook Liber 333 (2013) and its
official journal False Prophet (2013), the Tempel launched Martinet
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Press, through which it released the visionary novel Iron Gates (2014).
More recently, Martinet Press has begun publishing the manuscripts of
MYSTIC PRACTICES WITH CRYSTAL SPHERES

(TEMPEL OV BLOOD)
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related antinomian groups, such as Ecclesia Mysteria (2015),

Purushamedha (2015), and The Black Path (2015).17 The Tempel’s
writings clearly indicate a literal belief in the Dark Gods and Vindex
mythos (discussed below), and a strict adherence to the Seven Fold
Way. Further, the Tempel distinguishes itself from the ONA with its
unique vampire current (as hinted in its name), and promotes the
evolution of its members into a new predatory species referred to as
‘Noctulians’. According to Tempel leadership, ‘[The Tempel ov Blood]
has traditionally had a strong focus on harsh ordeals and enacting acts
of infiltration, psychological operations, etc.’18 The Tempel maintains
a relatively low profile, avoiding social media for two semi-official
websites.19 Where many mainstream nexions do much of their work
in text and virtual space, the Tempel shuns these media of
communication, and focuses rather on taking physical, tangible action.
ASTRAL BONE GNAWERS LODGE
The Astral Bone Gnawers Lodge (commonly known as ABG Lodge)

is an ONA affiliate operating out of the Balkans. They are well known
in the virtual community as a prominent nexion, both for their musical
project ‘Dark Imperivm’, and for their frequently polemical essays
concerning the ONA’s politics and philosophy. Significantly, ABG
Lodge is one of the few nexions to record and make publically available
various ONA Sinister Chants. The ABG Lodge indicates that its
internal structure is patterned on a traditional secret society, rather than
as a loose collective. Further, this structure is said to be hierarchical,
centralized, and headed by a matriarch known as the ‘Blood Mistress’.
The founding Mistress is ‘Zorya Aeterna’, and ABG reports that she is
the current driving force behind this organization. In terms of their
occult practices, the Lodge draws on both hermetic traditions and o9a
philosophy/ core practices, and also the traditional Balkan witchcraft
and native Islamic sorcery of the region. ABG gives every indication
of an active and diversified nexion, which strives to embody their
unique understanding of Sinister and Numinous, moving towards new
interpretations and development of Sinisterly-Numinous Tradition as
whole.
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LEADERSHIP: A HISTORIC OVERVIEW
From its inception, the ONA has rejected the idea of any central
church, lodge, or temple which has authority over the rest of the
membership. This is likely (in part) a survival mechanism, as there is
no central authority figure with whom the movement lives or dies.
Thus while Anton Long is credited with the inception of the Order, it
is widely understood that Long himself is a persona of the unknown
founder. Further, it is equally possible that ‘Anton Long’ has served
as a mask for several individuals in the last decade, and thus may
continue to appear in future to offer guidance to the Order as needed.
Thus Long serves to validate currents and ideas within the ONA,
offering guidance and suggestions to the collective, but never orders
or dictates. The diffused nature of the ONA also makes a take-over
impossible, as there is no central seat or office for an individual to
covet or seize. Thus a coup or schism (such as that suffered in other
occult societies) is theoretically impossible, since at most a single
person may lead a nexion, and never the entire Order. Historically
there existed a position within the Order known as the Outer
Representative, who serves as a both the official spokesperson for the
ONA, and also as the de-facto voice of the Old Guard within the
Order itself. Over the last 30 years, a number of figures have held this
office. Most memorable is Christos Beest, the pen name of British
artist and composer Richard Moult, who served as Outer
Representative during the 1990’s. ONA leadership asserts a new figure
became the ONA’s outer representative in 1996, under the pen name
‘Vilnius Thornian’, though he later relinquished the role in 2002.20 In
2011 the role was briefly claimed by an associate who shortly
afterwards renounced the position and disavowed any prior
connection to the Order.21
Yet while there is no central authority within the ONA, that is not
to say that there is no leadership or structure. The founding members
of the Order, known commonly as the ‘Old Guard’ or ‘Inner ONA’,
have served as a sort of inner council since the inception of the ONA.
Directly or indirectly, the Old Guard has guided and shaped many of
the younger nexions, and their word carries considerable weight. Many
younger associates of the Order work to make contact with the Old
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Guard – a difficult feat, as they maintain considerable secrecy – in

hopes of tutoring or gaining access to the original oral tradition of the
ONA.22 While the actual identities of the Old Guard have been kept
secret, they have been known through such pen-names as Christos
Beest, Sinister Moon, DarkLogos, and PointyHat.23 In day to day
terms, the Old Guard has worked together with Anton Long to decide
what aspects of the pagan tradition to transmit to the younger
generations of the Order, and those decisions are best seen through
the lens of the many ONA documents released to the public.
However, at the end of 2011, the Old Guard stated that they would be
withdrawing from the public sphere, similar to Long’s withdrawal
several months afterwards. Whether their withdrawal is permanent, or
whether they will maintain in contact with the primary nexions remains
to be seen. Clearly, given the importance of personal guidance and
oral tradition to the Inner ONA, it is likely that such instruction will
continue within the traditional nexions, but at the time and place of
their own choosing.
BELIEFS & PRACTICES OF THE ONA
The Order of Nine Angles has five core principles, which are:24
1. The Way of Practical Deeds. This refers to the conviction that

the ONA is a collective of action, not merely reflection. Initiates are
expected to live an ‘exeatic’ life, meaning a life that defies social
conventions (and indeed laws). An initiate of the ONA may, for
example, decide to become (e.g.) a vigilante, soldier, or criminal in their
quest to understand life through action.
2. The Way of Culling. The most controversial of the ONA’s

principles, this tenet has two sides. One the one hand, it refers to the
ONA’s conviction that some human ‘scum’ have no place in society,
and that they deserve to be removed. Thus a member of the ONA
may decide to join a police force to obtain combat training, and then
use their position of authority to kill criminals, rather than arrest them.
On the other hand, this tenet also refers to blood sacrifice to the dark
gods, in a manner similar to that described in pre-Christian Europe
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among the Celts and Germanic tribes, or among some rare Shaivite
sects in classical India, or as the early modern Thuggee society.25
3. The Way of Kindred Honour. This principle emphasizes the need

for solidarity and mutual trust, honor, and respect between the various
nexions and members of the ONA. The Order sees its members as an
extended family, and in the rare cases of dispute, has very clear
guidelines as to how those disputes are allowed to be conducted. In
simple language, the ONA protects its own.
4. The Way of Defiance of and Practical Opposition to Magian

Abstractions. This principle refers to the ONA’s opposition to what
it perceives as illegitimate Magian (western Judeo-Christian) control of
global culture and economics. The Order insists that its members fight
against forces like globalism and rampant capitalism, in an effort to
return to an earlier, less exploitative form of society.
5. The Way of the Rounwytha Tradition. The ONA teaches that

the Magian culture has greatly reduced the role of women in society
and spirituality. Thus it encourages the return to the Rounwytha
tradition, which is the mystic, empathic, folk tradition that embraces
and reveres the divine feminine archetype. The Rounwytha tradition
encourages the development of strong female leaders, as well as
challenging the patriarchal norms that are often indicative of esoteric
or religio-political groups. The term itself is almost certainly derived
from Old English rūnwita, meaning ‘one who understands’ or perhaps
‘one who knows secrets’.26
THE SEVEN FOLD WAY
The spiritual paradigm of the Order of Nine Angles is complex, being

both syncretic and constantly evolving. As mentioned above, the
ONA’s beginnings were from the fusion of three separate traditions
(Camlad, Noctulians, Temple of the Sun), and can perhaps best be
described as dark Anglo-Celtic paganism, with sinister overtones. Yet
over the last three decades, the ONA has incorporated increasing
amounts of hermetic lore, alchemical texts and terminology that is
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clearly from medieval Indian and Islamic esoteric. While the Order is
very diverse in terms of the type of practitioners it attracts, the core
mystical tradition of the ONA is the Seven Fold Way, also known as
the Hebdomadry.27 The Seven Fold Way is essentially a hermetic
system that defines itself as being deeply rooted in Western occultism,
and provides a path to ascension that is exceptionally difficult in
physical and psychic terms. The Seven refers to both the seven grades
of the path, as well as the seven planets which are understood to have
esoteric significance. The seven stages of the Way are (1) Neophyte,
(2) Initiate, (3) External Adept, (4) Internal Adept, (5) Master/Mistress,
(6) Grand Master/Mousa and (7) Immortal. Yet unlike other degree-
based systems, the ONA does not offer initiation to its students;
rather, the students must initiate themselves through personal grade
rituals and challenges. For example, a person who desires to begin the
Way must obtain and study the key texts, and perform a private
hermetic ritual under the full moon.28 Having done this, they have
obtained the first grade (Neophyte). To reach the second grade, one
is required to learn the core texts and begin to master certain basic
practices, as well as undertake a regimen of physical fitness. Important
practices also include learning a variant of monastic chant, path-
working with a special ‘sinister’ tarot that the magician must construct
or commission, and developing skill at a special game known as the
‘Star Game’, which is detailed in the Order’s key texts (see image on
next page).29 Grade rituals (meaning the rituals of passage) for the
fourth stage (Internal Adept) involve living in complete isolation for at
least one season, as well as being able to cycle, run, and hike
considerable distances.30 Each grade thereafter requires increasingly
difficult challenges, culminating in the 5th grade (Master) with the
mystic having to undertake physical challenges comparable to a
triathlon, as well as having developed/learned several esoteric skills
along the way.
INSIGHT ROLES
One of the most challenging aspects of the Seven Fold Way is the
insistence on learning through adversity, known in Greek as pathei-
mathos. In broad terms, once an initiate of the Seven Fold Way reaches
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a certain stage in their spiritual journey (External Adept), they are

obliged to undertake a role not unlike a professional internship, where
for a period of several months the initiate must practice a new way of
life. Interestingly, the ONA’s suggested Insight Roles during the 1980s
and early 1990s were largely criminal or military. For example, the
essay ‘Insight Roles: A Guide’ from 1989 on the subject reads that an
initiate should:
2) Become a professional burglar, targeting only victims who have

revealed themselves to be suitable (e.g. by testing them – qv. the
Order MSS dealing with victims etc.). The aim is to specialize in a
particular area – e.g. fine art, jewelry – and become an ‘expert’ in
that area and in the techniques needed to gain items.
3) Undertake the role of extreme political activist and so champion

heretical views (by e.g. becoming involved in extreme Right-Wing
activism). The aim is to express fanaticism in action and be seen
by all ‘right-thinking people’ as an extremist, and a dangerous one.
4) Join the Police Force (assuming you meet the requirements) and
so experience life at the ‘sharp end’ and being a servant to a higher
authority.
Clearly, these early roles were potentially very dangerous, and likely to
introduce the initiate to danger and indeed violence (either active or
passively). Yet in the late 1990s and early 21st century, new insight roles
introduced through ONA ms. Hostia include a period of monastic life
as a Buddhist monk. This drastic shift in possible roles could be read
perhaps not as a softening of the ONA’s pro-violence convictions, but
rather as a step towards the internationalizing of the Order.
CAUSAL & ACAUSAL REALMS
The Order of Nine Angles holds that the world of normalcy which we
inhabit is the causal world.31 Herein the laws of cause and effect, of
time, space, and gravity all apply. The causal world is a place where the
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laws of physics are absolute, and where science is sufficient to explain

and understand all things. Yet the ONA also posits the existence of
the acausal, a term referring to the supernatural realm where the laws
of physics are meaningless, and where time and space are perceived or
exist in ways that most humans cannot possibly understand. The
acausal plays a central role in the mystic tradition of the Order. Indeed,
the very concept of the Adept is tied into one’s apprehension of the
acausal, and ability to ‘presence’ it – that is to draw on the numinous
energies of that other place – and draw them into this world, in order
to cause change in accordance with the sorcerer’s designs. This is
effectively what constitutes magic or sorcery, according to the mystical
paradigm of the ONA. According to the main texts of the Order, real
sorcery is complex, and should be divided into three categories. 32 The
simplest type of magic is external (or hermetic), and resembles what
most people envision when they imagine magic: love spells, curses,
luck spells, and spells to bring good crops and harvest. The second
category of magic is internal, focusing on the transformation of the
sorcerer from something human to something alien. The final
category is aeonic magic, which is focused not on the sorcerer or her/his
particular aims, but rather on the creating widespread (perhaps
mimetic) change on a social scale.33 In terms of the theory behind
magic or sorcery, humans are thought to be capable of creating
supernatural change in the causal world, as they are living nexions (or
doorways) to the supernatural acausal realm. Yet while the acausal is
understood to be a source of great power, it is not considered to be a
safe or friendly realm, any more than the ocean itself – and like the
ocean, it is believed to be inhabited by beings that are both ancient and
powerful.
Yet equally important is the ONA’s suggestion of an afterlife in the

acausal, for those who can attain it. Anton Long writes, in the
manuscript ‘Sinister Abyssal Nexion’ for example, that ‘the individual
can, if prepared, enter the realm of acausality and become familiar -
sans a self - with acausal entities. Thus, The Abyss is a nexion to the
105
‘BANAIS’ FROM THE SINISTER TAROT OF CHRISTOS BEEST
106
‘WYRD’ FROM THE SINISTER TAROT OF JÓEL HRAFNSSON
107
acausal; a nexus of temporal, a-temporal, and spatial and a-spatial,

dimensions.’ Thus an important part of the advanced work of the
Seven Fold Way is the coming-to-know the acausal realm, in
preparation for one’s potential existence there beyond physical death
– and thus likely the naming of the final stage of the Seven Fold Way:
‘Immortal’.
Tree of Wyrd
THE TREE OF WYRD
The ONA promotes a model of the Cosmos that is based on a model

which incorporates the seven planets into a structure known as the
Tree of Wyrd. Wyrd, in this particular case, is an Anglo-Saxon word
which can be translated as ‘fate’ or ‘destiny’. These planets are the
Moon, Venus, Mercury, the Sun, Mars, Jupiter, and Saturn. The ONA
text Naos includes an image of the Tree, showing not only the seven
spheres (themselves nexions), but also the pathways between them,
which are used in the hermetic ‘path-working’ rites of those who
pursue esoteric initiation via the Seven Fold Way. This implies that the
sorcerer-initiate of the Seven Fold Way would undertake hermetic
rituals that involve the sorcerer attempting to draw on the energies of
one or more of the planets, in a particular sequence suggested by the
Tree of Wyrd (see illustration below). Thus the magic of the Order and
its mystic cosmology in some ways mirrors that of the medieval
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astrological texts of Europea and North Africa. The ONA’s ‘Glossary

of Terms’ (2011) describes the Tree of Wyrd as follows:
‘The Tree of Wyrd, as conventionally described (‘drawn’) and with

its correspondences and associations and symbols [-] represents
certain acausal energies, and the individual who becomes familiar
with such correspondences and associations and symbols can
access [-] the energies associated with the Tree of Wyrd. The Tree
of Wyrd itself is one symbol, one representation, of that meeting
(or ‘intersection’) of the causal and acausal which is a human being,
and can be used to represent the journey, the quest, of the
individual toward the acausal...’
DARK GODS
One of the defining features of the Order of Nine Angles is its unique
pantheon of sinister entities with which the mystic is expected to work.
The Dark Gods are unique to the ONA, in that their names and sigils
are not found in other contemporary or historical systems of hermetic
or pagan tradition. Yet the Order is not dogmatic about their existence
– in fact, it is expected that the mystic may decide to perceive such
entities as part of the subconscious. The texts of the ONA provide
names and sigils of some of the dark gods, along with instructions for
how to contact them, with the caveat that such an undertaking may
cause insanity or even death if poorly done. In the essay ‘The Dark
Gods: A Basic Introduction for non-Adepts’, the ONA states that:
‘According to sinister tradition, the Dark Gods are actual entities

which exist in the acausal universe. According to our spatial, causal,
perception, these beings may be regarded as ‘timeless’ and ‘chaotic’
(and also terrifying not mention ‘immoral’). Since our
consciousness is by its nature partly acausal, these entities may
become manifest for us – or rather may be partly perceived by us
… The ordeal of the Abyss involves confronting these entities, and
accepting them for what they are: that is, unbound by our illusion
of opposites and the alleged conflict between ‘good and evil’.’
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Some of the dark gods in Naos include primitive archetypes with

familiar names such as ‘Baphomet’, albeit recast in a different role than
that of medieval imagining. For example:
Baphomet: the archetypal dark goddess, described as a mature woman

bearing a severed head, and covered in gore. This figure has strong parallels to the
(Irish) Morrígan and (Indian) Kali. The severed head is also a parallel to medieval
depictions of the Algol constellation, with reversal of gender roles.
However other of the dark gods’ names are clearly drawn from classical
sources and astronomy, as for example:
The sigil for this dark god is clearly astrological, resembling the Ursae
(dipper) constellations. Kthunae is likely from  (underworldly) in Greek.
A complex figure, not a deity but rather a sort of dark messiah (or
perhaps antichrist) who is expected to fully embody the virtues of the Order and
usher in a new age.34 Vindex will be a human mystic who presences the Acausal
energies in a way yet unseen or unheard of, except in myth.35
Still other of the dark gods appear to be of Middle Eastern origin, in

keeping with the Hermetic origins of the ONA. Take, for example:
Interpreted to mean ‘an increasing of azoth’, and yet is called ‘the most
powerful of the dark gods’. This dark god figures in one of the ONA’s fictional
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texts by the same name. The term may in fact derive from ‫‘ الطاغوت‬Attaghot’ in
Arabic, a Quranic term for the Devil (or other pre-Islamic divinity), which in turn
may have inspired the ‘Azathoth’ entity in the sinister fiction of New England
author HP Lovecraft.36
Said to be a ‘bringer of wisdom’; its sigil appears to be Semitic or

Proto-Arabian in origin, especially given moon and star symbol. The body of the
sigil appears to be adapted from the Carthaginian ‘Tanit’ glyph.37
THE MEANING OF THE NINE ANGLES
One of the mysteries of the Order has been its very name. Frequently
aspiring associates ask: to what does the ‘Nine Angles’ refer? The
ONA offers several answers to this question through various texts and
essays.38 On the one hand, the Nine Angles are said to refer to the
seven planets individually (as seven angles), in addition to the entire
system as a whole (as the eight angle), and with the mystic as the ninth
angle. Clearly, the term ‘angle’ can be understood figuratively. Another
possibility is that the term refers to seven ‘normal’ alchemical stages,
plus two additional processes that involve esoteric time. A further
possibility suggested by ONA texts is that it refers to nine emanations
of the divine, as recorded in medieval Sufi texts. It is equally likely that
the Order has borrowed from classical Indian tradition that arranges
the solar system into nine planets, and the world itself ‘has nine
corners’; or perhaps from the Sanskrit srivatsa, a special mark with nine
angles that indicates supernatural or heroic characteristics.39
ESOTERIC TEXTS OF THE ONA
The Order of Nine Angles has produced literally thousands of pages

of fiction, theory, and practical guides for its initiates – and
surprisingly, has made the great majority of its texts available for free
to the public via web distribution. In terms of fiction, the ONA boasts
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the Deofel Quintet as its principle work: a collection of five esoteric tales
numbering well over 500 pages, which deals with frightening
supernatural forces and sinister societies. These tales are prefaced by
an introduction which suggests various critical readings possible for
the initiate to get the most understanding from the stories in the
collection. There are two primary sources which merit special
attention: these are Naos and Codex Saerus. Naos is the main esoteric
text of the Order, which outlines the stages of the Seven Fold Way. An
interesting manuscript by contemporary standards, it is freely available
on the internet as a PDF document. The document itself has sections
that were initially typed, with several pages that are handwritten. Naos
contains three major sections: (a) an overview on the theory and
practice of the Seven Fold Way; (b) an overview of sorcery (e.g.
ecstatic, hermetic, empathic, planetary); (c) a collection of esoteric
texts, covering such topics as mystic chant, the Star Game, alchemy,
and the runes. While Naos positions itself as a complete esoteric
system, it nevertheless has its own clear influences. Much of the
terminology is drawn from classical Latin or Greek, while the system
or paradigm of hermetic magic that draws on the seven planets is
evidenced in such medieval Arabic texts as the Ghayat l-Hakim (later
known as the Latin Picatrix), as well as Shams l-Maarifa.40 The reliance
on planetary spirits is a feature common to North African and Middle
Eastern esoteric texts from the medieval period, as opposed to
European magical texts, which rely on (Judeo-Christian) liturgical
goetia.41
Codex Saerus is the other principal ONA grimoire. Where Naos is
very much a text for the solitary practitioner, the Codex assumes that
one has founded a nexion (coven) with which to perform group
ceremonies. While the majority of these have satanic themes (not
unlike that of Huysmans’ La Bas), a close reading suggests that the
framework is genuinely more antinomian than actually ‘satanic’ in the
traditional sense. Interestingly, while both texts originate from the
same decade, there are few instances of contemporary nexions making
use of the Codex except as a symbol or reference to archaic (even
fictitious) practices, whereas Naos is still described as a tool for the
modern initiate. It has been noted that the Codex is an example of a
localized (British) understanding of the sinister tradition, and therefore
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the ONA nexions in the Americas, Africa, and Asia would develop
their own ‘Codex’ which is culturally relevant to the region in which
they are situated.42
One other publication which deserves mention is Fenrir, the official
journal of the ONA. Traditionally, Fenrir has served as a vehicle
through which Anton Long and the Old Guard have been able to share
certain insights and objectives in writing. As the ONA has become
increasingly present in cyberspace, consequently in recent years only a
handful of issues have been printed. Yet in 2013, two issues were
published within the same six months, indicating perhaps a movement
away from online forums and a return to the printed word as a
preferred means of textual communication.
CONTEMPORARY GOALS
Since its inception, the Order of Nine Angles has described its own
progress as having moved through various iterations or phases.
Initially in the 1970s and 1980s, the main mission of the ONA was to
raise awareness of its existence within the occult community, and to
increase its numbers. As a direct result, many of its core texts were
produced and published during this critical period. In the 1990s and
early 21st century the ONA entered the second phase of its existence,
which emphasized less on recruiting and more on the refining of the
Order’s teachings – this was a relatively quiet period, and many of the
Order’s senior members withdrew from public scrutiny, leading many
to the assume that like many other occult groups, the ONA was
defunct. However in 2008, the ONA entered a new phase (recognized
as ONA 3.0 in late 2011), which featured much more aggressive
promotion of the Order through virtual media such as blogs, online
discussion forums, Facebook, and Youtube. Today the ONA can be
considered one of the most prominent Left Hand Path groups by
virtue of its public presence, evidenced (e.g.) by its inclusion as a
signature antagonist in the Nightingale novel series by bestselling British
author Stephen Leather.
Given the non-hierarchical structure of the ONA, it is difficult to
directly identify the Order’s goals for the immediate or distant future.
As the Old Guard has withdrawn, Anton Long has stated that the
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future of the Order belongs in the hands of its younger members, so

any guesses as to the direction of the future ONA must take into
consideration the views of the public nexions, in addition to the stated
goals of Long and the other senior members of the ONA.43 Yet there
are some goals that do appear to be common to the Order in general,
which are summarized below.
The New Aeon: the ONA believes that the current aeon (spiritual age)
has failed, and that global culture is sickened by the weight of its own
stagnation. Corporate greed, political instability, religious extremism,
and environmental disruption are all symptoms of the Magian (Judeo-
Christian) political failure to lead. The Order’s solution is to usher in
a new age, a sort of golden age where society returns to nobler ideals
and cultural norms, and where the social structure itself is based on
tribalism rather than the city-state of today. This will be accomplished
through the returning of the dark gods, which may be understood in
either a literal or figurative sense.
Vindex: the ONA believes that the change in the current age will be
heralded by the coming of Vindex (mentioned above under ‘Dark
Gods’), a heroic revolutionary who will lead the movement that
restores justice. Vindex (literally ‘avenger’ in Latin) is considered to be
the successful ‘presencing’ of acausal energies in the causal world,
perhaps in a manner to the demigods Achilles or Arjuna. In fact, it
may be best to consider Vindex a hero in the Homeric Greek sense of
the word, meaning a semi-divine warrior. It is held that Vindex will
lead the ONA to prominence (if not dominion) in the new aeon, with
the likely support of the Order itself. The ONA states that Vindex
may be male or female, and of any ethnicity. Vindex is also upheld as
an archetype to which any mystic of the Seven Fold Way can aspire to
embody.
Expand or Die: the ONA is aware that it does not exist in a vacuum,
and that rival sects or traditions compete for the same group of
potential initiates. The Order admits that it is one of three western
esoteric groups that are openly aligned with the Left Hand Path.44
Likewise, the ONA of today is considerably more diverse than the
114
Order in the previous century, in that its very concept of affiliation has
broadened to include not only the mystics of the Seven Fold Way who
are the spiritual core of the order, but also Balobian artists who use
video and media to promote the ONA’s sinister spirituality, and
Dreccian urban tribes who put the sinister mythos into concrete action.
THE FUTURE VISION OF THE ONA
Past, Present, Future: On the one hand, the ONA very much looks
to the future and makes use of modern communications technologies
– but simultaneously it prizes the concept of hereditary and ancient
tradition transmitted on a personal basis. The ONA states: ‘ONA as
a kind of ancestral pathei-mathos handed on person to person in the real
world (not in cyberspace), and the individual quest for lapis philosophicus,
of what is found in ‘the abyss’ after having followed what is ‘the ONA
way’.45 Even as Anton Long has retired and many of the earlier ONA
internet sites and blogs have been deleted, the Order has established
new sites that continue to promote the authentic tradition of the Inner
ONA, especially those traditions relating to the Rounwytha and ancestral
tradition.46 Yet the writings of the Order in cyberspace are in some
sense a fail-safe, and not a replacement for person-to-person learning,
let alone direct experience.
Growth and Evolution: the ONA recognizes that while its past is
rooted in the pagan and satanic traditions of western Europe, these
were a starting point, rather than an anchor. The ONA nexions of the
early 21st century may admit their spiritual heritage has very
Eurocentric roots, but the overall tone of the Order’s latest
publications sound a somewhat different tone (culturally and
linguistically) than those of the 1980s and 1990s. Indeed, the ONA of
today appears to include spiritual vocabulary of Buddhism, Hinduism,
and Islam, perhaps in an effort to expand its potential market beyond
the ‘regular’ dark or gothic subcultures of the Americas and Europe.
Further, while the Order’s members do continue to employ the term
‘satanic’ as a self-reference, it is an image that the ONA appears to
have outgrown during the early 21st century.47 A renewed focus on
Hermeticism and the hermetic corpus is articulated in the recent 2014
115
essays of the Order, and it is likely that this particular aspect of the
ONA’s heritage will be the dominant feature for which it is known in
the coming decade.48 Thus while the ONA is likely continue to grow
and diversify, it will do so with a serious sense of its traditions rooted
in blood and soil. These are interesting times for the ONA, and its
senior membership acknowledges that from their unique point of view,
the future of the Order looks bright indeed.
116
REVIEW QUESTIONS ON THE

ORDER OF NINE ANGLES
1. When and how did the Order of Nine Angles arise?
2. Who is Anton Long?
3. What parts of the world are home to the ONA today?
4. What is the structure of the ONA? What is the function of the

Outer Representative?
5. What is a Nexion? What is a Drecc? What is a Balobian?
6. What are the five core principles of the ONA?
7. What is the Seven Fold Way? What is its purpose?
8. What is meant by the term ‘Dark God’? What is the Acausal?
9. What are the main goals of the contemporary ONA?
10. How is the ONA likely to expand in the 21st century?
117
Charpentier, Jarl. ‘A Treatise on Hindu Cosmography from the

Seventeenth Century’, Bulletin of the School of Oriental Studies, University
of London, Vol. 3, No. 2 (1924): 317-342.
Gonda, J. ‘Ancient Indian Kingship from the Religious Point of View

(Continued)’, Numen, Vol. 4, Fasc. 1 (Jan., 1957): 24-58.
Long, Anton. Hostia I, II, III. Thormynd Press: Shropshire, 1992.
Long, Anton .‘Satanism: the Epitome of Evil’ 2008. Order of Nine

Angles. August 2012. <http://lapisphilosophicus.wordpress.com
/2012/08/25/satanism-epitome-of-evil/>
Long, Anton. ‘Order of Nine Angles Style, O9A Chic’ 2011. Order of
Nine Angles. August 2012. <http://lapisphilosophicus.
wordpress.com/2012/08/21/order-of-nine-angles-style-o9a-chic/>
Long, Anton. The Sinister Tradition. Order of Nine Angles:

CreateSpace, 2012.
Long, Anton. Sinister Tales. Order of Nine Angles: CreateSpace, 2012.
Long, Anton. The Sinister Way. Order of Nine Angles: CreateSpace,

2013.
Long, Anton. Hostia: Secret Teachings of the ONA. Order of Nine

Angles: CreateSpace, 2013.
Myatt, David (trans). Mercvrii Trismegisti Pymander: A Translation and

Commentary. CreateSpace, 2013
Order of Nine Angles. The Deofel Quintet. 1974-85.
Order of Nine Angles. Naos. 1st ed. 1979, revised ed. 1989.
118
Order of Nine Angles, Codex Saerus. Thormynd Press 1st ed. 1983,
revised ed. 2008.
Parker, R. ‘What Makes the ONA Unique’ 2014.

<https://omega9alpha.files.wordpress.com/2014/11/complete-
guide-o9a-v7.pdf>
Parker, R. ‘The Esoteric Philosophy of the Nine Angles’ (February

2014) <https://omega9alpha.files.wordpress.com/2014/11/
complete-guide-o9a-v7.pdf>
Parker, R. ‘Perusing the Seven Fold Way: Historical Origins of the

Septenary System of The Order of Nine Angles’. January 2014.
<https://omega9alpha.files.wordpress.com/2014/11/complete-
guide-o9a-v7.pdf>
Pingree, David. Picatrix: The Latin Version of the Ghayat al-hakim,

Studies of the Warburg Institute, University of London, 1986.
Senholt, Jacob. C. ‘The Sinister Tradition: Political Esotericism & the

convergence of Radical Islam, Satanism and National Socialism in the
Order of the Nine Angles’, Norwegian University of Science and
Technology, Conference: Satanism in the Modern World. November
2009: 7.
Sieg, George. ‘Angular Momentum: From Traditional to Progressive

Satanism in the Order of Nine Angles’, Norwegian University of
Science and Technology, Conference: Satanism in the Modern
World. November 2009: 2-3.
Tempel ov Blood. Tales of Sinister Influence. Tampere: Ixaxaar, 2006.
Tempel ov Blood. Liber 333. Tempel ov Blood Publications:

Angleton Imprints, 2013.
119
ONLINE SOURCES
lapisphilosophicus.wordpress.com – A site containing many

classic and contemporary ONA articles.
rounwytha.wordpress.com – An ONA site dedicated to the

Rounwytha current within the larger tradition.
www.omega9alpha.wordpress – Another recent (2013) site with

current ONA articles.
www.scribd.com/japer9 – ONA Scribd document archive.
www.o9a.org – The Semi-official ONA website, reduced in 2013 to

hosting less documents than in previous years.
abglodge.wordpress.com – The official weblog for ABG Lodge.
www.youtube.com/channel/UC1irOZMr-v5V8Vh6s3lyQGQ –
The official YouTube channel for the Tempel ov Blood.
120
CHAPTER FIVE
SUFISM: THE BOUTCHICHI TARIQA
Sufism holds an interesting position in the field of mysticism, as it is

simultaneously one of the largest and most internationally widespread
of contemporary mystic traditions, while likewise possessing a
common sense of authentic tradition and practices that descend from
the original Muslim community in its earliest phases.1 While Sufism is
not necessarily accepted as orthodox by the entire global community
of Islam, it is certainly the favored path or sect of Islam for millions of
Muslims around the globe. Likewise, as Sufism has spread across the
world, it has maintained certain techniques in common, but also
adapted itself to the various loci in which it is situated. A visit to a
zawiya in Morocco and a khaneqa in Turkey will have some similar
practices (such as chanting, recitation of the Quran, prayer), but also
remarkable differences in devotional practices. Further, the origins of
Sufism itself remain a mystery to students of Islam’s history – while
Sufi mystics themselves consider their practices to be traced directly to
the practices of the Prophet Muhammed himself, it is difficult to
reconcile the wide range of practices as representative of a single
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‘original’ tradition. Most notable of these common practices are (1)

the constant chanting of the 99 divine names of God as an act of
remembrance (called dhikr in Arabic), (2) an emphasis on the Quran as
a pillar of daily life, and (3) a strong relationship between the shaykh
(spiritual master) and murid (disciple).2
Whatever the beginnings of Sufism, over the course of the nearly
1500 years since the rise of Islam, it has become one of the most
powerful mystic traditions (if not the most powerful), with influence
in religious, political and cultural arenas. In most cases, Sufi societies
are organized like a large extended family, giving its adherents access
to a community network which offers spiritual and mundane assistance
to its membership. This chapter focuses on the Boutchichi (also called
in Arabic ‘Boutchichia’ or ‘Boutchichiyya’), which is one of the primary
Sufi tariqas (lineages) native to North Africa. The Boutchichi are lead
today by Shaykh Hamza Boutchichi, who resides in the village of
Na’ima in Berkane province of Morocco. The tariqa itself provides an
overview of its distinct understanding of Sufism, saying:
The Tariqa Qadiriyya Boutchichiyya is a school where the master

educates and elevates the seekers (Murids) to high stages of gnosis
and appropriate stations of mysticism, promotes them in the
Divine Love, and helps them to rise above their ego (Nafs) by
means of Invocation (Dhikr), Love (Mahabba) and Companionship
(Suhba) ... To discover Sufism, it is up to you to take the first step
to drink from the sources of Divine Love. It is like honey – you
cannot enjoy its sweetness if you do not taste it.3
BACKGROUND OF THE BOUTCHICHIA TARIQA
In Persia during the 12th century, there arose to prominence a mystic

named Abdul-Qadir Jilani. Jilani came from a family of religious
scholars, and inherited the family madrasa (‘religious school’) in the
natural course of time. A mystic of great reputation, he penned several
notable works which remain in circulation today. After his death, the
spiritual movement which he began spread through his disciples, who
claimed to practice certain esoteric devotional practices passed down
from the Prophet Muhammed to Ali bin Abu Talib. These disciples
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spread his teachings throughout Iran into Turkey and Iraq, and by the
15th century the Qadiri tradition was established in much of the Near
East and Africa. In the 18th century, in Morocco, the Qadiri became
established with the arrival of Sidi Ali Qaidiri.4 He was succeeded by
Shaykh al-Mokhtâr the first, who was succeeded by Hajj al-Mokhtâr,
succeeded by Hajj Muhyî Addin, succeeded by Sidi Al Mokhtâr
(grandfather of Sidi Hamza), Sidi Abu Madyan Boutchichi (shaykh of
Sidi Hamza and Sidi Hajj al Abbas), who was succeeded by Sidi Hajj al
Abbas (father of Shaykh Hamza), who is succeeded today by Sidi
Hamza al Qadiri al Boutchichi, the contemporary leader of the
tradition.5 Thus, as part of the greater Qadiri tradition, the Boutchichia
can be considered to be nearly a millennium old; on the other hand,
the tariqa itself is relatively new to Morocco, and can be considered as
a Moroccan phenomenon of roughly three centuries.6 The term
‘Boutchichi’ itself stems from the family name of Sidi Abu Madyan,
and has remained in use since then as the various shaykhs have been
from the Boutchichi family.7
In the three centuries that the Qadiri-Boutchichi have been in
Morocco, the movement has grown exponentially to become one of
the two largest tariqas in the Maghreb, and also to expand beyond
Morocco’s borders such that Boutchichi zawiyas (spiritual lodges) are
found internationally. Within Morocco itself, the movement began as
a rural phenomenon, and most of its few members were initially from
the lower levels of society. Yet today in 2013, it has shifted to a largely
urban movement, where the majority of Boutchichi zawiyas are located.
Further, many of its members occupy positions of considerable social
importance, even within the royal palace and at senior levels of the
government. One recent study on the order, Sidi Hamza Boutchich:
Cheikh al Akbar, al Kibrit al Ahmar (‘Hamza Boutchich: The Great
Shaykh, the Red Sulfur’), contains a chapter on prominent
contemporary members, which shows how it is considered a powerful
or prominent social force today – a serious contrast with the tariqa’s
humble beginnings.
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ZAWIYA SIDI MESSAOUD L-QADIRI 8
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THE ZAWIYA
A zawiya is a spiritual lodge or center, usually a dedicated physical

building in areas that have a sizeable Boutchichi population, though
outside of Morocco it is not uncommon to hear of a residential house
or apartment owned by murids, who have a dedicated space within that
is used as a zawiya. In the medieval period, zawiyas could range from
small structures to very sizable complexes. The zawiya is usually
headed by a muqadam, who oversees the logistics and also serves as a
contact person for the murids of that zawiya; in some cases, the muqadam
also serves as a spiritual guide, as they are often selected from more
senior murids. The central zawiya of the Boutchichi (Madagh) is located
currently in Berkane province.
SHAYKH HAMZA BOUTCHICHI
The current leader, Sidi Hamza Boutchichi, was born in 1922 in

Madagh, Morocco to a prominent Sufi shaykh, Sidi Hajj Abbas. As the
scion of a deeply religious family, his early education was in keeping
with the classical Moroccan schooling for future religious leaders.
Apparently possessed of a mystical nature even as a youth, he was
recognized by mystics as a future prodigy.9 Thus it is known that at a
very young age, the future shaykh began his education by memorizing
the Quran in its entirety, and then studied such Islamic disciplines as
Arabic Grammar, Usul Quran (basics of the Quran), Tafsir
(‘Commentary’), Sharia (‘Canon Law’), Fiqh (‘Jurisprudence’), and
Mantiq (‘Logic’). Later, the young Sidi Hamza studied advanced
disciplines in Islamic studies, such as tasawuf (Sufism), and went on to
pursue his ijaza (license) degree at University of Oujda. A prominent
online Boutchichi biography of him reports that:
He pursued his studies along the lines of the traditional education

of the time in the Zawiya at Madagh and Quranic school. His
early disciplines entailed four main pursuits:
1. Learning the Quran (from 3/4 years until 8/9 years).
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2. The religious sciences (MUTUN) grammar (NAHU),

jurisprudence (FIQH) for six years.
3. After the death of his uncle and teacher, Sidi al-Makki in
1936, Sidi Hamza went to Oujda to continue his studies at
the university (1937-1940).
4. He returns to the Zawiya in Madagh, where for a further four
years he deepened his knowledge in the company of two
religious scholars (‘ULEMA) from the city of Fes.10
Thus the initial, secondary, and university training of Shaykh Hamza

was completed by the approximate age of 18, and the Shaykh would
have been approximately 22 by the time his studies in Fez were
completed. During his second year in Fes, in 1942, he became a
disciple of the prominent mystic, Sidi Abu Madyan, at the relatively
young age of 19. It was thirty years later in 1972 that he received the
leadership of the tariqa, which passed to him at the death of his father.
Since that time, Shaykh Hamza has come to be recognized as one of
the leading spiritual figures of all North Africa, and is considered by
other Sufis to have reached the highest levels (or stations) of spiritual
evolution.
While it is difficult to calculate the global Boutchichi population, it can

be safely said that Morocco has the greatest concentration of
Boutchichi, and that their number surpasses a million members within
Morocco alone.11 One of the easiest ways to gather data on the
Boutchichi is through their websites, of which a strong concentration
are found in French (and in France), but also in the US and throughout
Europe to a lesser extent. Several websites, for example, identify
Boutchichi centers in such cities as Birmingham, Bradford, London,
Manchester, and Nottingham. One of the primary websites reports
that the growth of the tariqa in recent decades has resulted in ‘the
widespread growth of the Tariqa beyond the hundreds of thousands
of disciples in Morocco, to Muslim and ethnic convert communities
across Western Europe, Great Britain, the USA, West Africa, the
Middle East, Thailand and beyond.’12
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In terms of demographics, historically Sufism has been a primarily

male-dominated tradition, but not exclusively so. Today, the
Boutchichi welcome female and male members both, though the
group devotions are segregated. In keeping with mainstream Islam,
the leadership of the zawiyas and the tariqa itself is reserved only for
males.
Sufism is considered attractive today to those potential initiates who

desire a spiritual tradition that gives meaning to daily religious rituals
that might otherwise seem dry. Normally (but not always), most murids
are already Muslim by religion, though to what extent they are
practicing mainstream Islam varies, as is the case with other paths of
spirituality that are part of larger faith traditions. The Boutchichi tariqa
considers itself to be orthodox, yet also a tradition in the spirit of the
age, and thus it especially tends to attract those interested in Sufism
who crave a tradition that is both rooted in tradition, yet very aware of
the contemporary world in which it exists.13 This is in distinction to
other tariqas that place greater emphasis on classic tradition with little
regard for the specifics of the particular century in which they may be
situated.
Sufism is not by any means a private system of spirituality, nor is it a

path for those who like to work alone and unsupervised. For the
Boutchichi, like many other tariqas, one of the most important aspects
of the spiritual discipline is the relationship between the murid (disciple)
and the shaykh (literally ‘elder’). To join a tariqa, a potential member
must swear an oath of allegiance (bay’ah in Arabic) to obey the shaykh
in all things. This applies first and foremost to spiritual matters, of
course, but as Islam considers itself to be a system that covers all
aspects of life, the oath of allegiance extends the shaykh’s influence (or
responsibility) to almost all areas of a murid’s life. Thus the murid may
(and in some cases should) seek guidance and wisdom from the shaykh
not only for religious practice, but in family, education, and career
matters also. Specifically, such issues as the choice of career, selection
of a spouse, and the decision to relocate the home to a different
continent – these are all issues in which the murid can request religious
guidance.
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CURRENT LEADERSHIP
Sufism is both a private and a social pursuit, in that the mystic is

expected to practice devotions in private, and indeed the act of
seclusion (khilwa) is well documented, in which the mystic withdraws
entirely from society for a period of usually one month. Yet likewise,
Sufism places strong emphasis on the tariqa as a community or society.
True, all Muslims are considered a spiritual family, as the Prophet said
that all Muslims are siblings, but members of a tariqa (such as the
Boutchichi) feel a strong sense of kinship, perhaps heightened by the
oath of loyalty to the shaykh, and also by the emphasis on such group
practices as dhikr and hadra.
Unlike in Dharmic traditions, the disciple does not worship the
shaykh; however, the reverence shown to the shaykh is similar to the
reverence shown towards Hindu gurus by their devotees.14 Further,
some Sufis regard the shaykh as a modern day prophet, believing them
to be in direct touch with the divine – a problematic notion for
mainstream Islamic theology – and able to do miracles at will. Clearly,
the shaykh is expected to exhibit very special characteristics to maintain
their position as head of the order. On the relationship between the
shaykh and murid, the prominent site Sufiway.net reports:
The Shaykh does not have to talk with his disciple (MURID) to
achieve these meanings (MAAANI). Sidi Hamza said: ‘The one that
understands the value of the Shaykh knows that his relationship
with him does not depend on words. You see me and I see you, it
is largely sufficient.’
Eye contact between Sidi Hamza and his disciple is the key to
existence (HADRA), closeness (KHURB), and education (TARIBIYA).
It is one vision (NADRA) from Sidi Hamza that enter
the MURID to HADRA. This NADRA is the chemistry of rapture
(SAADA) and the gate to drink His (GOD) wine, and what a wine!
After this very priceless NADRA takes place, the MURID gets into
the stage, which drives his/her power of heat (HIMMA) very high
to love, worship, and invocation.15
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Thus the relationship of the shaykh and murid cannot be stressed

enough, as it is a critical part of the tariqa and Sufism in general. It is
also an issue that causes no small amount of curiosity in those who
study the history of Sufism (in the general sense, and not specifically
the Boutchichi). No early Muslim works mention anything resembling
the tariqa, or the intended relationship between the shaykh and murid.
Likewise, the unquestioning devotion and obedience seems curious,
given several hadiths of the Prophet which criticized the Christian and
Jewish communities for similar unquestioning obedience to their
respective spiritual leaders.
It has been said already that Sufism relies on the relationship or
bond between the teacher and student, which is one of fealty and
obedience in return for guidance and support. Ideally, all murids would
take the oath of allegiance directly with the living head of the Order.
Yet as a tariqa grows, such as in the case of the Boutchichia, who are a
sect of the larger Qadiriya tariqa, this proves nearly impossible, as it
may not be feasible for murids to travel internationally to meet their
shaykh. This being the case, some tariqas have evolved a series of ranks
not unlike a pyramid, where THE shaykh is the proverbial top of the
pyramid, and is seconded by other shaykhs (elders) or senior devotees,
who often hold of khalifah or muqadam, who act as deputies of the
shaykh in a given region. A local zawiya will usually have a muqadam,
who is the leader or caretaker of the zawiya itself. In this way, the tariqa
is like a web, in that various deputies of the shaykh are found all over
world, who connect the murids to the shaykh himself.
Needless to say, as the shaykh receives the fealty of the entire tariqa,
he can commands considerable social and political power. Further, as
(in the case of the Boutchichi tariqa) a tariqa may have many members
that are quite wealthy, the shaykh has access to considerable financial
resources. This is not to say that the shaykh lives in luxury, but rather
that they have the means to allocate funds to build infrastructure for
the benefit of the tariqa, which go beyond the simple private means to
which they would otherwise be accustomed.
It is a frequent feature of Sufism that the immediate and extended
family of the shaykh often tend to inherit the leadership position, not
unlike a family business, though this is not always the case. This comes
not necessarily from a point of nepotism, but rather from the idea that
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the baraka (charismatic power) of the shaykh is passed down the family
line, and thus the children or relatives of the shaykh are the most likely
to inherit the baraka itself. On a more mundane level, the family of
the shaykh are likely to have the shaykh’s interests at heart, and so they
form an entourage that protects the shaykh and limits access to him,
again a way that parallels perhaps the social dynamics of royalty.
The Boutchichi have zawiyas all over the world, though they are
most concentrated in North Africa, and especially in Morocco. Shaykh
Hamza directs the tariqa from the central zawiya in Madagh (near
Na’ima where he resides today with his family). Madagh thus serves as
a sort of pilgrimage site for the Boutchichi, and especially on Islamic
holidays it is filled with devotees from around the world, who travel
great distances to be near the shaykh, and to enjoy fraternal bonds with
the other members.
BELIEFS & PRACTICES OF THE BOUTCHICHI
SUFISM: THE BOUTCHICHIA VIEW
The Boutchichia tariqa views itself as a tradition of education and

spiritual formation. The shaykh is held to be the supreme teacher of
the movement, who is responsible for the spiritual growth of his many
disciples. Like many Sufi traditions, the Boutchichi tariqa holds that
Islam is intended to properly connect the human being with the Divine
Presence. Sufism is thus viewed as a tradition within Islam wherein
the disciple performs all of the obligatory acts, but then supplements
these with additional voluntary practices, that are designed to cause
spiritual development. Already, mainstream Sunni Islam (as found in
Morocco) sets forth practices by which Muslim can prepare themselves
to encounter the Divine Presence in the afterlife and in anticipation of
the Day of Judgment, and likewise to enjoy the permissible fruits of
material life while still living on earth. Sufism does not deny this by
any means, but offers a system by which the believer can purify
themselves in order to enjoy the Divine Presence – not only in the
Afterlife (as in mainstream Islam) – while still living on earth. The
miracles and visions of the prophets and early saints are considered to
be current phenomena, experienced by those Sufis that have advanced
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considerably along this particular path, as a result of their own baraka

(this term is discussed below). Indeed, the very term tariqa actually
means ‘road’ or ‘way’ in Arabic, likening Sufism to a journey or
pilgrimage with the Divine Presence as the ultimate goal of the traveler.
The close, personal relationship of the believer to the Divine
Presence is one of the most significant concepts in all of Sufism, and
is found in all tariqas globally. Since God is considered the source of
all light, knowledge, blessing, and power, Sufis aim to develop their
connection with the Divine Presence, in hopes of attaining a genuine
communion with God which surpasses the normal relationship sought
by other practicing Muslims.
The Boutchichi conception of the tariqa can be compared to a field:

there are periods of growth and development, and periods where
growth recedes and the field lies fallow. At times when a strong and
spiritually advanced shaykh leads the tariqa, the tariqa takes on the
function of the tariqa at-tarbiya, meaning ‘tariqa of spiritual education’.16
At other times when a less advanced (or potent) shaykh leads the tariqa,
its influence and growth may diminish, and at this time it is referred to
as a tariqa tabarukh (‘tariqa of blessing’).17
ORTHODOXY
It should be stressed that while today Sufism may not be considered

‘mainstream’ by all Muslims globally, nevertheless it is very much a
spiritual tradition that was embraced and practiced in the classical
period, sometimes with different names or terminology, and that it was
taught at eminent Islamic institutions as an advanced science of Islam
(as a good example, by the prominent Persian mystic and scholar,
Imam Al Ghazali). While like any broad spiritual tradition it has had
its offshoots that may themselves have been (or are) studied as ‘liminal’
or ‘syncretic’, this is not the case for the greater majority of classical
Sufi movements, both Sunni and Shi’ite. Thus Sufism is considered by
its contemporary adherents to be practicing a tradition that is very well
attested and established historically within Islam, and to have been very
respected by the religious scholars of Islam’s early and classical periods.
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The Boutchichi consider themselves to be very orthodox Muslims, the

majority being Maliki by jurisprudence and Ashari by creed.
TAKHALI AND TAHALI
Traditionally, many eastern tariqas have taught that spiritual growth

involves takhali (deprivation, austerity) and tahali (embellishment).
This is to say that before a Sufi is ready to accept the sweetness of the
Divine Presence, they must first be cleansed of the impurities of
character and spirit.18 This cleansing is often unpleasant, as it usually
involves activities that humiliate the mystic in order to break down the
ego (which is itself a barrier to true spiritual growth). This historically
would often involve retreats in isolation, fasting, and even more
extreme practices.19 Of course, this particular idea is not generally
unique to Sufism, and is found in other mystic traditions, such as
medieval Christian monasticism. After the Sufi has undergone enough
of the difficult or unpleasant takhali activities, they can then begin to
be rebuilt by the process of tahali.
However, in contrast to this classical teaching, Shaykh Hamza
today teaches that humanity no longer has the patience for the rigorous
austerities needed for spiritual growth. In this age of instant
gratification, social media, and rapid pace of life, people are no longer
willing to suffer humiliation or hardship to make their first steps in
spirituality, Sufi or otherwise. Thus the Boutchichia tariqa today holds
that God sends first the tahali (embellishments), in order to attract and
retain its newer initiates – who may otherwise be frightened away by
what they perceive to be ‘extreme’ spirituality. Thus, newer members
are more likely to initially have pleasant or positive experiences, such
as spiritual ecstasy, auspicious dreams, or trance states with visions.
Those who are dedicated will later move on to the more rigorous
takhali exercises.
RANKS
In eastern Sufism, it is commonly believed that there are several ranks

or stations (Arabic maqam) to which a practitioner can aspire. Building
on orthodox Islamic doctrine, eastern tariqas articulate that all Muslims
132
occupy a certain spiritual level or station, and that those levels closest
to God are reserved for prophets and saints of the highest quality.
Indeed, through continuous devotional acts and piety, a Muslim may
hope to attain the level of a saint or Wali-Allah (‘Friend of God’)
through certain devotional practices, which have been passed down
from the sunnah or tradition of the Prophet Muhammad himself. In
speaking of ranks, it should be understood that mainstream Islam
establishes that all believers will be assigned to a particular ‘rank’ or
‘station’. The senior members are those who have reached the highest
level of spiritual growth, and thus the most qualified to give guidance
to others who seek the divine presence. In a way, the ranks may be
considered as milestones along the path that leads to union with the
Divine Presence.
Yet the Boutchichi (and likewise other North and West African tariqas)
differ from their eastern cousins. The Boutchichi have no concept of
ranks or stations, and no esoteric hierarchy. In fact, there are no
specific terms that exist to differentiate a senior member from a new
initiate. This is not to say with time that a member of the tariqa does
not experience a change in their experience of the divine, but rather
that it is not reified or articulated in the same way that is common to
the eastern traditions.
Nevertheless, the Boutchichi do have a specific vocabulary for the type

of shaykh who leads the tariqa. Much like the tariqa itself has two
periods (either of ‘blessing’ or ‘education’), the shaykh is considered to
be of two types. The first category of shaykh is that of the shaykh rabani
or shaykh at-tarbiyya (‘shaykh of formation’), so termed because through
the considerable spiritual powers, he is able to guide his disciples to
make swift spiritual progress.20 The second category of shaykh is the
shaykh tabarukh (‘shaykh of blessing’), who is considered to be a
spiritually advanced figure who is possessed of much spiritual power
or baraka (see below). This type of shaykh is considered to be a spiritual
leader and mentor, yet is not perhaps as charismatic or as gifted as the
first type of shaykh at leading and growing the tariqa.21
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BARAKA
One of the more complex terms within Islam is baraka, which could
be translated as ‘spiritual power’ or alternately ‘blessing’, which flows
ultimately from God. The possession of baraka is thought to convey
good fortune in the normal Muslim, and to bring actual spiritual or
supernatural power to those saints and holy places which possess large
stores of it. The Boutchichi, like other Sufi traditions, believe that as a
mystic progresses upwards on the spiritual path, it is expected that they
would collect increased amounts of baraka through more and more
frequent contact with the Divine Presence. Consequently, it is normal
for miraculous or supernatural phenomena to be caused or observed.
Likewise, the more advanced the practitioner, of course, the more
powerful the phenomena. Shaykh Hamza himself is widely held by the
Boutchichi members to possess formidable supernatural powers, as
evidence of his very elevated spiritual station.22 Popular examples of
this include knowledge of the future, perception of remote events, the
power to expel harmful jinn (spirits) from a place or person, and the
ability to heal illness. It is not normal, by contrast, to hear tales of
miracles like those of the Old Testament prophets like Moses or Elijah.
Further, as baraka is a quality that can be transmitted, it is believed that
Shaykh Hamza and his closest disciples can share their baraka with
those whom they wish to empower, and thus the physical presence of
the shaykh (or his deputies) is greatly sought by sincere devotees.
SIRR
The term sirr means literally ‘secret’ in Arabic, but in the Boutchichi
tariqa (and Sufism in general) it refers to the ultimate truth, the highest
knowledge that is understood completely only by the shaykh, and
radiated from him to the all members of the tariqa. It is indescribable
– that is, it cannot be communicated by words, cannot be discovered
in books, and cannot be taught by another – it must be directly
apprehended through the devotional practices and austerities that lead
to communion with the Divine Presence. The possession of the sirr is
the trait that marks and defines (at least in part) the shaykh of the tariqa.
The baraka of the sirr is believed to be passed to the next shaykh at the
134
death of his predecessor. In joining the tariqa, each of the members of

the tariqa gain some measure of the sirr, though their ability to
comprehend it is limited to their own mystic advancement along the
path. Thus a new initiate might have some sense of the sirr, whereas a
senior member of the tariqa who has practiced the austerities and
devotional practices with rigor is likely to have a considerably more
developed understanding of the mystical secret at the core of the tariqa.
PRACTICES
Like all Muslims of the Sunni denomination, the Boutchichi rigorously

uphold the five pillars of Islam, namely: 23
1. Prayer: all Muslims must perform five obligatory daily prayers, and
these may be supplemented by supererogatory prayers, which are
based on the sunnah (Ar. ‘practice’ or ‘tradition’) of the Prophet.
2. Alms-giving: all Muslims must give a fixed percentage of their

annual income. This in turn may be supplemented by additional
charity to those in need, or to such pious institutions as schools,
mosques, and hospitals.
3. Testimony of faith: to be recognized as Muslim, one must

pronounce the testimony of faith before witnesses (though this is
usually not ritualized for those raised to Muslim parents). The
testimony is (in English): ‘I testify that there is no god but God,
and that Muhammed is His prophet.’
4. Pilgrimage: it is obligatory on all Muslims with sufficient financial

means to make a pilgrimage to Mecca once in their lifetime.
5. Fasting: all adult Muslims of healthy mind and body must fast (i.e.
abstain from sexual conduct, food, and water, from dawn to dusk)
during the month of Ramadan each year.
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TASBIH (PRAYER BEADS) 24
DHIKR
As stated above, the Boutchichi tariqa teaches that through particular

practices inherited from the Prophet Muhammad, the mystic may
greatly increase their connection to the Divine Presence.25 Unlike
other forms of mysticism which require rigorous austerities, the
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Boutchithi focus more on acts and rituals of devotion through which

the negative aspects of the self may be purged, and the positive
characteristics enhanced. One of the most important practices for the
Boutchichia tariqa, and indeed for Sufis of most traditions, is the
practice of dhikr (‘remembrance’), a form of meditation in which the
mystic practices the repetitive chanting of the names of Allah.26 The
importance of the practice is stressed by the shaykh, and the official
websites of the tariqa reflect this, saying:
Invocation (‘dhikr’) is the invocation with the tongue, and

remembrance by the heart, of the Divine, through repetition of
specific litanies which may include the names of Allah, chapters of
the Quran, or prayers of blessings on the Prophet Mohamed, peace
be upon him. The disciples practice regular morning and evening
invocations (dhikr), on their own, referred to as the ‘Wird’. The
format of this Wird is prescribed by Sidi Hamza, and is the means
by which the master uses to educate the disciple.27
This passage is interesting, as it expands the Quranic sense of dhikr

(which is indeed an emphatically commanded practice) to include not
only the remembrance of the Divine Presence, but also to include the
blessing of the Prophet Muhammad. This inclusion of the prayers for
the Prophet reinforces the important status that he holds within the
Boutchichi order, and as the wird (liturgy) of the tariqa is set by the
shaykh, it stands to reason that the convictions or beliefs of the Shaykh
are reflected in this practice.
The standard wird (Arabic for ‘daily liturgy’) of the Boutchichi is

considered to be a serious exercise, and is not taken on lightly. It is
composed of a set liturgy of verses and invocations, which the Sufi
must recite daily. It can be noted that this liturgy includes pious
phrases (e.g. Astaghfirullah (‘God forgive me’) and Tahlil (la ilaha ila
Allah, ‘There is no god but God’); recitation of Salat an-Nabi (‘Prayers
for the Prophet’) as well as the recitation of several Quranic surahs,
such as Al-Fatiha and Ya-Sin. Also recited are passages from the Dala'il
al-Khayrat, a famous 15th century devotional work, commonly recited
137
by many contemporary tariqas. It should be stressed that these

devotional activities would take several hours per day, especially for
the performance of the Tahlil recitation. Sufis will commonly use tasbih
(‘prayer beads’, see example on p.136) to assist in keeping track of their
repetitions, which in the case of the Boutchichi, number in the
thousands per day.
DALA'IL AL-KHAYRAT MANUSCRIPT

(CHESTER BEATTY LIBRARY) 28
It should be noted that while Dhikr is indeed considered an

obligation on the individual Boutchichi murid, it can be performed by
multiple murids together. This group practice may be at the home of a
murid, in a mosque, or else in a zawiya itself.
138
WADIFA
Sufism is certainly a pursuit that places responsibility for advancement

on the shoulders of the mystics themselves, but it is not at all a solitary
pursuit. As described above, the Boutchichi congregate in zawiyas for
fellowship, but also for group devotional practices. A wadifa is a group
liturgy which is practiced every night, usually at a zawiya. It can be noted
that this liturgy is composed of songs of praise, pious phrases (e.g.
Hasbun’Allah ‘God is my refuge’); invocations (e.g. Salat an-Nabi
‘Prayers for the Prophet’), the names of God (e.g. Ya Latif ‘Oh Sweet
One’) and the recitation of two Quranic surahs. Another important
component of the wadifa is the recitation of qasidas, special poetry or
spiritual songs which typically exalt the Prophet Muhammed.
While the wadifa is indeed a nightly event, this is not to say that
every Boutchichi in the region would attend, and so in some regions it
may not be performed if the congregation is not large. Likewise, the
wadifa does not replace the wird, so a member of the tariqa must
perform the daily wird regardless of their participation in the group
ceremony.
HADRA
As part of the wadifa, it is normal for the Boutchichi to also recite

qasidas or spiritual songs. During the performance of these songs, it is
possible for one or more of the members to be overcome by a
powerful state of spiritual ecstasy, referred to as hal in Arabic. This
can be observed sometimes by the mystic in question rising to stand,
and rocking back and forth in a rhythmic fashion. 29 When three or
more of the tariqa enter this state (and rise to their feet), the entire
gathering will likewise stand in recognition of the fact that several of
their number have been taken by this state. It is understood that this
state is brought on due to baraka, and thus it is regarded with a certain
reverence, and not with distaste of any kind. It is important to note
that this state can also occur outside of the zawiya and in the course of
non-devotional activities, though this is much less frequent than during
group devotional practices.
139
MAWLID
While Boutchichi, like other Muslims, celebrate the annual holy days
of Eid Iftar (the feast marking Ramadan’s End) and Eid Kabir (the feast
of sacrifice, also called Eid l-Adha), the Birthday of the Prophet (called
Mawlid or sometimes Eid Mawlid in Arabic) is a special day for the
Boutchichi tariqa. During the week of this holiday, members
congregate at the central zawiya in Berkane, where they carry out the
dhikr and wadifa en masse, and with the physical presence of the shaykh
understood as a great spiritual asset. This gathering is not limited only
to Moroccans, but also draws members of the tariqa from Africa,
Europe, and North America, so that the gathering itself gives a very
real taste of the new international character of the tariqa. By contrast,
the Mawlid celebrations a century earlier would have been likewise
large, but likely also entirely Moroccan in terms of the membership.
The Mawlid event is very important for the tariqa, as it serves as a
chance for members from distant regions to meet and socialize, to
strengthen ties between themselves, and for the fortunate few, a
chance to spend a few minutes alone with the shaykh. It should be
understood that as contact with the Shaykh Hamza is considered a
necessary part of spiritual advancement, members are indeed willing to
travel and undertake expenses for this opportunity. At an event as
large as the Mawlid, it is more likely that one will only glance the shaykh,
but even that brief conduct is considered an opportunity to gain more
of the sirr and baraka of the living saint.
CONTEMPORARY GOALS
EXPANSION
Convinced of its divine mandate, the tariqa at present seeks to grow

and expand its membership – firstly within Morocco, certainly, but also
globally. As long as the tariqa is headed by a shaykh rabani (as Shaykh
Hamza is held to be), the tariqa will certainly continue to grow and
expand at a rapid pace. The Boutchichia tariqa positions itself as a
tariqa of education (tarbiya), dedicated to the improvement of
140
spirituality within Morocco and abroad. In terms of the goals of the

tariqa, one official Boutchichi website articulates it as follows:
Tariqa Qadiriyya Boutchichiyya continues to function as an alive

Sufi Way with a living Shaykh. The transmission of spiritual secret
(sirr) from Prophet Muhammad (blessings and prayers of GOD be
upon him) through the spiritual chain until it arrived to Sidi
Hamza, in addition to the Shadili Sufi Order and Tijani Sufi Order
secrets that Sidi Boumadiane acquired see: Initiatory Chain As-
Silsila, is now making Tariqa Qadiriyya Boutchichiyya the alive Sufi
school on earth that is able to graduate Savants of GOD and
educate it’s [sic] disciples correctly. Tariqa Qadiriyya Boutchichiyya
is not a Way of blessing (baraka) but way of spiritual secret (sirr).
A witnessed growth in disciples; men and women from diverse age, cultures,
nationalities and professions [italics mine for emphasis].30
As evidence of this deliberate move towards globalization, it is also

important to note that even in the last decade, the public online
presence of the tariqa has changed considerably.31 Where previously all
printed and digital materials on the tariqa were available predominantly
in French or Arabic, there are now a number of official or sanctioned
Boutchichi websites and online media archives (most noticeably Radio
Samaa at www.radiosamaa.info) which are in Arabic, French, and
English. This adaptation of English, a medium not used by many
murids in Morocco, can be read as a deliberate effort to make the
teachings of the tariqa available to the global community, rather than
merely to those Arabic and French regions in which the majority of
the membership currently exists.
NEW LEADERSHIP
Correspondingly, a secondary, more private contemporary concern is

likely also the identification of the next spiritual leader of the tariqa.
While Shaykh Hamza has done an excellent job of bringing the
Boutchichi into the 21st century, he is advanced in years (just over 90)
and is not likely to lead the tariqa for many more years. Thus a
successor will need to be found shortly, if one has not already been
141
identified. In keeping with the history of the tariqa over the last
hundred years, it is likely that the son (Sidi Jamal Boutchich) or
grandson (Sidi Mounir Boutchich) are strong candidates for the
position of shaykh. This is not to say that the succession will be
necessarily patrilineal, but the recent successions have all been within
the Boutchichi family, and Shaykh Hamza himself succeeded his own
father (Hajj Abbas).
SOCIAL MOBILITY
A third potential goal (albeit unarticulated officially) is that of social

advancement. While the origins of the tariqa lie certainly outside urban
centers and among the rural poor, the tariqa in 2013 has become an
urban phenomenon, and is well represented at all levels, included the
elite of Moroccan society.32 While this is not an urgent priority, it
stands to reason that the tariqa will continue to attract new membership
who join for a variety of reasons, be they spiritual or social – and if the
new membership happens to be increasingly from the middle and
upper classes, it will only serve to strengthen the social and political
influence of the tariqa itself.
FUTURE VISION
On the one hand, the Boutchichi tariqa has made incredible progress
in terms of its demographics, both in terms of the social strata from
which its membership stems, and also in terms of its new global
character. Yet on the other hand, unlike the eastern tariqas which have
always been large with a strong infrastructure and well-defined chain
of command, the Boutchichi have always placed emphasis on the need
for direct contact with the shaykh. Whereas eastern tariqas have evolved
a kind of chain-of-blessing by which one may receive the baraka and
sirr of a shaykh though authorized deputies (sometimes called khalifas),
this concept is entirely foreign to the Boutchichi. While indeed one
may join the tariqa by taking the oath of allegiance with a muqadam who
has idhn (permission) to receive the oath, the muqadam is not a
replacement for the shaykh, and cannot transmit the baraka or sirr
(though in exceptional cases, the Boutchichi could be argue that a
142
senior murid may possess a measure of baraka that can be passed on).
This being the case, it is understandable that murids would take pains
to see the shaykh and to spend time with him as much as possible.
Indeed, a century or more ago when the tariqa was still a small rural
phenomenon, this was indeed possible. However today, the tariqa’s
Moroccan initiates alone surpass one million, and its numbers abroad
are rapidly increasing. It is logically impossible for the shaykh to know
or see all the members, and so it is very likely that by 2050 (for
example) the structure of the tariqa may have evolved a more
formalized hierarchy – though this in turn would require the
reformation of some core beliefs about the nature of the shaykh, his
sirr, and his baraka.
143
REVIEW QUESTIONS ON
THE BOUTCHICHI TARIQA
1. What is the background of the Boutchichia tariqa? To which larger

tariqa does it belong?
2. What are the current demographics of the Boutchichi? In which

country is it based?
3. Does the tariqa have a rigid or more organic structure?
4. What is do the terms baraka and zawiya mean?
5. What are the routine activities of a member, e.g. rituals, meditation,

etc.?
6. To which major religious tradition does Sufism belong?
7. Who is Shaykh Hamza?
8. For what reasons might a person become involved in Sufism, as

opposed to mainstream Islam?
144
FURTHER READING FOR

THE BOUCHICHI TARIQA
Ben Driss, K. Sidi Hamza al-Qadiri Bouchich. Le renouveau du soufisme au

Maroc. Beirout: Dar albouraq, 2002.
Ben Rochd, E. Sidi Hamza Boutchich. Casablanca, Editions Déchra,

2004.
Berahab, O. Zaouiua Boutchichiya: Textas et documents à l’appui. Rabat:

Editions Bouregreg, 2004.
Bouasria, A. ‘The Boutchichi order and the Politics of Jouissance’ in

Middle East Studies, V. 3 (6), 08/2011, p. 421-427
Chittick, W. Sufism: A Short Introduction. Oxford: Oneworld

Publications, 2000.
Corbin, H. Alone with the Alone: Creative Imagination in the Sufism of Ibn
‘Arabi. Chichester: Princeton University Press, 1997.
Dehlvi, S. Sufism: the Heart of Islam. New Delhi: HarperCollins

Publishers India, 2009.
Ernst, C. The Shambhala Guide to Sufism. London: Shambhala, 1997.
Ernst, C. Sufism: An Introduction to the Mystical Tradition of Islam. Boston,

Shambhala, 2011.
Gowins, P. Practical Sufism : A Guide to the Spiritual Path Based On the

Teachings Of Pir Vilayat Inayat Khan. Wheaton: Theosophical Pub.
House, 2010.
Green, N. Sufism: A Global History. Oxford: Wiley-Blackwell, 2012.
Hussain, F. Sufism Revisited. Sang-e-Meel Publications, 2010.
145
Jackson, S. Sufism for non-Sufis? Ibn Ata ‘Allah Al-Sakandari’s Taj al-
‘Arus. Oxford: Oxford University Press, 2012.
Llewellyn Vaughan-Lee. Sufism: The Transformation of the Heart.

Inverness, Calif.: Golden Sufi Center, 1995.
Livingstone, J. Anatomy of the Sacred: an Introduction to Religion, 6th ed.

London: Pearson Education, 2009.
Michon, J. & Gaetani, R.Eds. Sufism : Love & Wisdom. Bloomington:

World Wisdom, 2006.
Nasr, S. H.. Living Sufism. London: Unwin Paperback, 1980.
Raudvere, C. and L. Stenberg, Eds. Sufism Today: Heritage and Tradition

in the Global Community. London: New York : I.B. Tauris, 2009.
Schuon, F. Sufism: Veil And Quintessence: A New Translation With Selected

Letters. Ed. James S. Cutsinger. Bloomington: World Wisdom, 2006.
Sells, M. Early Islamic Mysticism: Sufi, Quran, Mi’raj, Poetic and Theological
Writings. New York: Paulist Press, 1996.
146
ONLINE SOURCES
www.sufiway.net – One of the main official English language sites of

the Boutchichi tariqa.
www.dar-sirr.com – An English language site dedicated to Sufism in

Morocco. Covers multiple tariqas in North Africa.
www.radiosamaa.info – The multimedia website of the Boutchichi

Tariqa, hosting digital text achive, Dalail Khayrat with audio reading,
Quran, and impressive holdings of audio and video.
147
148
CHAPTER SIX
TANTRA: THE INTERNATIONAL NATH ORDER
If any contemporary mystic tradition is able to genuinely assert its

ancient heritage, it is the International Nath Order.1 While today a
popular Tantric tradition with members around the globe, the INO
traces its roots to sadhu sects of classical India. Founded in 1978 by
British-born Shri Gurudev Mahendranath, the INO is meant to assist
people in (1) awakening, (2) attaining mystical abilities, and (3) to
develop a new, more enlightened social order based on the pagan past.2
The INO is a contemporary tantric and occult society which focuses
on the knowing of the supreme Cosmic Spirit. On the one hand, the
INO has a clear sense of its core identity and unifying principles, as
well as a clear structure of guru-student initiation not uncommon in
mystic traditions. Yet the INO is also iconoclastic, and encourages its
members to develop such ‘super-psychic’ faculties of Insight,
Intuition, and Imagination, in order to plot their own escape from the
prison of the material world. The Order offers no fixed dogma, no
creed that its members must embrace, but rather a series of guidelines
and experiences that its mystics are free to adopt or not, as they see fit.
The INO is very much a group of individuals who each seeks unity
with the supreme Cosmic Spirit, and who share a similar mystic
paradigm and common experiences as they travel towards the
realization of the ultimate truth. Indeed, the Order appears to attract
those initiates who are drawn by occult spirituality. The INO seeks a
better world, where people may enjoy greater peace, freedom, and
happiness.
149
BACKGROUND OF THE INO
The International Nath Order has a well-documented history. The

larger Nath pānth (‘stream’ or ‘tradition’) to which the INO traces its
descent is itself genuinely ancient and dates back perhaps one thousand
years to two of its first named gurus, Matsyendranath (approx. 1000
CE) and his student Gorakhshanath.3 Here, it needs to be stressed that
the older mystic traditions from which the syncretic Nath sect
developed included the siddha and avadhuta traditions.4 The Nath sect
was heterodox and did not attract or exclude members on the basis of
religion; in fact, its membership has always included initiates with
diverse religious or cultural backgrounds.5
The International Nath Order itself was founded in 1978 by Shri
Gurudev Mahendranath, a British mystic who had spent years of his
life studying the esoteric spiritual traditions of India.6 Born on 29 April
1911 as Lawrence Miles, from an early age he exhibited a strong
interest in the occult, and is said to have had many experiences of a
mystical or supernatural nature. Fate brought him into contact with the
celebrated (or infamous) Aleister Crowley, and the two are said to have
become friends. Crowley suggested to Miles that India held a wealth
of mystical secrets worthy of investigation, and the young man
travelled there some years later. It was a life changing experience, as
the Englishman soon discovered that indeed the secrets he had sought
were to be found among the mystical sects of that land. In 1953 he
received initiation as a sannyasin (‘renunciate’) of the Adi-Nath
Sampradaya sect under auspices of Shri Sadguru Lokanath, an Avadhut
(‘awakened saint’) of the Himalayas, and was also initiated into the
Uttara Kaula sect of Northern Tantrics by its head, Shri Pagala Baba,
whom he later succeeded. He was given the name ‘Mahendranath’, in
keeping with Natha custom of re-naming following initiation into the
sect.7 Mahendranath later went into Bangladesh, Burma, Cambodia,
Ceylon, Laos, Malaysia, and Thailand, and studied other mystical
traditions such as Zen and Mahayana and Theravada Buddhism. It is
likely that his exposure to multiple teachers and traditions, in addition
to his prior background of British occult spirituality, instilled in
Mahendranath a healthy appreciation for spiritual flexibility and non-
150
dogmatism, a trait which is strongly reflected in his later writings

known collectively as the Scrolls of Mahendranath.
PAGALA BABA OF RANCHI, INDIA
Keenly aware of the sharp social difficulties (if not impracticality)

of sadhu and sannyasi traditions in twentieth century India, Shri
Mahendranath made the difficult decision not to pass on the initiatory
tradition of either the Adi-Nath or Uttara Kaula sects to any successors
within India. Instead, in 1978 he combined the sects into a new
international tradition, which could be practiced anywhere in the
world, by Indian and non-Indian alike: this new order was initially
known as the Western Nath Order. The early Western Nath Order
had a somewhat complex relationship with Shri Mahendranath, and
documents from the 1980s suggest that there was some confusion as
to the methods of initiation and authority within the tradition at that
151
time.8 Thus, this tradition was later reformed by Mahendranath as the

International Nath Order (INO) in 1989. Interestingly, despite its
spiritual tantric heritage, the INO was not conceived as a strictly
religious tradition, but rather a spiritual movement that would not
discriminate on the basis of religion, age, caste, or gender.
SHRI GURUDEV MAHENDRANATH WITH TRISHUL
Mahendranath is remembered by his students for his intelligence,

wisdom, humor, and kindness. Yet despite the obvious warmth of the
man and a lack of puritanical morality, he is likewise said to have held
limited patience with those who were either dabblers or fools –
perhaps a necessary trait in a guru figure.9 In 1989, Mahendranath
appointed his close student and friend Shri Kapilnath as head of the
Order, designating him as Imperator Magus Mundi. Two years later in
1991, he passed away at his home in Gujarat India, and Shri Kapilnath
continues today to lead the International Nath Order from his home
in Costa Rica.10
152
MAHENDRANATH’S FINAL STATEMENT ON INO LEADERSHIP
153
The International Nath Order today is an international body, with

active members on several continents, including official centers in
Central America, North America, and Oceania.11 The Order as a
whole sees itself as a kaula, a Sanskrit word referring to ‘clan’ or ‘tribe’,
and likewise a term used for centuries by tantric societies in India.
Individual initiates of the INO are referred to as a Nath (lord) if male,
or Devi (‘goddess’) if female. The local cells or chapters of the INO
are referred to as Zonules, and it maintains a list of active Zonules on
its website, which are open to contact from interested members of the
public. The individual Zonules are led by a chakra-raja (circle leader),
and in the event of multiple Zonules collaborating for a larger
ceremony, the senior chakra-raja has place of prominence. As the
International Nath Order makes no distinction on the basis of gender,
the Zonules may be led by either female or male Naths. Initiation into
the Order is a formal process, meaning that while anyone may consider
themselves a follower of the path, actual ‘membership’ in the kaula
comes only through ritual initiation by a Nath who has been inducted
in a direct line back to the founding guru, Mahendranath. MAGIKOS
(‘Magick and Gramarye Initiate Knights of Shambhala’), as the official
governing body of the INO, developed a certification process by
which a person is entitled to pass on initiation. Thus the structure of
the INO is very much one that follows lines similar to a family tree,
and in most cases its initiates today are only two or three ‘generations’
removed from the founder.12 While the INO is small in number, the
larger Nath stream to which it belongs includes not only the Nath sects
in India, but also those Naths that belong to the AMOOKOS
movement which likewise claims descent from Mahendranath, as well
as other students of tantra that are inspired by the teachings of the
INO. The Order is currently headed by Shri Kapilnath, and there is
an inner circle which assists in the direction of the INO, known as
MAGIKOS. This group is limited to those members who demonstrate
advanced initiatory understanding and esoteric skills. The
International Nath Order website lists a number of Zonules which are
open to contact from the public, in such urban centers as (USA)
Seattle, San Francisco, Austin, Dallas, Olympia, St Louis, Taos,
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(Canada) Vancouver; the website also gives contact information for

several Zonules in Costa Rica and one in New Zealand.13 In terms of
gender representation in the leadership, while the exact ratio of male
to female Naths in the inner council (MAGIKOS) or in the INO
proper is not public record, it is notable that three of the fourteen
Zonules are headed by women.
CONTEMPORARY LEADERSHIP
The current leader of the INO is educated and eloquent Shri

Kapilnath, who is charged with the mundane and spiritual guidance of
the Order. Born John Pilskog in the United States, early in life he was
interested in mystical studies. As early as kindergarten, standardized
tests revealed that the young student already had a college-level
vocabulary, and perhaps as a natural consequence, his interests in grade
school were considerably more advanced than those of his peers.
Hours in the library lead to a knowledge of raja-yoga and hatha yoga
techniques, and Pilskog began the somewhat dangerous task of
awakening his inner energy (kundalini) through a series of practices
which normally should only be undertaken with a qualified instructor.
Predictably, perhaps, this lead to a series of vivid and frightening states
of mind that ultimately convinced Pilskog that to make real spiritual
progress, a qualified guru or teacher needed to be found.14
Following high school and university studies in music, Pilskog
pursued a career as a professional violinist, but also taught music at
University of Washington where he reached the rank of associate
professor. Significantly, this position allowed the young man access to
the sizable Suzzallo research library, which contained a decent
collection in such South Asian studies as tantra and yoga in translation,
and also allowed him access to materials at other affiliated universities.
Pilskog’s studies put him in touch with many esoteric teachers, but
eventually he perceived that the lessons he hoped to learn would be
best sought from a Nath guru, in order to unlock the real secrets of
yoga and the powers (siddhis) associated with genuine mastery.15
Through a series of intense ritual practices, the young mystic received

a communication from a celestial being which instructed him to
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undertake a ritual lasting three months, which would result in his

meeting the guru for whom he had searched for years. In 1984, after
completing this spiritual practice, Pilskog met the British mystic Shri
Mahendranath. As a native speaker of English, Mahendranath was an
ideal figure from whom an American could seek tantric instruction.
While the elderly guru was initially reluctant to take on any more
disciples, Pilskog was able to convince him that such an arrangement
would in fact be mutually beneficial. On receiving initiation into the
Nath tradition, he was named Kapilnath (‘the Skull Nath’), and
thereafter studied with Mahendranath for seven years until the death
of the British guru in 1991.
SRI KAPILNATH
After heading the INO for several years from his home in Seattle,
today Kapilnath resides in Costa Rica. While in the 1990s and early
2000s the young guru was active in teaching those seeking the
enlightenment of the Nath tradition, today such teaching is largely
carried out by his students and colleagues, and Kapilnath largely
oversees the activities of the Order through its Zonules. Possessing a
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sharp mind, a kind demeanor, and a good sense of humor, it is clear

why Mahendranath appointed him to lead the INO into the 21st
century.
MAGIKOS
Of this inner circle of the INO, the Order’s website describes

MAGICKOS as:
MAGIKOS (‘Magick and Gramarye Initiate Knights of

Shambhala’), was put into motion in 1989 by Shri Gurudev
Mahendranath as the In-Group responsible for leadership within
the International Nath Order. As an In-Group, MAGIKOS is
comprised only of those initiates of the International Nath Order
who have absorbed and mastered the basic guidelines of the INO
set forth in the writings and transmissions of Shri Gurudev
Mahendranath. MAGIKOS members are required to have the
maturity and personal stability to discuss issues relative to the INO
and to make practical decisions based on consensus in order to
realize its future development. MAGIKOS members must also
demonstrate their individual Attainment to the sphere of siddhi or
Magick Power in order to make their decisions and blessings
influencing the INO succeed for its benefit and expansion.
MAGIKOS is intended to clarify the intentions of Shri Gurudev
Mahendranath regarding his International Nath Order on both
mundane and spiritual levels (INO 2005).16
Several themes are apparent immediately from this description. First,

the name of this council combines terms that are both eastern
(‘Shambhala’) and western (‘knights’, ‘gramarye’), which suggests
perhaps the international character that was intended for the INO.
Membership in MAGIKOS is open only to those Naths who have
demonstrated a certain facility with the basic teachings of
Mahendranath, but initiates must apply for membership. MAGIKOS
is frequently referred to by Mahendranath in his writings as the ‘In
Group’, implying that while the Nath teachings can be of benefit to
any sincere reader, MAGIKOS is the group which best understands or
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intuits the true secrets which lie in the Twilight Yoga series and other
related texts. It is noteworthy also that members of MAGIKOS must
not only have a theoretical understanding of the Nath teachings, but
also be able to demonstrate esoteric abilities (siddhis) that they have
acquired as a result of the application of the mystical teachings. Thus
MAGIKOS is very much a body of initiates which prizes practice and
action, as opposed to theory or book learning. The INO does not
generally share information about the membership of MAGIKOS, so
it is difficult to assess the gender ratio, geographical location (or
concentration), and age/nationality of its membership, beyond that of
Guru Shri Kapilnath himself.
BELIEFS & PRACTICES OF THE INO
The belief system of the INO is both heterodox and non-dogmatic,

meaning that it is divergent from the mainstream spiritual traditions of
South and East Asia, and also does not require its initiates to believe
in any concepts or principles which seem objectionable to them.
However, there are certain key concepts or words which form the basis
of the Order’s teachings, as codified by Mahendranath:
The Cosmic Spirit: Naths generally accept that there is a Supreme

Being, but do not necessarily agree on its name, gender, or other such
characteristics.17 So, Naths are free to determine for themselves which
emanation(s) or god-form(s) they wish to work with, or feel an affinity
with. Tantric traditions tend to revere Shiva and Shakti, the male and
female aspects of the Cosmic Spirit, and the Nath tradition itself is
named after the Adi-Nath (‘Supreme Lord’), a Shaivite name.18 While
this does not mean that Naths necessarily revere Shiva, this is a popular
god-form among members of the INO. The pantheon of god-forms
common to the INO is similar to those god-forms also revered by
other tantric sects, including such beings as Kali, Rudra, and Bhairava.
Mahendranath writes that:
The basic thought in the Nath Order is that a conscious thinking

power (Purusha) permeates the entire infinite universe or cosmos.
This being so, everything visible and invisible must also contain a
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particle of this Cosmic Spirit. From this follows the conclusion that
all human beings on this earth must also contain a particle of this
Supreme Spirit. Spiritual life, attainment and enlightenment are all
based on this knowledge. Therefore our magick becomes possible
when we realize and develop a closer relationship and the ability to
manifest and use the power of the Cosmic Spirit. This also means
that we have a personal material body and also a personal divine
spark of spirit. Think on these things.19
Gods, Devatas, Spirits: In addition to believing in a Cosmic Spirit

which is supreme above all others, like many other Nath and tantric
sects the initiates of the International Nath Order generally affirm the
existence of a great hierarchy of spiritual beings, including such beings
as divinities which rule entire solar systems, planetary gods, national or
tribal gods, and spirits of specific places or concepts.20 Lesser spirits
might be equated (very roughly) to western ideas of ghosts or fairies.
Naths may seek to interact with some of these beings as part of
devotional exercises, especially in the case of the greater divinities
named above (Shiva, Shakti) and their emanations. Yet as the INO is
international and not simply neo-Indian, Mahendranath himself
incorporated the names of goddesses and gods of other mythologies,
such as the Egyptian and Greek divinities.21 It is assumed that Naths
take into account the specific locale in which they live, and the unique
spiritual conditions of each place. Thus a Nath living in China might
indeed have a different hierarchy of spiritual ‘allies’ than a Nath
dwelling in India or America.
Another important object of Nath veneration is that of the Nath’s
guru, and the spirits of deceased gurus of the lineage. As the Nath
initiation is understood to confer an actual portion of the guru’s Shakti
(divine energy), it is understood that the Nath can expect a rapport and
even support from those ancestral gurus.
Awakening: the ultimate goal of a Nath initiate, this keyword is

understood by the INO as ‘an experiential awareness of the Union of
Macrocosm and Microcosm.’ This point of union is itself a mystery,
which the Guru terms the Alpha Ovule. 22 Here, the Macrocosm refers
to the ultimate reality of the Universe, while the Microcosm is the
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ultimate reality within the initiates themselves. In other words, the

Nath may speak about duality (i.e. recognition of the self as a discrete
entity) versus non-duality (i.e. recognition of the self as an emanation
of a greater reality or being, e.g. the Cosmic Spirit). In a sense, because
the Cosmic Spirit is the reality behind the Macrocosm, Awakening
comes when the Nath is able to connect or merge consciousness with
that greater consciousness of the Cosmic Spirit. Such a process is
signified by the development of siddhis (occult powers) which are a side
effect of this process, and while an important indicator of progress, are
not themselves the principal goals which the Nath seeks.
Peace, Freedom, and Happiness: the goals of dharma (‘lifestyle’), the

Order wishes these three gifts for each and all humans, be they Naths
or otherwise. The Order states that dharma should ‘align the human
body, mind and soul in a harmonious relationship with nature’. Naths
are expected to cultivate the presence of these in their lives, and are
expected to create the conditions in which they might enjoy them more
fully. They are found when one’s life is in accordance with nature and
the context in which one lives.
Karma and Rebirth: like many other sects that have their genesis in
India, the INO holds that humans are fated to be born, live, die, and
be reborn in an endless cycle that is affected largely by our karma.
Karma here is defined as the consequences for individual actions. The
Nath sect seeks to escape the cycle entirely by Awakening through
reunification with the Cosmic Spirit. Mahendranath writes:
Of course, our way of life has many physical aspects, but our minds
still determine the success or pleasure of an act. Our life should
have a plan and purpose, since most people blunder their way
through life and generate misery for themselves and for others too.
Our aims in life are to enjoy peace, freedom, and happiness in this
life, but also to avoid rebirth onto this Earth plane. All this depends
not on divine benevolence, but on the way we ourselves think and
act.23
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‘Think’ – The Primary Key: the INO holds that genuine clear
thought is difficult, given the cobwebs of the mind and senses. The
INO states that ‘The primary condition to successfully realize this
approach is a calm, clear mind which allows to us to perceive People,
Things and Ideas as they really are. From this vantage point we may
then probe deeply into all facets of an object, idea or situation.’24 The
Nath who reaches a certain level of understanding finds that the ability
to genuinely Think leads to the ability to understand reality – and thus
to change it through the three keys of magick.
Three Keys to Magickal Power: the Nath mystics believe that Iccha
(Will), Jnana (Knowledge), and Kriya (Action) are the keys to attaining
siddhis (powers).25 Clearly, the Nath magician must be both clear-
sighted, disciplined, and active – mere textbook understanding does
not suffice for any genuine mystical ability. All three terms are also
names of the goddess Shakti, the consort of Shiva and embodiment of
power.26
Svecchachara: the first of the four Key Words of the Order,

Svecchachara means ‘One’s own path’ in Sanskrit, or more figuratively
‘Do what you wish’.27 The INO is an amoral tradition, in that it does
not promote any particular code of conduct or lifestyle. The tradition
is neither altruistic nor selfish, neither moral nor immoral. Thus Naths
are expected to decide for themselves how to interact with their own
environment, rather than following a pre-set series of rules or
commandments.
Sama: the second of the four Key Words, the Sanskrit term ‘Sama’ is
related to the English words ‘Same’ and ‘Similar’. The Order states
that Sama means ‘the same, equal, corresponding, balance, or equipose.
It refers to that state of consciousness which reflects neither
attachment or repulsion.’28 This state of balance is a practical mindset
which the Nath is expected to cultivate on a daily basis.
Samarasa: the third of the four Key Words, the Sanskrit term
‘Samarasa’ refers to ‘same mindedness, equity in thinking, non-
discrimination’. A very complex term, Samarasa can be understood on
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several levels with very different meanings, ranging from physical and
spiritual ecstasy of coitus, to ‘as a state of absolute freedom, peace, and
attainment in the realization of the Absolute Truth’, to ‘a form of
permanent ecstasy and contemplation which the saint maintains at all
times’. Clearly, while the first meaning is a simple one to grasp, the
subsequent meanings are less somatic and more psychic, making it a
term that is difficult to understand without the mystic’s experience of
the divine presence.29
Sahaja: the fourth of the four Key Words, the INO says that Sahaja is
‘that nature which, when established in oneself, brings the state of
absolute freedom and peace.’30 Thus Sahaja is understood to be the
bliss that is innate to humanity’s primordial nature. It is instinctive and
felt by children, but generally purged through adolescence such that
adults do not feel it. So for the Nath initiate, part of the basic premise
of the tradition is a return to the natural order, a reversal of social and
familiar conditioning which can limit or cripple the human’s ability to
feel natural joy due to cultural taboos or pressures towards social
conformity.
The KKK Matrix: just as the INO provides certain key words or
concepts to aid in Awakening (e.g. Svecchachara, Sama, Samarasa, Sahaja),
it likewise identifies the three great enemies of the mystic. These are
Konditioning (sic), Karma, and Kleshas – all three of which must be faced,
understood, and overcome by the mystic. Konditioning refers to the
cultural and social matrix in which each child is raised, which results in
the transmission of negative influences, such as racism or nationalism.
Karma has been addressed above as the consequences or attachments
which are the natural consequences of human action, and can be
negative or positive. Kleshas are addressed below.
The Five Kleshas: the INO teaches that each person must overcome
five negative forces (Skt. kleshas, ‘obstructions’) which are the source
of all human suffering.31 These fives obstructions are: ego,
ignorance, repulsion, attachment, and clinging to life. Ego is
understood as the false identity of the person as a separate entity from
the Cosmic Spirit; Ignorance is lack of understanding or knowledge;
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Repulsion is aversion to something or someone, which shows a lack

of understanding that all is part of the Cosmic Spirit; Attachment is
the reverse of Repulsion, in that the human can become attached to
something or someone, and fail to understand that the object is just a
manifestation of the Cosmic Spirit; finally Clinging to Life shows that
one does not understand that life is cyclical, and that death follows
birth inevitably. The Kleshas are the source of confusion that deceives
all humanity into the belief that they are somehow sundered from the
Cosmic Spirit, and thus Awakening can only be achieved when the
Nath is able to come to understand and overcome these obstructions
to genuine enlightenment.
The Three Super Faculties: Insight, Intuition, and Imagination are the
three human attributes which allow the Naths to transcend their
limitations. The Order holds that ‘three aspects of higher thinking are
also known as the three super faculties. These faculties are developed
through meditation and the practice of Tantra. They are the building
blocks on which we build our occult world and magick way of life.’ 32
Mahendranath taught that through Insight, Intuition, and Imagination,
one can think ‘outside the box’ and solve problems, intuit solutions
and concepts with ease, develop magical systems of their own design,
and ultimately achieve unity with the Cosmic Spirit, which is
Awakening.33
PRACTICES
Just as the INO does not demand or expect that its members follow
any set of rules or dogma, neither does it insist that its members follow
a set of fixed practices. Yet it is safe to say that several practices are
common to most (if not all) of the INO initiates. As the International
Nath Order is a sect that belongs to the larger tantric tradition, many
of the terms used herein are likewise used by other tantric sects, though
the exact nuance of some terms may be specific to the INO. The
following are examples of common Nath practices.
Initiation: unlike other traditions in which the ritual initiation is

considered to be largely symbolic or merely a rite-of-passage, the
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International Nath Order considers Initiation to be a powerful,

transformative rite in which the Shakti (energy) of the initiator is passed
to the neophyte (new initiate).34 In this way, the INO is an apostolic
tradition with chains of transmission reaching back literally thousands
of years – yet with the notable distinction that Mahendranath did not
limit initiation solely to Indians or to those who swear to adopt the
lifestyle of a wandering ascetic. On the contrary, the INO offers
initiation to people of any and all nationality, gender, lifestyle, be they
married, single, professional, or mendicant. Yet this ceremony is not
an end in itself, but is likened to the planting of a seed which must then
be cultivated carefully in order for genuine spiritual growth to take
place. Likewise, it is understood by the INO that without this
ceremony, the particular spiritual technologies or processes of the
Nath sect may not be unlocked by the seeker. In keeping with ancient
custom, the Nath initiation rite is performed with the guru and student
both unclothed; the guru applies ashes to the body of the student,
which is an act common to other tantric (especially Shaivite) sects.
During the initiation rite, the initiator gives the initiate a special mantra
which is the key to all other Nath mantras, and also gives him or her a
new cryptonym or mystical name, which identifies them to the Nath
community, but also allows for a certain degree of anonymity for those
who wish to be active in the Order without sharing their affiliation
with the public.35 Having undergone initiation, a Nath joins the Nath
Kula Kaula, which translates roughly as the ‘Clan of Nath initiates’, the
extended spiritual family to which all Naths (living or deceased)
belong.
Tantra: a popular term in western and eastern mystical traditions

today, the INO holds that tantra is much misunderstood by many that
seek to use or experience it. Often confused by Western readers to be
limited to sexual ceremonial practices, tantra is better understood to
be a way of life, in which one seeks to Awaken and attain reunification
with the Cosmic Spirit, be it through meditation and yogic asanas, or
by other more esoteric means. The Order states rather that: ‘‘in the
large sense, tantra utilises any technique that awakens the flow of
spiritual energy through the yogi's body/mind/spiritual energy centers.
Tantra may be viewed as a way of life, in which the yogi scientist uses
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any effective tools at hand to break the illusion of maya.’36 Further, in

the manuscript The Magick Path of Tantra, Shri Mahendranath wrote:
‘Tantra and Tantrik, as applied to a unique way of life, are a fairly
modern expression and development. Tantra means a treatise, but a
treatise or manuscript dealing with occult and esoteric subjects like
astrology, secret medicine, numerology, and spiritual expressions of
sex’. Tantra is not necessarily synonymous with magick (sic), but
magickal practice is considered a part of tantric tradition by both the
INO and other dharmic sects.
Yoga: while popular culture and religious studies frequently

understand yoga to be a form of physical exercises originating in
ancient India (see Chapter Six), the INO instead defines this as ‘the
alignment and process toward yoke or union with the Cosmic Spirit.’37
This broad definition allows for a considerable range of practices, not
limited solely to the asanas of Swatmarama or the sutras of Patanjali.
Within the INO, the concept of yoga includes any practice or rite
which re-unites the Nath with the essence of the Cosmic Spirit.
Meditation: in the The Ainigmatikos text, Mahendranath states that:

‘Meditation will not only help in the intensification of insight and
intuition, but will produce some wonders which are never experienced
by ordinary people.’38 Meditation is recommended by the INO as a
daily practice for its members, in which they strive to awaken the mind,
and focus their thoughts on unity with the Cosmic Spirit.
Mahendranath taught that the Nath must guard against seeing this
practice as a duty, but rather as an opportunity for advancement.
Meditation is commonly performed with controlled breathing, the
calming of emotions, and the focusing of the mind. Meditation is
considered one of the tools for overcoming the Five Kleshas, and one
of the most effective means of reaching Awakening. Meditation
features prominently in the Scrolls of Mahendranath as a common
practice of the Guru, and he writes often of the necessity for reflection
and attainment through this practice, both in his own spiritual journey,
and as an instruction for his students.
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A KALI YANTRA
Mantra: the INO understands the word mantra as Sanskrit for ‘sacred
verbal formula or invocation which can be used to unveil or attain to
mystic potentialities’.39 Mantras are a common feature to Tantric
traditions, and are sometimes based on East Indian texts (which are
understood), or other formula which have been transmitted from guru
to student over centuries, the exact meaning of which may not be
known. Mantras are understood to be powerful when uttered
repeatedly, and may even be dangerous to the inexperienced or
unprepared user. Samples of popular mantras are ‘Om Namah Shivaya’,
‘Guru Om’, and ‘Om Rudra Chelee Chelee Chelee Chelee Melee Melee Om
Swaha’.40
Yantra: a yantra can be likened to a work of sacred art that is the focus
of either meditation or a puja (ritual). The INO understands the yantra
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to be ‘machine, to sustain energy, or a geometrical design intended to

represent a deity or serve as a vehicle for the deity's energy or Shakti.’41
An example of a yantra sacred to the goddess Kali is depicted above.42
Thus a Nath might perform meditation with their gaze fixed on the
yantra, to allow the yantra to influence or focus their mental patterns.
Yantras can be works of art, involving a complex range of shape and
color.
NATHS AT DHUNI
Puja: a puja is a ritual or ceremony, usually performed in worship of

the Cosmic Spirit or one of its emanations (or god-forms). The INO
defines puja as ‘the act of showing reverence to a god, a spirit, or
another aspect of the divine through invocations, prayers, songs, and
rituals.’43 One of the texts written by Mahendranath is a set of
instructions to perform a ritual entitled ‘The Puja of the Three Super
Faculties’, which focuses on the three powers of imagination, insight,
and intuition.44 Puja can be understood to be a magical act as well,
performed to secure an outcome desired by the Nath. Such
ceremonies may involve various objects that appeal to the senses, such
as candles, incense, bells, chalk, as well as yantras, mantras, and divine
167
statues. Thus, puja can be a magickal act, performed to secure an

outcome spiritual or mundane as desired by the Nath.
The Dhuni: a sacred fire pit, the Dhuni appears frequently in texts
which feature Nath rituals. The INO considers holy not only the
ceremonial fire, but also the fire pit itself which is viewed as a symbol
of the feminine divine principle. Nath group rituals place great
importance on the Dhuni, placing it at the center of the group, and
making it the focus of the group puja or worship. The lighting and
feeding of the fire are acts of considerable ritual importance.45 An
image of a group ritual with the dhuni at the center is featured above.46
Of the Dhuni, the INO states that ‘[the dhuni] was viewed by the Nath
as a living deity, emblematic as the womb of the Earth Goddess from
which all manifestation was generated, sustained, and destroyed.’ At
the Dhuni, one could expect to see certain ritual implements common
to Nath tradition, such as the trident or trishul which is iconic of Shiva.
Likewise, divine images, statues, or idols could be displayed near the
Dhuni, as well as yantras, and images of the gurus (living or deceased)
of the particular Nath’s kaula lineage.
NAGALOKA DHUNI
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ESOTERIC TEXTS OF THE INO
The founder of the International Nath Order, Shri Gurudev

Mahendranath, wrote a series of texts for Nath initiates, many of which
are available on the Mahendranath website (www.mahendranath.org),
which is owned and operated by the INO. The INO also has an
official web presence through its primary website
(www.nathorder.org), which provides much information about the
Order, its history, and primary teachings. Interestingly, while the
Order has no particular dogma or creed which its members must
accept, all potential initiates much at least be familiar with the writings
of Mahendranath which are available online. While Mahendranath was
a prolific writer, the eleven most significant of his essays, together with
several appendices and poems, form the basis of the Scrolls of
Mahendranath, which the Order sees as the core of his teachings. On
this point, the official website reads:
The International Nath Order has made available on the web a

number of the key manuscripts written by Shri Gurudev
Mahendranath. These writings provide the seed information and
guidelines for the membership of the International Nath Order.
The Scrolls of Mahendranath are an important introduction to our
way of life, and outline the general direction of an individual's
personal work within the Order. These Scrolls are required reading
for all candidates seeking initiation, and are well worth looking
into. Related projects and new writings are continually being
developed and offered.
Thus it is clear that while a Nath is free to choose what to believe, the
Order insists that this be an educated choice, and that no one can join
the INO without first demonstrating some understanding of the
founding guru’s basic teachings. Further, within the Scrolls are a trilogy
of essays known as the Twilight Yoga, formed of ‘Twilight Yoga I:
Ecstasy, Equipoise, and Eternity’, ‘Twilight Yoga II: The Magnum
Opus of Twilight Yoga’, and ‘Twilight Yoga III: Esoterikos Orgia
Mysterion’. These three texts form the very core of the Nath tradition,
and the first essay especially situates the International Nath Order
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within the larger millennia-old Nath tradition to which it belongs.47

The term ‘Twilight Yoga’ refers to the overarching work and teaching
of Guru Mahendranath, with the term ‘yoga’ being used in the INO
sense of the word, meaning a process leading to reunion with the
Cosmic Spirit.
Mahendranath’s writings are an interesting corpus, as they show all
the marks of being written by an educated and creative man who
understands the wisdom of ancient India, but simultaneously
understands that the Western audience requires a different tone and
vocabulary than that provided by (say) the Vedas or Upanishads. Thus
his work can be at times comedic, not infrequently irreverent, and
mixes both eastern and western myth and tradition to create a narrative
which appeals to a very international audience. Yet Mahendranath also
had a gift for poetry, and thus the website dedicated to his literary
works also hosts twenty-eight poems, as well as nine texts deemed
Other Writings, of which some like ‘Cairo, Cannons, and Camaraderie’
are really musings on his youth, which it must be admitted was one of
adventure and travel to foreign lands. Other texts, such as the ‘The
Puja of the Three Super Faculties’, are instructions for performing
ritual or magick (sic). As of early 2012, the works of Mahendranath
have been published only once as an edited work. An updated edition
of the ‘Scrolls’ is currently in development.
It is important to note further that the current leader, Shri Kapilnath

is also a skilled writer, and has added to the Nath corpus with five
additional essays on the Order’s website, and perhaps more
importantly, through his web-journal ‘The Open Door’
(opendoor.nathorder.org), in which he has written extensively over the
last decade about many topics relevant to the INO at present. The site
has several sections which are indicative of its contents, namely: (1)
Articles and Essays, (2) Gems from Mahendranath, (3) Kapilji's Skull
Chatter, (4) Letters from Dadaji, (5) Nath Order News, (6) Notes from
the Alchemical Lounge, and (7) Tips and Tricks.
170
CONTEMPORARY GOALS
In terms of its long term goals, as has been said above, the Order
wishes peace, freedom, and happiness for each and all humans, be they
Naths or otherwise. Likewise, the INO states that one of its driving
goals is to create a new social order, of which it says:
The Social Order of the International Nath Order is based on the

values of togetherness and harmony. It is rooted in the mutual
understanding of spiritual principles, spiritual practice, and
experience. The Order is represented by Initiates and Friends. An
Initiate is one who has taken Initiation by a qualified member of
the INO. A Friend is generally regarded as someone who is in
harmony with the membership both collectively and individually,
but has not taken initiation. It may also be important to emphasize
that the International Nath Order is not a Hindu sect or order of
any kind. While the INO can trace its initiation lineage and wisdom
base back to the ancient past of Indian and Asian traditions, it is
now a cosmopolitan order.48
From this text, it can be understood that the new Social Order is not
meant to be a transformative global phenomenon (such as that
brought by mainstream religions), but a social culture to which the
worldwide Nath community belongs. This network includes the Nath
kaula themselves, but also those people friendly to the INO who
support it on a personal level. The Order also exists to provide
guidance to those few people who have the potential to awaken, and
so other long term goals include maintaining its presence in real and
virtual space so that potential initiates have access to the guidance they
need.
The specific contemporary goals of the International Nath Order are

challenging to assess, as this subject is the purview of MAGIKOS, its
inner council. Further, Shri Kapilnath has stated that given the non-
dogmatic and non-hierarchical nature of the INO, goals and objectives
are set on a personal level, or perhaps on a regional level if there is a
zonule operating in a given population center. Yet on another level,
171
although the INO is very much a tradition that is rooted in social

improvement, this is understood to be largely at the personal level. As
a sect that emerged from the Dharmic traditions, the INO believes
very much in the idea of karma or attachment, and thus it is likely that
individual Nathas will be involved in activities that have a positive
impact on their community, especially at the local level.
On yet another level, given that the INO is a dharmic tradition that
accepts karmic rebirth, its concept of ‘strategic planning’ should not be
limited solely to this lifetime, but for those generations ahead into
which its initiates believe they will be reborn. While the sect’s founder
may himself be understood to have reached union with the Cosmic
Spirit, this is understood to be a task which may take many lifetimes to
accomplish, and so the INO plans for the distant future with the
understanding that the growth and development of its individual
members and friends is primary.
FUTURE VISION
The future of the INO is difficult to predict with certainty. It is the

belief of the Order that at present it receives guidance and assistance
from inhuman forces (divine and chthonic spirits) which have guided
the Naths since prehistoric times; it is likewise understood that those
same forces will continue to provide assistance and direction as needed
in the future. Shri Kapilnath indicates that he will seek to retire as the
leader of INO within the next 20 years, which will require a new leader
for the sect. Further, the main texts of the Order will likely appear in
hardcopy publication, as at present they remain largely virtual. The
INO has no desire for large numbers of new converts, but it is
expected that the Order will continue to attract a steady stream of
interested seekers, some of which may actually pursue Nath initiation,
while others may simply take what they like from the Nath teachings
and continue along their own particular path. However, while the
actual membership base of the INO may indeed remain small, it is
possible that growth is likely, as slowly increasing numbers of Naths
who are able to transmit initiation will likewise be able to transmit to
increasingly large numbers. Further, while the initial INO community
172
was largely the result of word-of-mouth, at present the INO has a

decent web presence, and thus is able to share the teachings of
Mahendranath with much greater facility than in the late 20th century.
Likewise, with the improvement of communications technology, Nath
mentoring and contact by distance may be considerably more viable,
resulting in the gradual spread of the INO beyond its current borders.
SHRI GURUDEV'S SAMADHI AND RELIQUARY (ASHES AND

SKULL) CURRENTLY RESIDING IN COSTA RICA
173
REVIEW QUESTIONS ON
THE INTERNATIONAL NATH ORDER
1. What is the background of the International Nath Order? Who was

Mahendranath?
2. What are the current demographics of the INO? What part of the
world are they found in?
3. Does the INO have a hierarchy or ruling body?
4. What is a Zonule? What is a Dhuni?
5. What are the routine activities of a member, e.g. rituals, meditation,

etc.?
6. Does the INO have a conception of the divine?
7. Are there specific goals which the INO seek to achieve?
8. Are there future plans for the INO? If so, what are they?
174
The following manuscripts are currently found on the internet through

the links under ‘Online Sources’. They are scheduled to appear in a
future print edition as The Scrolls of Mahendranath.
 Mahendranath, MS. Notes on Pagan India. INO, 1991 hardcopy,

2002 electronic edition.
 Mahendranath, MS. The Yoga Vidya of Immortality, Notes on Pagan
India. INO, 1991 hardcopy, 2002 electronic edition.
 Mahendranath, MS. The Pathless Path to Immortality, Notes on
Pagan India. INO, 1991 hardcopy, 2002 electronic edition.
 Mahendranath, MS. The Magick Path of Tantra Notes on Pagan
 Mahendranath, MS. Ecstasy, Equipoise, and Eternity. Notes on
 Mahendranath, MS. The Magnum Opus of Twilight Yoga. Notes on
 Mahendranath, MS. Esoterikos Orgia Mysterion. Notes on Pagan
 Mahendranath, MS. The Londinium Temple Strain. Notes on Pagan
 Mahendranath, MS. Levogyrate Tantra. Notes on Pagan India. INO,
1991 hardcopy, 2002 electronic edition. Revised 2003.
 Mahendranath, MS. The Tantra of Blowing the Mind. Notes on
 Mahendranath, MS. The Prophetikos. Notes on Pagan India. INO,
1991 hardcopy, 2002 electronic edition.
Barthakuria, A.C. The Kāpālika: A Critical Study of the Religion, Philosophy,

and Literature of A Tantric Sect. Calcutta: Sanskrit Pustak Bhandar, 1984.
Evola, J. The Yoga of Power: Tantra, Shakti, and the Secret Way. Trans; G.
Stucco. Rochester: Inner Traditions International, 1992.
Feuerstein, G. Tantra: The Path of Ecstasy. Boston: Shambhala, 1998.
175
Goodall, D. & A. Padoux, Eds. Tantric studies in Memory of Hélène Brunner.

Paris: École française d'Extrême-Orient, 2007.
Kiehnle, C. Songs On Yoga: Texts and Teachings of the Mahārāṣṭrian Nāths.

Stuttgart: F. Steiner Verlag, 1997.
Lorenzen, D. and A. Munoz, Yogi Poets and Heroes: Histories and Legends
of the Naths. SUNY: Albany, 2011.
Rawson, P. Tantra: The Indian Cult of Ecstasy. London: Thames and

Hudson, 1973.
Raya, B. Glimpses of Tantric Studies. Kolkata: R. N. Bhattacharya, 2006.
Svoboda, R. Aghora: At the Left hand of God. Albuquerque: Brotherhood

of Life, 1986.
Svoboda, R. Aghora II: Kundalini. Albuquerque: Brotherhood of Life,

1993.
Svoboda, R. Aghora III: The Law of Karma. Albuquerque: Brotherhood

of Life, 1998.
White, D. G. Yoga in Practice. N.J.: Princeton University Press, 2012.
176
ONLINE SOURCES
www.mahendranath.org – Contains more writings of Shri Gurudev

Mahendranath, biography, photos, and links.
www.nathorder.org – Contains information about the International

Nath Order with glossary and links.
opendoor.nathorder.org – Home of the INO newsletter: The Open

Door, also containing many years of archived material.
177
178
CHAPTER SEVEN
WITCHCRAFT: PRIMAL CRAFT
OVERVIEW
‘Witch’ – the very word itself produces powerful images and reactions
from different audiences.1 Contemporary television and film seem
captivated by the image of the modern witch: mysterious, alluring, and
powerful, the very image of Witchcraft has come a long way from the
archetypal crone with a black pointy hat and broomstick. Witchcraft
itself has seen an incredible revival in the last century, coming from
near-extinction, to being openly practiced in most of the countries in
which centuries ago the Church burned those accused and convicted
of witchcraft. Witchcraft is not synonymous with paganism, but is
often considered as a part of the broader pagan tradition. Paganism
today is both an interesting and complex topic, as its practitioners (and
the academics who study them) seem to be radically divided on its
origins. Is paganism (including witchcraft) a collection of different
faiths or spiritual traditions that have survived in occultation since the
Inquisition? Is it a new religion that has been recreated through
diligent study of ancient texts? Or is it perhaps a hybrid of folk
customs, practices, and superstitions, mixed with Grimm’s fairy tales
and a dash of contemporary pop-psychology, as some skeptics have
claimed?
None of the above, argues Mark Alan Smith, the author and
Gatekeeper of the Primal Craft tradition. Rather, ‘traditional
witchcraft’ is the ancient and forgotten spiritual legacy of Atlantis, the
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original human civilization. Lost for millennia, the Atlantean tradition

has survived only in broken fragments through the myths and sacred
traditions of such later human civilizations as Egypt, Babylon, and
Sumer. Witchcraft cannot be reclaimed by archaeology or
anthropology, Smith explains, as even the most ancient human records
contain only distorted pieces of the original whole. Fortunately, the
survival of the Atlantean current is not the responsibility of humans
alone, but of the goddess Hecate and her children, who have begun to
return the spiritual current to the humans of the 21st century. The craft
of Hecate is not medieval or even ancient, but understood to be primal,
meaning the original and intended spirituality of all humanity.
Uniquely, the Primal Craft tradition holds that though it is the oldest
spiritual tradition in existence, it is likewise being revealed again for the
first time in millennia through gnosis, and thus the description of the
tradition available today (in 2013) is only an incomplete part of a great
whole that will continue to be revealed over the next decade. Thus the
study of Primal Craft is effectively the study of the birth of a new
tradition, and thus by definition a tradition in transition.
BACKGROUND OF PRIMAL CRAFT
To understand the background of Primal Craft, it is necessary to

examine the life of the founder of the movement, Mark Alan Smith.
Interestingly, Smith does not claim an ancient lineage or prestigious
initiation, but claims his spiritual authority as derived directly from the
goddess Hecate, the patron deity of the Primal Craft tradition. Further,
Smith’s background is neither originally as an occultist or as a writer,
but rather in the military.
His primary site (primalcraft.com) gives the following details from his
biography as follows:
‘My name is Mark Smith. I am a writer and practitioner of

Traditional Witchcraft. Throughout my entire life I have been a
dedicated student of the Goddess of Witchcraft, Hecate. Primal
Craft is the foundation through which I am able to assist others
who wish to walk the path of the Dark Queen. […] After thirteen
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PRIMAL CRAFT
years in the military and several years in a certain private enterprise

sector, to which I was drawn by the money on offer, I became
wholly dissatisfied with my life and moved to Southern Spain. […]
It was at this point that I was ready to give myself over fully to my
greatest passion, and what I know to be my true calling, in the
Ancient Craft of the Wise. In love, honour and total commitment
every day of my life is now dedicated to the pursuit of spiritual
ascendance and the acquisition of the deeper hidden gnosis which
lies, waiting to be discovered, along the Dark Path of Hecate. [….]
I do not claim any ancient lineage through my ancestors, nor do I
claim heritage through coven initiation.’2
This acknowledgement of spiritual independence is a rare trait within

the larger pagan tradition to which Primal Craft belongs.3 Equally
significant is that Smith’s professional background is not one of
religious or historical studies, which is more normal of such hermetic
figures as Aleister Crowley or pagan figures like Edred Thorsson. On
the contrary, Smith makes a point of stating that training in history or
religion at an academic level can be a handicap, as the study of history
is the study of tradition that has deliberately distorted facts, in favor of
promoting the views of the dominant cultural paradigm at the time.
This has lead, he continues, to a modern view of history and religion
that is generally patriarchal and solar-focused.4 Likewise, the dominant
world religions today have facilitated the dismantling of any spirituality
which has focused on the feminine elements of the divine. This being
the case, it is better to approach spirituality without a false sense of
knowledge derived from historical and textual sources that contain
only misinformation. Real spiritual truth, he insists, is something that
cannot be received from the solar cults of today, as their emphasis is
on artificial human systems, rather than the gods themselves. Rather,
humanity needs to return to genuine communion with the gods – a
process that he has undergone himself – and to receive gnosis, through
which comes genuine spiritual growth.
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MARK ALAN SMITH5
With this in mind, Mark Smith’s spiritual journey began when he was
young, and came initially through supernatural experiences that as an
adult, he understood to be in fact manifestations of the goddess
Hecate, the Greco-Roman patron of witchcraft. Smith’s experience of
the goddess lead him eventually to study hermetic, kabbalistic, and
pagan texts in search of authentic primal spirituality.6 His experiments
especially with goetic practices lead him to encounter other spirit
beings, ranging from such recognizably Greco-Roman beings as the
Furies and Cerberus, to beings associated with the medieval European
tradition of magic, such as Behemoth and Lucifuge Rofocale. Later
experiments brought him into contact with such divinities as
Sepheranz and Tiranar, who are associated with the mythical kingdom
of Atlantis – divinities lost to modern humanity, and from which he
asserts the later cultures adapted their own pantheons.
In 1999, Smith began to experience states of revelation that
propelled him to write his own trilogy of grimoires, known as the
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PRIMAL CRAFT
Primal Craft series. Through these books, he outlined a new system of

spirituality which is ultimately Atlantean in origin. Smith stresses that
the Primal Craft system – indeed his own spiritual authority – is directly
obtained from the divine realm, and not adapted from other human
authorities or agents, and thus is uniquely situated in the larger tradition
of modern paganism. In March 2011, he launched Primal Craft Occult
Publishing, and dedicated himself not only to writing, but also to
publishing the texts directly.
Smith remains a public figure and active within the pagan
community. While he maintains that his tradition is unique, he does
not deny the spiritual validity of other branches of paganism, and
collaborates especially with other Hecate-related practitioners. He is a
returning guest on the popular web-based radio show Witchtalk, and
his contributions to the pagan community are also found in several
Hecate-related anthologies such as Hecate Her Sacred Fires (Avalonia
2010), Clavicula Nox: Lilith (Ixaxaar 2009), Diabolical (Scarlet Imprint
2009), and Devoted (Scarlet Imprint 2008). Today, the British native
resides in Malaga, Spain, where he works fulltime as an occult author
and publisher. Smith maintains an active online profile, and makes his
email address available to clients and practitioners of the path.
The Primal Craft tradition sees its spiritual roots in Atlantis, but
likewise asserts that its physical roots are very much tied to specific
geographic sites in Europe and around the world. Primal Craft is
largely a solitary tradition, so there are very few covens or groups of
witches who have openly acknowledged a connection with the Primal
Craft tradition, with the exception of the Temple of Belial based in
Europe. The official headquarters of Primal Craft is in Spain – but it
is not within the home of Smith, though his home is the site of his
writing and publishing company. Rather, the headquarters of this
Hecatean movement is the Mother Temple. This Temple is situated
in the mountains near Malaga, and is described by Smith as a rough-
hewn natural site with a ring of stones. The Temple is closed to non-
members of the cult, and is visited infrequently by Smith himself. He
communicates that the role of the Temple is to serve as a permanent
183
gateway to the Atlantean realm, through which the energies of the

current are released into the world. Further, the site serves as a place
of cultic initiation, for those who desire to become seriously involved
as members in this particular system of traditional witchcraft.
Smith himself assesses the demographics of Primal Craft through
two parameters: (1) the sales of the books, and (2) the opening of
specific sacred sites known as the Pillars of Fire. In terms of the sales
of the books, it is significant that while Primal Craft is headquartered
in Spain, the majority of the books do not remain in Europe, but are
sold instead in North America. This, he explains, is due to the high
popularity of witchcraft and the occult in North American popular
culture.7 A significant portion of the books also goes into Northern
Europe, specifically the Scandinavian countries. Smith argues that the
pagan roots of the northern Europeans have always remained strong.
This is curious, as Hecate herself is clearly identified with Greco-
Roman religion, but Smith reports that very few of his books go to
clients in the Romance and Mediterranean region. A very small
minority of his clients are based in South Africa and Egypt.8 As Smith
makes his email address available online, he is frequently in touch with
his readers who have questions about the specifics of the practice.
Since the work is understood by Smith to be a sacred (even sacral)
duty, Smith acts as a consultant on a voluntary basis, and does not
charge his clients and practitioners for whatever time is spent
counseling them, or even hosting them in Spain.
In terms of the Pillars of Fire, the Primal Craft tradition holds
that the supernatural energies of Atlantis must be returned to this
world. This is done in part through the Mother Temple in Spain, but
must equally be done through sacred sites that are established around
the world. Of course, the home or shrine of solitary Primal Craft
practitioners are considered sacred sites themselves, but Smith teaches
that the Atlantean energies can be much more effectively tapped into
through specially consecrated sites. The process of this consecration is
said to be a secret practice given only to those few practitioners chosen
to open a Pillar, of which Smith expects ultimately no more than four.
Each Pillar of Fire is tended by a primary initiate, who has travelled to
the Mother Temple in Spain to undergo special Atlantean rites. This
special initiation is understood to be an irrevocable process,
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PRIMAL CRAFT
comparable to the ordination process in other more mainstream

traditions.
In terms of the gender ratio of the tradition, Smith reports that the
Primal Craft has many practitioners of both genders. This is perhaps
not surprising, as witchcraft has long been associated with female
practitioners as much (if not even more so) than with their male
counterparts. Contemporary paganism, and witchcraft in particular, is
very often quite careful to distance itself from patriarchal models of
authority more common to mainstream religious systems – and Smith
is clear that with traditional witchcraft, Hecate choses both female and
male practitioners as leaders.
CONTEMPORARY LEADERSHIP
Perhaps unlike other traditions in this anthology, Primal Craft is unique

in that the leadership of the tradition is held by its practitioners to be
the Atlantean divinities themselves. First and foremost, Hecate is
considered to be the driving force behind traditional witchcraft, and
the ultimate authority behind the movement. The goddess is not
understood as a patron bestowing mere good fortune, but rather to be
keenly interested in the direction and welfare of the Primal Craft
current. Neither is Hecate the sole spirit behind the Trident series of
books, but rather she is chief among an entire pantheon that serve as
teachers and guides of the tradition.
As Hecate’s chief student and agent in this world, Mark Smith
claims the title of ‘Gatekeeper’, and is clear that it is the Atlantean gods
(and not he) who are responsible for directing the movement. In both
printed, radio-based, and video interviews, Smith casts himself in the
role of Hecate’s primary secretary, rather than a prophet or religious
leader.9 He makes no claims to authority over the members of the
tradition, and takes no responsibility for their actions or personal
practices. The title of Gatekeeper is perhaps indicative of the primary
function of Hecate’s chief servant within the Primal Craft tradition –
that is to say that Smith’s role is to open the way for the Atlantean
current into this world, or perhaps equally to open the way for
Hecatean devotees in this world to access the Atlantean realm.
Together with the Primary Initiates of the Pillars of Fire, Smith works
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to direct the general current of the tradition then mainly through

personal guidance and instruction.
BELIEFS AND PRACTICES OF PRIMAL CRAFT
In the second book of the series (The Red King), Smith introduces the
reader to a narrative that outlines the rise and fall of the first great
human civilization: Atlantis. The text explains that the first race of
humans were in direct contact with the primordial gods, and had nearly
unlimited power through their connection to the Void, the source of
all energy in the universe. The physical and spiritual universes were
united, and thus Atlantis was both an earthly and celestial capital city.
However, due to hubris and an abuse of power, Hecate created a great
spiritual chasm called the Abyss, which separated humanity from their
power source.10 Next, together with the other great spirits of the
tradition, she caused a cataclysmic event which blasted Atlantis to the
depths of the ocean, while its spiritual dimension was banished deep
into the astral realm.11 Humanity was greatly crippled by the cataclysm,
and Smith states that our greatest ancient cultures are only fragments
of what might have been, had the fall of Atlantis not occurred.
Primal Craft is believed by its founder and its practitioners to be the

original and primordial spirituality of Atlantis and humanity, and not a
new tradition. Further, Smith often refers to his system as ‘traditional
witchcraft’, which very much suggests the types of practices that one
might imagine from medieval European folklore. Indeed, this is not
entirely wrong, as a survey of the Primal Craft books reveals that a
number of the rituals and ceremonies are not unique to Smith’s system
(e.g. the Toad Rite). The central website of the system states that:
The Primal Craft embodies the pure current of the Queen of Hell,
Heaven and Earth. The teachings within incorporate the rituals of
dedication and initiation, spirit evocation and the calling to one's
aid of familiars and guides. Much emphasis is placed upon the
sabbatic inner plane journeys which lead through the Nightside
paths to the subsequent exploration of outer gateways and the
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PRIMAL CRAFT
acquisition of the knowledge and power contained both within and

beyond these dimensional worlds.12
Note the emphasis on Hecate as the Queen of Hell, Heaven, and

Earth, which Smith makes clear is evident in the classical tradition, but
is originally the Atlantean teaching. Simultaneously, the Primal Craft
movement self-identifies as traditional witchcraft. As noted in the
Overview, witchcraft is a complex term, no less so because many who
claim to practice it have very different definitions of what it constitutes.
The first volume in the Trident series, Queen of Hell, states that:
As man ventured to explore the darkness and the secrets it held,

the first rites of the ancient craft, conducted under moonlight, were
born. The doorways within man himself were opened and the
unseen forces began to show themselves... Here we received the
very first teachings from those Witch Gods who predate all myths.
In these teachings we learned of the Tree, the route of spiritual
ascension to different dimensions along pathways to and through
other worlds. Hecate and Her children taught spell-crafting, how
to affect and manifest changes by bending the elements through
will, desire and belief upon the inner planes… The purpose of these
teachings? Spiritual advancement. The ascension of the soul, the mind
and the spirit. This is the hidden path in Witchcraft, the one that is
the route against the natural current, upstream back to the source
of all power [italics mine for emphasis].13
Thus a practitioner of Primal Craft may study witchcraft in the hopes

of gaining supernatural abilities, but this is not the raison-d’etre for the
tradition, but rather a benefit of its practice. Traditional witchcraft is
understood as a set of practices that lead to Atlantean-style spiritual
growth – though a spiritual growth that is marked by the development
of certain esoteric gifts as evidence of progress and evolution. In a
very real sense, Mark Smith argues that the purpose of Primal Craft is
to return to the original religion and esoteric science of Atlantis, the
divinely intended spiritual tradition for all humanity. This is not to
imply that mass conversions are hoped for or intended, but rather that
several hundred or thousand individuals will retain enough spiritual
187
memory to desire a sort of ‘return from exile’, and undertake the Primal
Craft practices to return to the spiritual cradle of civilization.
The following concepts are necessary for an understanding of the

Primal Craft tradition, as outlined in the Trident book series. Some of
the terms may appear familiar to many students of religion.
Significantly, Smith is very clear that his use of sacred terminology is
Atlantean in origin, and occurs later in Classical terminology as a
survival of Atlantis. Thus in order to approach the Trident series with
an intent to genuinely understand the author’s intended meaning, it is
necessary to read it on those terms, and not through the lens of another
tradition.14
HECATE: The Goddess of Witchcraft, Hecate is well known to

contemporary pagans, historians, and religious scholars alike as the
patron titan of witchcraft, but also as being unique amongst the
Olympians as having authority over Heaven, Earth, the Underworld
(Hell). The Primal Craft tradition acknowledges this, but elevates
Hecate to the level of the supreme cosmic being, and ultimate creator
of all beings within and beyond the universe. In some ways her role is
similar to that of the Supreme Being of Dharmic and Abrahamic
traditions, in that while Hecate (like other Supreme Deity figures) is
considered beyond time and space, She is simultaneously concerned
with temporal events and beings, and especially with the destiny of
humanity. Hecate was understood to be the dominant deity of the
Atlantean religion, and thus the existence of her cult in Greece, Rome,
and their provinces is understood by Smith to be mere remnants of a
greater and older tradition. The practice of Witchcraft is best
understood then as a devotional science which is designed to connect
the mortal practitioner with Hecate, and to elevate the practitioner
through various levels of spiritual evolution, which brings the witch
into an increasingly sophisticated understanding of Hecate, and
through Her, reality itself. The Trident series describes Hecate as
manifesting to practitioners as a mature woman of striking beauty, with
dark hair and green eyes. Her sigil (understood to be a mystical tool
employed in meditation and ritual) is depicted below, and features such
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PRIMAL CRAFT
motifs as the crescent moon and pentagram, which are indicative of

her classical role as goddess of magic and the night.
SIGIL OF FLESH AND FUR
189
DEVOTIONAL IMAGE OF HECATE
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PRIMAL CRAFT
LUCIFER: Primal Craft tradition holds that Lucifer (Latin for ‘light
bearer’) is the stellar/solar aspect of Hecate. In Queen of Hell, Smith
writes that before the creation of the material universe, Hecate divided
her essence to create Lucifer to be her son and consort, as well as the
principal spirit of the material universe. Solar divinities such as Horus,
Apollo, Sol, and especially Tezcatlipoca could therefore be viewed as
cultural interpretations of Lucifer. In the Primal Craft tradition,
Lucifer appears as both a solar divinity, and also as the horned god of
pagan antiquity. The primary role of Lucifer within the tradition is as
the bringer of light and gnosis, and the primary initiatory spirit on the
path of Hecate. Further, he is understood to be the patron of
witchcraft, and equated with the ‘dark man’ of the medieval sabbatic
tradition, as well as with such earlier ‘horned god’ figures as Pan and
Cernunnos.15 Lucifer is described as a mercurial, shape-shifting being,
and appears to practitioners in many forms. Two of Lucifer’s sigils are
depicted below, and appear to feature geometric patterns as a common
motif.16
BELIAL: Called the ‘Lord of Lords’ in the Primal Craft tradition,

Belial is viewed as the third of the three great spirits.17 Subordinate to
Hecate and Lucifer, and likewise their offspring, Belial is considered
the supreme spirit of the planet Earth, answering to Lucifer (ruler of
this universe), who answers in turn to Hecate (who rules all within and
beyond the universe). Belial is considered a powerful patron and also
teacher of witchcraft, and is noted as appearing in the medieval
grimoire tradition under such names as Beelzebub or Beelzebuth.18
However, Smith argues that a more correct name is Baal Zebul,
translated as ‘Lord of the Earth’, given that Belial is the planetary deity.
Thus in comparative terms, Belial is more akin to such elemental
deities as Gaia or Geb. Belial, like Lucifer, is understood to be a
mercurial figure, and can manifest to practitioners in a variety of guises.
Significantly, the earth itself is considered to be one of his principal
manifestations, and thus all humanity (being earth-based creatures) are
considered to be both dependent on Belial, as well as physical
extensions of the spirit’s body. One of his sigils appears below, and is
familiar to students of the medieval grimoires.
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SEPHERANZ: This goddess, called the Atlantean Queen, holds a

unique position in the Primal Craft tradition. The fourth point of the
trident, she is understood to be unique among the gods of the path,
since she has remained sealed within the spiritual realm of Atlantis until
the recent opening of its gates. This being the case, Smith explains,
her name cannot be found in medieval grimoires, though echoes of
her cult are found in subterranean ‘great daughter’ figures as
Ereshkigal, Allat, and Persephone.19 In the Paleolithic era, Sepheranz
was chief of the primordial gods that governed the dinosaurs and
ancient reptiles, and guided the early stages of evolution. In the 21st
century, however, Sepheranz is understood to be the harbinger of the
apocalypse, and the bringer of war, conquest, flame. Where Hecate
and Lucifer are more moderate figures in this paradigm, together with
Belial, Sepheranz is understood as responsible for more destructive
aspects of nature. Her sigil is below, and depicts interconnected
circular motifs.
OTHER SPIRITS: While the Primal Craft tradition grants first place
to the four chief divinities (Hecate, Lucifer, Belial), it recognizes a vast
multitude of lesser spirits. These include such beings as (e.g.) draconic,
Atlantean, elemental, and vampiric spirits – but also a range of specific
beings familiar to students of classical mythology as the Fates and
Cerberus. Smith writes that ‘Direct contact with these beings brings
power and gnosis that is beyond the teachings of mortal man. This is
the True Path of Hecate, one which leads in soul transition and
spiritual transmutation through ancient, hidden gateways back to the
Throne of the Dark Witch Queen.’20 Thus the practitioner of Primal
Craft is obliged to encounter these beings and to build relationships
with them, as part of the process that leads the witch to a level where
they are better able to deal with principal deities themselves. These
encounters with the spirits take place in a variety of ceremonies
detailed in the books, and for wide range of purposes such as (e.g.)
self-defense, fortune, spiritual growth, and companionship. Examples
of the sigils of the Fates and Cerberus are below.
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PRIMAL CRAFT
PRACTICES
The devotional practices of the Primal Craft tradition are familiar both
to students of modern paganism and the medieval grimoires traditions
of Europe. Several key concepts and practices are described in the
pages that follow.
TOOLS OF WITCHCRAFT: While on the one hand the Primal Craft

tradition situates itself as the product of Atlantean lore returned
through divine inspiration, its language, imagery, and practices are not
entirely divergent from other existing pagan traditions. This is to say
that like other pagans, especially those who self-identify as
practitioners of witchcraft, Primal Craft uses a series of tools and rites
that are similar to those used by traditional occult systems. The first
book of the series (Queen of Hell) provides a list of the basic tools of the
system, and how they may be created or properly installed. Examples
include: an Athame (ritual dagger), a Wand, a Chalice, Pentacle, Sword,
Incense Burner, an Obsidian Sphere (referred to as a vortex or portal),
an Altar, Salt, Water and Wine, and Fetish Items.21 Clearly, obtaining
some of these items would involve a certain amount of time, effort,
and money. While there is no cost to joining the Primal Craft tradition,
there is nevertheless a cost in practicing the tradition according to a
strict reading of its own texts. It is also necessary to note that the
books themselves are expensive and only for sale as hardcover, thus a
serious beginning devotee would need to spend well upwards of $500
in order to practice the tradition ‘authentically’ as per Smith’s
guidelines. A more intermediate student would likewise need to
acquire specific tools and ritual items that may also be expensive, and
at advanced levels, even obtain livestock for sacrificial purposes
(yielding costs comparable to those incurred annually in some major
world religions). It is also noteworthy that the tools employed in the
Primal Craft tradition are also not available from Mark Smith himself
– that is to say that while Smith does sell the books, he does not market
such things as (e.g.) wands or altars or crystals, or profit from their sale.
SIGILS: The Primal Craft tradition is similar to some African-

influenced traditions, in that the numina or gnosis of the tradition
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comes not from the practitioners themselves, but from contact with
spirits that are external to the practitioner. These are understood as
very real beings, independent of the witch, and possibly very dangerous
if approached incorrectly. They are not viewed (as in many
contemporary esoteric traditions) as archetypes of extensions of the
practitioner’s psyche. This is made clear in the books repeatedly, as
Smith writes (for example): ‘The purpose of Primal Craft as a whole is
to assist others in the attainment of direct spiritual contact with the
Gods of Witchcraft. This is the true inner path to soul ascension.’22
Given then that gods and spirits are understood as a core part of the
Primal Craft practice, it is important to note that the tradition provides
a sigil (symbol) for each of the spirits. By focusing on the sigil, the
practitioner is able to connect with the entity to whom the sigil is
dedicated – this is comparable to the practice of focusing on icons,
yantras, or vévés in other traditions. Sigils can be specific to a being (e.g.
Cerberus) or generic to a type of entity. A number of sigils can be
found below on page 198.
EVOCATION: As noted above, a very major part of the Primal Craft

tradition is the practice of interaction with many types of spiritual
beings. Smith insists that these are actual sentient beings, separate
from the practitioner, and thus exist independently of the witch.
Further, his tradition teaches that while spirits do not primarily reside
in the same physical plane as humans, they can be called into physical
form by a skilled witch. As one might imagine, this is not a practice
that can be learned overnight, but the Primal Craft tradition insists that
it must be learned in order to progress spiritually. Certainly, this must
be one of the more challenging practices, as ‘successful’ performance
of evocation is indicated by that which is seen, rather than a more
internal process like invocation (see below). The Primal Craft books
provide methods for calling many different types of beings, and
suggest different tasks to which they are suited. An elemental spirit of
fire, for example, would not be evoked for the same reasons that a
spirit of water would be called upon. Similar to the medieval grimoires
tradition, Primal Craft evocation usually relies upon the creation of a
liminal or sacred space through the creation of a drawn circle, into
which the entity is called and visualized.
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PRIMAL CRAFT
INVOCATION: The Primal Craft tradition places a strong emphasis

on deliberate invocation and possession by spiritual entities. This is
understood to be a desirable phenomenon, and thus compares closely
to similar practices in West African and South Asian mystic practices,
seen by practitioners as an empowering act or process.23 Possession is
meant (1) to enrich the spiritual powers of the witch; (2) to transform
the actual being of the witch; (3) to create better relations between the
witch and the spirits; (4) to act as a vehicle for gnosis and direct
instruction; and (5) to perform works of value that are beyond mere
human ability. As an example of the fifth category, Smith states openly
that his books are written in a state of possession, and thus he does
not take credit for being their ‘author’, but (as stated above) rather for
being their scribe. All three of the main Trident books make very clear
that while possession is necessary for advancement on the path, it is
by no means guaranteed to be a safe path. Just as one can try to climb
mountains (with great beneficial effects), the tradition holds that errors
in judgment can potentially have serious consequences. The Trident
books contain several stern warnings that the spirits invoked in
possession are real beings, and like dealing with any person, they have
personalities, willpower, ego, and flaws just as real as any human.
Thus, attempting to invoke a feral wolf spirit can lead to prolonged
atavistic, savage behavior if not checked by a strong will.24 Worse,
embodying one of the primordial Atlantean gods could lead to
madness or death, if the appropriate respect and sacrifices are not
made.25 An example is below:
A Call to the Goddess in Invocational Possession

Queen of Darkness, Keeper of Cerberus
Mother Of Three Fated Furies
Hail to thee, Lady of all Witch kind
Hail to thee, Invincible Queen of tile Dead
Hail to thee, Hecate
Hail to thee, Goddess of Transformation
Hear my prayer
Bless this clay
Awaken within tile Glowing Embers
Ignite thy Dormant Seed
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I call you unto this, mine own flesh and form

Seeking the Knowledge and Power of the Great Old Ones
Grant unto me the Vision of the Path
Clasp me to thy breast
Bestow upon me thy Blessings
Open the Way to the Road of True Witchcraft
Access for me the Power of your Realm
Thee Secrets and Knowledge of the Dark Ways
Upon the Path of Hecate
First Goddess
Queen of Hell. 26
A close examination of this text offers some suggestions as to Primal

Craft’s reading of the Hecate figure. Smith describes her as ‘Keeper of
Cerberus’, ‘Mother Of Three Fated Furies’, ‘Lady of all Witch kind’,
and ‘Hail to thee, Invincible Queen of tile Dead’, all of which is very
consistent with classical paganism and its contemporary iterations.
Thus despite the uniqueness of much of Smith’s work (e.g. the
Atlantean deities), many elements are nevertheless recognizable to
students of religion in antiquity. The practice of invocation, alongside
evocation, is an area of the Primal Craft tradition that is familiar to
students of the medieval grimoire tradition.
Another important aspect of the invocation-related practices is the

emphasis on psycho-sexual relations with the deities and spiritual
beings, a practice which has certainly been noted and studied in works
on such systems as Tantra or West African-influenced traditions like
Voodoo. On this topic, Smith writes:
Many of the greatest lessons of the Ancient Craft, such as the rites
of sexual magick, are taught by the Witch Gods themselves.
Teachings such as this initiate the powerful transmutational
elevation of the soul and are often presided by Hecate; Her power
flowing initially in its lower, lunar vibration through the gate of
Moon, before later increasing to its stellar vibration. This is the
opening of the Gates of the Draconian Path where begins a
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PRIMAL CRAFT
journey which will lead the soul in transmutation through the

Nightside worlds of the Witch Gods.27
The Trident books make it quite clear that puritanism is not consistent
with the Primal Craft tradition, and that psycho-sexual relations with
the spirit world is not an optional technique, but rather a necessary step
for the witch who seeks to genuinely evolve into a more spiritual being.
ASTRAL TRAVEL: One of the most important concepts in Smith’s

tradition is the concept that the spirit world is a complex universe, with
separate worlds or regions that the mystic is able to access through
astral travel. This term (astral travel) can be understood to mean the
practice whereby the mystic projects or sends their spirit outside of
their physical body and into the ‘astral’ or ‘spirit’ world. Much has
been written about this phenomenon, which is indeed common to
many mystic traditions, both ancient as well and modern, and it is
considered common especially to cultures that practice shamanic
forms of spirituality. Through this practice, many mystics claim to be
able to travel great distances quickly, and to be able to observe the
physical world, and even to interact with it. This sounds similar to
clairvoyance and clairaudience, except that in astral travel the
practitioner claims to be spiritually (and consciously) present at the site
being observed, rather than (supernaturally) observing phenomena
that are physically remote. In the Primal Craft tradition, the practice is
fundamental to the mystic’s progress, in that the dedicated student
must undertake to travel via the astral plane, and here the Trident
books include the concept of spiritual realms that borrow imagery and
language from the Kabbalah, which Smith anticipates his readers may
be familiar with. More significantly to the Primal Craft tradition is that
Astral Travel is said to allow access to the hidden realm of Atlantis,
where the most crucial and difficult lessons await.
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SIGILS of the PRIMAL CRAFT TRADITION28
Sigil of Lucifer – a Sigil of Lucifer – b
Sigil of Belial Sigil of Sepheranz
Sigil of the Fates Sigil of Cerberus
SIGILS OF THE FOUR ELEMENTS
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PRIMAL CRAFT
SACRIFICE: The issue of sacrifice is a complex and contentious issue

in the field of religion. On the one hand, animal sacrifice is attested in
many ancient cultures via archaeology, and commanded in such sacred
texts as the Vedas, the Torah, and the Quran, and historical (textual
and archaeological) evidence for human sacrifice is evident from
several cultures around the world. Moreover, animal sacrifice is
practiced today by both larger and smaller traditions – as example, by
Muslims at the annual Feast of Immolation, or in certain branches of
Hinduism, or in Afro-Caribbean faith systems. Yet blood sacrifice
remains a topic of considerable debate within the pagan community,
as many pagans groups have made efforts to vocally and visibly
distance themselves from any sacrificial practices – in some extreme
cases, even taking the anachronistic position that archeological and
textual evidence for sacrifice in Iron Age and Bronze Age Europe has
been fabricated.
With this understood, it comes as no surprise that the issue of
sacrifice remains one of the areas in which Mark Smith admits that his
work draws criticism from other pagan (and even Hecate-devoted)
groups. Yet he argues that witchcraft without sacrifice is emasculated,
a pale imitation that lacks devotion and substance, not to mention
authenticity.29 The Primal Craft tradition holds that animal sacrifice is
a necessary part of spiritual evolution, and a key component of several
important ceremonies, such as the Toad Rite. It features more
prominently in The Red King in a section entitled ‘The Path of Sacrifice’,
and will be a major topic in an upcoming book tentatively entitled The
Altar of Sacrifice.30 Yet the tradition is clear that sacrifice comes first
and foremost from the practitioner, and thus the witch is called to shed
their own blood (albeit in small portions) more frequently than that of
an animal. Further, Smith is clear that sacrifice must be done
sparingly.31 An example of this is found in Red King:
‘If the Way of Sacrifice has been opened, its power granted by
Hecate, then the blood of a ritually sacrificed creature may be
added to the powder. The soul of the beast is offered to the Witch
Gods to be returned in honour to its spiritual dwelling. This
enhances, tenfold, the already tremendous power of this amulet.
The sacrifice is to be chosen by the Witch Gods and will be one of
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a warm blooded creature. If any sacrifice is made without the

power of the Way of Sacrifice having been specifically granted by
the Queen of Hell then the soul who performs this act will be
bound for all time to the Dark Fate Atropos for their defiance of
the Lore of the Witch Gods.’32
Thus it is clear that sacrifice is not intended to be a frequent practice,

and that it should be done carefully, otherwise the witch will provoke
a very harsh reaction from the spirits that would otherwise be placated
or enticed by the ceremony.
SACRED TEXTS OF PRIMAL CRAFT
The Primal Craft tradition places great importance on gnosis and direct
experience with the spirit world. However, Smith himself is a student
of the medieval grimoires, and places great importance on the need to
access lore from texts as well as gnosis.33 While the initial two books
(Queen of Hell and The Red King) were published with Ixaxaar Press, for
the third book (The Scorpion God) and subsequent volumes, a private
press was launched dedicated solely to the texts of the Primal Craft
series. The Trident series, which lays the foundations for the work, is
composed of three books: Queen of Hell, The Red King, and The Scorpion
God. While Smith does work as an author and publisher, it is
noteworthy that each of these is produced in limited edition hardcover
in both normal and deluxe editions.34 To-date, Smith has published
nearly three thousand volumes combined. There are no electronic
editions or softcover volumes. All of Smith’s books are individually
consecrated by the author, as he insists that these volumes are not just
books, but rather that they are talismans sacred to Hecate and the
Atlantean gods. The official website of Primal Craft states:
The dedication of Primal Craft Occult Publishing to this sole

purpose ensures the manifestation of the knowledge of the
Witchcraft Trident in the form of very high quality and truly
magickal books. Each and every single volume will be individually
consecrated in full ritual possession unsealing the gateways and
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PRIMAL CRAFT
awakening the spirits of the book's patron within. Each book will
be a living talisman of the Witchcraft Arte.
These book are the result of direct contact with the Gods and
spirits of Witchcraft. They will enable the student of this Arte to
walk its pathways in full upon a journey of soul transformation and
spiritual ascendance. Within each book there is a transmutational
path. The books of the Trident are created to act as gateways and
links to their respective patron Gods.35
DELUXE EDITIONS: QUEEN OF HELL (LEFT), SCORPION GOD

(CENTER), RED KING (RIGHT).36
While Mark Smith sells his normal editions for under $100 (US) and
the deluxe editions for over $200, it is interesting to note that on such
sites as eBay, the books can be founded listed with prices in the
thousands of dollars.37 This provides some indication on the value that
is placed on the Trident books within a particular demographic of the
pagan community. While Smith himself makes his income on the
201
writing and publishing of the books, it is important to note that he

himself is very harsh in his criticism of the eBay commerce, since he
believes that the books are a sacred work, and not meant to be the
object of profiteering. The Primal Craft tradition will continue to see
new volumes, and at the time of editing this chapter (Fall 2013), Smith
is in the editing stages of both a fourth and fifth volume.
CONTEMPORARY GOALS
Unlike the other traditions in this volume, the leadership and overall
direction of the Primal Craft tradition is, according to that tradition, in
the hands of Hecate and the Atlantean gods. In recent times, the
spiritual current has been shaped by their dictates, as understood and
transcribed by Smith. As their herald and secretary, it falls to him to
interpret their messages, and to record them for the other members of
the current. This is not to say that Smith’s communion is exclusive,
but it is considered to be unique amongst the community of his clients
and practitioners. There are perhaps two primary messages that are
repeated in the Trident books and in the various interviews conducted
with Smith by members of the pagan community.
AWAKENING: The Primal Craft tradition positions itself as the

original and intended spirituality of the human race, and that humanity
is in need of a spiritual awakening. With this admittedly bold claim
made, Smith states that while the gods do not expect mass conversions
(as in early Buddhism or Christianity or Islam), there is a definite need
to make the teachings of Atlantis available for those dedicated seekers
who are drawn to this spiritual path. Given the book sales, Smith
points out, it is clear that the number of seekers numbers in the
hundreds, if not thousands, and the Trident books only appeared three
years ago. If even one hundred members of the pagan community
have genuinely embraced the teachings of Hecate and experience an
awakening to the original human spiritual current, Smith considers that
a milestone that cannot be underestimated. Thus a significant part of
Smith’s work can be considered outreach, a search to find those people
who are likely allies and fellow-travelers on the road to Atlantis. An
extension of this is the creation of sacred sites, most importantly the
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PRIMAL CRAFT
Pillars of Fire, which are understood to be sacred sites through which

the mystic energies of Atlantis are best channeled into this world.
These sites will need dedicated practitioners to create and oversee them
– and thus the need to recruit, train, and mentor qualified practitioners.
THE GLOBAL BALANCE: One of the key messages articulated

repeatedly by Smith in his most recent writings and interviews is the
conviction that the world itself is badly out of balance. Humanity, he
explains, has neglected its responsibility to the planet, and endangered
our own future on Earth through industrial waste and abuse of the
Earth’s ecology and natural resources. As the Trident books explain
that the Earth is the body of the god Belial, this constitutes an attack
on one of the principal members of the Atlantean pantheon, and a
serious spiritual crime. In very general terms, this particular view of
failed responsibility to the Earth is not an uncommon one to many
religious systems, and is frequently found in other pagan groups.
Where the Primal Craft system differs from other pagan traditions,
however, is in the belief that if this imbalance continues, the Atlantean
gods will unleash catastrophic forces on the planet, which may
annihilate humanity. This scenario may yet be averted, but it would
require serious international effort by governments and multinational
corporations to better treat the Earth and its resources. Further,
significant spiritual forces would need to be exerted to cleanse the
‘spiritual pollution’ that has accumulated. Here, Smith indicates that
this would require a dedicated group of witches, ideally working in
concert to placate the Atlantean gods.
THE FUTURE VISION OF PRIMAL CRAFT
Much like the present goals of the Primal Craft tradition, the future
vision is understood by its practitioners to be in the hands of the
Atlantean gods, and understood in part only by Mark Alan Smith.
Nevertheless, the Trident books and Smith himself indicate that this
particular mystic tradition is likely to continue to grow and adapt to the
various countries in which it finds itself. While Spain will remain the
heart of the movement, Smith anticipates the opening of the four
Pillars of Fire daughter temples, as well as other sacred sites established
203
by serious devotees. Already, the tradition has a considerable web

presence despite its relative youth (as the movement itself is not yet a
decade old), and the next decade will likely see other prominent figures
arise, likely the chief adepts of the four Pillars. Thus leadership, such
as it is, may be expected to become more decentralized than at present.
No plans exist to formalize the membership structure, as the tradition
is meant to be primarily a relationship between the practitioners and
the spirits, rather than practitioner to practitioner. It is also likely that
the next several years will see the release of several new books, which
will further enlarge the core practices of the Primal Craft tradition. At
the moment, Smith remains the dominant practitioner of his particular
branch of paganism, and is likely to remain in this role until a successor
is identified. Equally important will be the future of the Primal Craft
tradition within the larger pagan tradition in which it is situated, as
Hecate remains a popular deity with a strong following, and Smith is
not the only popular author to base an entire system and mythos
around this divinity. Yet given his relative youth, and full-time
dedication to his spiritual community, it is more than likely that in
another decade, the Primal Craft movement will be in the same hands,
and likely to have expanded even further than it has in the last several
years.
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PRIMAL CRAFT
HECATE’S TORCHES OF GNOSIS
205
REVIEW QUESTIONS ON
PRIMAL CRAFT
1. Who is Mark Alan Smith? What is his role within the Primal Craft
tradition?
2. How does the Primal Craft tradition understand or describe

Hecate?
3. What is a Pillar of Fire? Where is the Mother Temple?
4. What is the difference between evocation and invocation,

according to tradition?
5. What are sigils? How are they used by members of the Primal
Craft tradition?
6. What is Astral Travel?
7. What is the role of Atlantis within the Primal Craft cosmology?
a. Where is it, according to the tradition?
b. Why do practitioners seek to travel there?
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PRIMAL CRAFT
d’Este, S. Ed. HEKATE – Keys to the Crossroads. A collection of personal

essays, invocations, rituals, recipes and artwork from modern Witches, Priestesses
and Priests who work with Hekate, the Ancient Greek Goddess of Witchcraft,
Magick and Sorcery. Glastonbury, Avalonia 2006.
d’Este, S. & D. Rankin. Hekate Liminal Rites: A Study of the rituals, magic
and symbols of the torch-bearing Triple Goddess of the Crossroads. Glastonbury,
Avalonia 2009.
d’Este, S. et al. Eds. HEKATE Her Sacred Fires. Glastonbury, Avalonia

2010.
Johnston, S. I. Hekate Soteira: A Study of Hekate's Roles in the Chaldean

Oracles and Related Literature. Atlanta: Scholars Press, 1990.
Johnston, S. I. Restless Dead: Encounters between the Living and the Dead in
Ancient Greece. Berkeley: University of California Press, 2013.
Sanchez, T. The Temple of Hekate - Exploring the Goddess Hekate Through

Ritual, Meditation And Divination. Glastonbury: Avalonia 2011.
Smith, M. A. Queen of Hell. Tampere: Ixaxaar Press, 2010.
Smith, M. A. The Red King. Tampere: Ixaxaar Press, 2011.
Smith, M. A. The Scorpion God. Malaga: Primal Craft Publishing, 2013.
Smith, M. A. The Altar of Sacrifice. Malaga: Primal Craft Publishing,

2014.
Smith, M. A. The Witchblood Grail. Malaga: Primal Craft Publishing,

2015.
Smith, M. A. ‘Baptism of Fire’ in Hecate Her Sacred Fires. Glastonbury:

Avalonia, 2010.
207
Smith, M. A. ‘Understanding the Path’ in Clavicula Nox: Lilith.

Tampere: Ixaxaar, 2009.
Smith, M. A. ‘Faces of a King’ in Diabolical. Dover: Scarlet Imprint,

2009.
Smith, M. A. ‘Cutting the Cord’ in Diabolical. Dover: Scarlet Imprint,
2009.
Smith, M. A. ‘Love in the Darkness’ in Devoted. Dover: Scarlet Imprint,

2008.
Von Rudolph, R. Hekate in Ancient Greek Religion. Victoria: Horned Owl

Publishing, 1999.
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PRIMAL CRAFT
ONLINE SOURCES
www.primalcraft.com – The official website of Primal Craft

publishing, and central site for the tradition itself.
primalcraft.livejournal.com – Mark Alan Smith’s personal online

journal, dedicated solely to the Primal Craft work.
www.flickr.com/photos/primalcraft – The visual art page of the

Primal Craft tradition.
www.monamagick.com/media/up-close-interviews – The
official website of Mona Magick, containing several in-depth
interviews the Mark Alan Smith on the Primal Craft tradition.
209
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CHAPTER EIGHT
YOGA: BHAKTI, RUNE, SHADOW
Simultaneously one of the most popular and ancient of mystic

traditions, today Yoga is found in all corners of the globe.1 Originally
a series of physical exercises that were considered to offer spiritual
benefits to its serious religious devotees, it has become today one of
the most popular forms of exercise, with a wide range of styles and
traditions under its banner. Further, while its origins were entirely
rooted in mystic tradition, now yoga is frequently taught as a secular
sport – or for some, a complete lifestyle, without the trappings of any
particular religious system attached. In fact, many of its practitioners
would perhaps object to yoga being considered as a form of mysticism,
despite its well attested beginnings in such religious texts as the
Bhagavad-Gita and the Yoga Sutras of Patanjali. In the early 21st century,
yoga is commonly understood to promote good health, peace of mind,
and greater strength and flexibility. It has attained the status of an
industry outside of the studio proper, generating millions of dollars
every year via hundreds of books, DVDs, workshops, and camps. Yet
211
this popular understanding of yoga is only partially correct, since yoga

today has developed many forms and philosophies. This chapter will
examine the history and development of yoga as a global phenomenon,
and then consider several contemporary forms of yoga that go beyond
the popular forms of physical exercise.
The history of yoga is a contentious area, as there is no academic

consensus on the exact origin site of yoga, or well as the earliest textual
sources that refer to it. This complexity is due in part to the fact that
the word ‘yoga’ may not have been used in antiquity in the same way
that it is used today. On a linguistic level, the word ‘yoga’ (Sk. योग)
means ‘yoke’ in Sanskrit, and is in fact cognate with the English word
‘yoke’. In terms of meaning, it could be understood to refer to the use
of physical postures (asanas) as a means of ‘yoking’ the body to benefit
the spirit or psyche. Thus, in a very real sense, one could understand
the yogic postures as a type of physical exercise used for mystic
purposes. When we consider how our physical health affects our
mental state, this is not too difficult to understand. Likewise, the
discipline of the body for physical gain is a common practice in many
mystic traditions, as demonstrated by the prevalence of fasting.
Medieval Abrahamic narratives frequently report that saints
experienced powerful spiritual or supernatural visions under the
effects of lengthy fasts. In a related vein, other traditions, especially in
shamanic cultures, have made use of chemical products to induce
trance and out-of-body states. Thus if we agree that fasting or
chemical changes in one’s mental state can potentially be used for
spiritual purposes, it is not difficult to see how likewise a culture could
develop a series of exercises that might likewise be conducive to
powerful spiritual or mystical experience. On this point there is a
general consensus. Moreover, yoga itself is recognized today by
physicians as having not only obvious medical benefits, but even
psychological benefits.2
Further still, Patanjali and his successors (including even some

contemporary scholars) argued that the practice of yoga lead to actual
supernatural powers, which could be identified and systematized by
advanced religious scholars.3 The idea of 21st century yoga as a simple
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form of exercises without a spiritual purpose would have been as

foreign to them, as the idea is strange to many contemporary yoga
practitioners that yoga is a form of spirituality. This is not to suggest
that the yogi (yoga practitioner) was thought to be some kind of
shaman or sorcerer per se, but rather that the serious study of yoga
would allow the student to perceive the world directly, unhindered by
the physical limits imposed by a natural corporeal body. The yogi,
through mastering the body, was able to overcome its limits in search
of Divine Truth. If, along the way, the yogi learned to better one’s
health, live longer, and perhaps to levitate, then these were admirable
side effects, but not per se the actual goal of yoga.
Yet the question arises over where and when ‘yoga’ became codified.
Almost certainly, forms of postures and poses were used in antiquity
long before the term ‘yoga’ was ever used to refer to the exercises in
question. Serious academic debate has taken place to determine if the
rsis (the Vedic sages) practiced exercises that would become later
codifed by Patanjali as ‘yoga’.4 The term is well established by time of
the composition of the Bhagavad-Gita, where for example, Prince
Arjuna is instructed by Krsna to sit in an upright position and to
discipline his mind and senses. Krishna advises the heroic prince
Arjuna, saying:
‘One should go to a secluded place and should lay kuśa-grass on

the ground and then cover it with a deerskin and a soft cloth. The
seat should neither be too high nor too low and should be situated
in a sacred place. The yogī should then sit on it very firmly and
should practice yoga by controlling the mind and the senses,
purifying the heart and fixing the mind on one point. One should
hold one's body, neck and head erect in a straight line and stare
steadily at the tip of the nose. Thus with an unagitated, subdued
mind, devoid of fear, completely free from sex life, one should
meditate upon Me within the heart and make Me the ultimate goal
of life.’ (Bhagavad Gita 6.12-13)
Here, the word ‘yoga’ is actually employed, and it is clear that Arjuna
is being educated by the divinity in a particular asana (pose). The first
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classical author to codify yoga was the sage, Patanjali, who lived circa
the second century BCE, best known for writing the yoga Sutras. Yet
Patanjali merely codified yoga, and does not take credit for having
invented it – in fact, evidence suggests that it may have existed for over
a thousand years before him.
SEAL DEPICTING SEATED ‘PASHUPATI’, MOHENJO DARO SEAL 5
We must consider not only when, but also where yoga originated.
Popular culture today assigns India as the birthplace of yoga, and to be
fair, this is the consensus of many academics who believe it to pre-date
the coming of the Indo-Aryans, and thus argue that yoga is not Indo-
Aryan but indigenous to India and therefore perhaps Dravidian in
origin. As an example, the seal above on p.214 shows a seated figure
(assumed to be Pashupati) in a yogic pose; it dates to 1900 BC at the
latest. Yet while the history yoga is commonly and primarily associated
with India, such scholars as Nick Allen suggest that traces of yoga can
be found in the Greek Iliad of Homer. If this is the case, then perhaps
yoga is in fact a shamanic practice that originated with the Indo-
214
Europeans. Whatever the truth, the origins of yoga are so far in the
distant past that a definitive answer is likely to be impossible to reach.
Likewise, it is difficult to identify any one individual as the inventor of
yoga, though the sage Patanjali is credited with being the first author
to dedicate a volume to the subject of yoga under that name. Thus
yoga, as it is practiced and taught today, can be recognizably traced
back to perhaps the second century BCE, which is to say that at the
very least, yoga is well over two thousand years old.
Since Patanjali’s codification of yoga in the Yoga Sutras, it has since

then developed different schools of practice. The classical or medieval
period would have recognized such forms of yoga as Ashtanga, Laya,
Raja, Hatha, and Bhakti. Yoga as it is commonly understood today is
generally based on Hatha Yoga, which was ‘exported’ from India in
the late 19th century under the patronage of Swami Vivekananda, who
encouraged its instruction (together with meditation) as a form of
devotional practice. Thus even as recently as the 20th century, yoga’s
introduction to the international community was not as purely physical
exercise, but as part of a holistic spiritual philosophy.
CURRENT DEMOGRAPHICS
While India is generally hailed as being the origin site of yoga, in the
21st century it has become truly international. Thousands of yoga
studios exist across the world, with millions of adherents; the US alone
is thought to have over 20 million yoga practitioners. Yet curiously, in
the 20th century yoga underwent a shift from being a clearly spiritual
tradition, to an exotic form of exercise, to a contemporary fitness-
centered lifestyle. Today, all across the world, yoga is perceived not as
any sort of religious or mystical tradition taught in a temple or shrine,
but rather a system of exercise that one should learn at the local
wellness center or gymnasium. Further, yoga is practiced by people of
all demographics – female and male, young and old, rich and poor –
yoga is a mystic tradition which clearly has a very broad appeal.
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DIVERSITY OF PRACTICE
But while yoga is perhaps the world’s most popular mystic tradition,
neither is it monolithic. Indeed, where several forms of yoga existed
in the classical period, the twentieth century saw not only an
exponential growth of its international practitioners, but also an
explosion in the diversity of forms and exercises that became known
as types of yoga. Rather than trying to identify ‘mainstream yoga’ (if
such a thing could be), this chapter will examine three very different
contemporary forms in order to show the diversity of what is
commonly considered ‘yoga’ today. Each of these three schools
developed in the twentieth century, and has an international presence.
These forms of yoga are Shadow Yoga, Rune Yoga, and Bhakti Yoga.
Yet while each of these schools is indeed unique, one thing is common
to all three: a conviction that yoga is a tradition of action and practice,
and not merely a system of belief or speculation. As Feurstein notes
in the first essay of his anthology on yoga, ‘The yogin is not satisfied
with theorizing, guessing, or accepting facts second hand – he takes his
own experience (pratyaksa or perception) as the highest criterion.’6
This statement, perhaps intended initially for Hatha Yoga, holds
equally true for the three systems of yoga that follow.
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SHADOW YOGA
OVERVIEW
One of the most fascinating and unique systems of yoga to develop in

the late 20th century is Shadow Yoga, a style of Hatha Yoga which
recalls the classical Shaivaite ‘Shadow Man’ tradition. Shadow Yoga
(also called Chaya Yoga) was developed by Zhander Remete. Remete’s
system of yoga is taught only by licensed instructors who have received
training from himself or another authorized instructor, and while the
system is still relatively new, it has a considerable cache as maintaining
a serious esoteric component which may not be as prevalent in other
more mainstream yoga studios. The founder, Remete, describes
Shadow Yoga as a Shaivaite based system of Hatha Yoga.7 Its practices
involve the energetic tools of cultural asanas, meditative asanas, the use
of bandhas, kriyas, mudras, pranayamas - mantras for Laya Yoga and for
Raja Yoga. Widely studied in yoga, as well as martial arts and dance,
Remete developed Shadow Yoga as a form of Hatha Yoga which
encompasses the principles of asana (posture), the fundamentals of
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Ayurveda and the Indian system of the 108 vital points of the body, as
well as the study of the elements and astrology. 8
THE FOUNDER
The founder of Shadow Yoga is Zhander Remete (Natanaga Zhander

- teaching name). A native of Hungary, Remete currently travels
internationally teaching with his wife and colleague, Emma Balnaves.
As a youth, Remete’s father introduced him to yoga, which he
continued to study later in life. In his book Shadow Yoga, Chaya Yoga, he
writes that he was introduced to the practice of yoga at the young age
of six by his father, through whom he learned all the basic asanas, kriyas,
and bandhas.9 Later he studied under the Indian master B.K.S. Iyengar.
As an adult, he served in the military and underwent survival training,
and also studied martial arts, as well as the ancient Kathakali and
Bharatanatyam dance forms of southern India. Remete’s training also
involved such traditional Indian medical sciences as Ayurveda,
Marmasthana, and (Chinese) Chi Kung.10 Remete today is recognized
by his students as being a gifted and inspirational teacher who has
proven able to present ancient texts in a new and revitalized way for
the contemporary audience. 11
BELIEFS AND PRACTICES
Remete describes the background of Shadow Yoga as follows:
‘The name Shadow Yoga is derived from the 6th chapter of the
ancient tantrika treatise ‘The Shiva-Svarodaya’ (the birth of the
breath of life revealed by the god Shiva). This chapter, entitled
‘Yoga of the Shadow Man’, deals with the intricate manifestations
of the shadow and their significance both inside and outside the
human organism. The Ashtanga Hrdaya of Vagbhata, a primary
ayurvedic text, also contains a chapter on the shadow which deals
with diagnostic principles. There is also a story about Allama
Prabhudeva, the initiating guru of Gorakshanath (one of the
famous forefathers of Hatha Yoga), in which he describes the
human body as nothing but layers of frozen shadows. According
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to Hatha Yogic anatomy the body is composed of three discrete

bodies and five sheaths, (coverings or shadows). The practice of
Hatha Yoga has evolved with the purpose of dissolving these
shadows.’ 12
Thus for students of Shadow Yoga, Jiva (the moving life or animating
principle) is a shadow of God. Likewise, it is clear that in the view of
the school’s founder, Shadow Yoga is to be understood as a branch or
tradition within Hatha Yoga and Raja Yoga, and not a newly invented
style, or a hybrid of any kind.13 The connection with such historical
figures as Gorakshanath and Allama Prabhudeva is indicative of the
deep roots of the tradition. In this vein, Remete continues:
‘The teaching of the Shadow School is based upon the ancient

Hatha Yogic texts, which state that all fixed forms should be
designed to develop the practice of freestyle. Freestyle is a
necessary step in the cultivation of longevity and enlightenment.
The texts also suggest that the set forms should contain within
them the following bodily positions and movements for the proper
development of the vital breath. [These forms are:] (1) Standing,
(2) Pumping, (3) Sitting, (4) Weighing, (5) Lying face-down, face-
up, on sides, (6) Forwards, (7) Sideways (lateral), (8) Backwards, (9)
Inversion, (10) Spiral, (11) Turning-Twisting.’ 14
A significant difference between Shadow Yoga and other systems is

the insistence upon the need for preludes to the asanas. Remete asserts
that most students are unprepared to practice (let alone benefit from)
the traditional asanas of Hatha and Ashtanga Yoga, and that the
practice of the asanas without proper preparation is an invitation to
injury. Thus Shadow Yoga involves several prelude forms which
develop the flexibility of the student, and prepare them to truly
undertake the practice of the traditional asanas.
219
220
Of the preludes, Remete states that their level of intensity is mild,

medium, and intense, and that the preludes themselves merit three to
seven years of study before the actual asanas are studied in earnest. 15
The preludes have two forms, the linear (Sun) and the circular
(Warrior).
Remete teaches that through the practice of Shadow Yoga, the

practitioner unlocks hidden powers which are innate yet dormant in
every human body. The system has a clear emphasis on the body, as
evidenced by his book Shadow Yoga, Chaya Yoga: the Principles of Hatha
Yoga, in which some of the chapters address such topics as diet, the
zodiac, the chakras (energy centers), the nadis (energy flows), and mudras
(mystic hand gestures). The book also discusses the basic asanas
(poses) of the system, but this follows only after a thorough discussion
of the body’s subtle energy pathways.
As to whether Shadow Yoga is distinguished from other forms of yoga

that emphasize only the physical practice, Remete answers clearly that
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‘according to sage Tirumular in his Tirumantiram where he clearly states

that ‘there is no difference between Hatha Yoga and Ashtanga Yoga
they are the same’, and Shadow Yoga is that!’16
Unlike other styles of schools of yoga which may claim that a student
can unlock the tradition on their own (albeit with the assistance of
videos or a good book), Shadow Yoga is a system which insists that a
teacher is a vital and necessary part of a student’s training. Zhandor
Remete and Emma Balnaves are the two senior teachers of Shadow
Yoga, and in order to be able to teach Shadow Yoga or to open a
Shadow Yoga school, it is necessary to train with them in person and
to be certified by them.
DEMOGRAPHICS
While it is difficult to give specific numbers of Shadow Yoga

practitioners, in early 2013 the official website of Shadow Yoga lists
over 40 studios in 17 countries (specific locations include: Japan,
Australia, Canada, USA, England, France, Germany, Holland, Ireland,
Israel, Turkey, Austria, Russian Ukraine, New Zealand, Norway.
Sweden.17 Of the 42 instructors in the official directory, a strong
majority (27) are female, and less than half (15) are male. Whether or
not this is representative of the membership itself is difficult to assess.
This suggests that Shadow Yoga is a style that appeals to both genders.
CONTEMPORARY GOALS
Remete stresses that yoga is ‘a system of self-cultivation by which the

individual frees himself from the burden of the world and its bondage’.
Thus the proper study of yoga leads to enlightenment. Yet to reach
enlightenment, paradoxically one must study the shadow to find the
source of light. He also suggests that all the previous texts of Hatha
Yoga have grown naturally through the ages, shadow yoga and nrtta
sadhana are a continuation of that natural growth. Thus Shadow Yoga
is an evolving system, designed to meet the needs not only of its
current practitioners, but the needs of practitioners to come. In
correspondence, Remete also stresses the need for hope in the 21st
222
century, and that Shadow Yoga is meant to help communicate to his

students that there is hope in this world, despite the many tragedies
that otherwise are part of our daily existence.
223
RUNE YOGA
OVERVIEW
Rune Yoga combines two distinct eastern and western mystic

traditions from antiquity into a single modern tradition. In use today
primarily by the (American-based) Rune Gild, Rune Yoga has a small
but dedicated following of practitioners.18 Rune Yoga has its roots in
two ancient traditions: that of runic esotericism, and that of Hatha
Yoga. Yet while the origins of Rune Yoga do reach to antiquity, as a
system of yoga it is arguably a child of the early twentieth century.
During the WWII era, German scholarship made considerable
advances in the history, linguistics, archaeological and anthropological
studies related to the Indo-Europeans and early Germanic cultures.
This being the case, it is no surprise that the there was a flourishing in
academic (and simultaneously esoteric) studies dedicated to the
knowledge of the Runic alphabet which was used by the ‘Viking’
cultures of Northern Europe. Today many countries in North and
Western Europe have historical sites where Runic inscriptions can be
found, and even English itself was sometimes written in early medieval
times using a form of the Runes. This script is distinctive, and like the
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Roman and Greek alphabets, is understood today to have been derived

from the Phoenician alphabet.
An example of two runic inscriptions appears below:
The first line is the inscription on the Kylver Stone (ca. 400 CE) and
the second is the inscription on the Vadstenal Motala bracteates, (ca.
450-550 CE).19
In medieval Scandinavian tradition, the Runes were understood to be

more than just an alphabet – they were understood to be symbols
representing powerful supernatural forces. The word ‘rune’ itself
derives from the Indo-European root word for ‘secret’, inferring that
the Runes were not meant to be used as a common form of reading
and writing. A skilled mystic or magician who had studied the Runes
could make inscriptions that had talismanic power – this is evident
from a study of (e.g.) the Viking Sagas. The Runes were said to have
been learned first by Odin, an important Scandinavian god of magic,
kingship, and poetry, who sacrificed himself by hanging for nine nights
in order to learn the Runes. Odin (called Woden in Old English, from
whence Wednesday) thereafter taught the Runes to several fortunate
mortals, who transmitted in turn to their own students.
Each of the Runes has four specific values, namely shape, sound,
number, and inherent meaning, and the runic alphabet is collectively
known as the Futhark (a variant of which is depicted below on p.
226).20 Thus for example, the first letter of the Futhark (runic alphabet)
is f (‘feoh’, related to the word ‘fee’ in Modern English), shaped like
our own letter F, with the ‘f’ sound, the value of one (given that it is
first rune in the Futhark alphabet), and has the inherent meaning of
cattle or wealth.
225
ELDER FUTHARK ALPHABET
CONTEMPORARY HISTORY
Given the mythic origins of the Runes, it is clear to see why several
prominent early 20th century German mystics felt compelled to revive
the study of the Runes, and to make of them both a scientific and
esoteric field of investigation. Indeed, the Runes themselves constitute
a fascinating field of study, and for an overview of modern Germanic
esotericism as it connected to the Runes, one is advised to see ‘Modern
Runic History’ in Stephen Flowers’s Rune Lore. Flowers presents the
reader with a history of the Runes in recent centuries, culminating in
the early twentieth century advances in runic studies by Guido von
List.21 List’s work was thereafter adapted by Siegfried Adolf Kummer,
Friedrich Bernhard Marby, and Karl Spiesberger, who welded together
the Runes with yoga to create rune-asanasa (runic poses) and rune-mudras
(rune-gestures) (Futhark 124).22 Rune Yoga has been popularized in
English-language countries mainly through the work of Stephen E.
Flowers, a specialist in medieval Germanic studies, who writes esoteric
works under the name Edred Thorsson. Flowers established the Rune
Gild, which is today the largest academy to teach and practice Rune
Yoga. Some of the primary textbooks of the Rune Gild (authored by
Flowers) are FUTHARK: A Handbook of Runic Magic, The Nine Doors of
Midgard, Runelore, Rune-Song, and Rune Might. The Rune Gild attracts
226
students who are interested in Viking and Nordic studies, who are
interested in pursuing spiritual development in a ‘heathen’ model.23
So if Rune Yoga is indeed a synthesis between the Runes and Hatha

Yoga, one should expect to see in it both asanas (poses) that mimic the
runes, as well as mantras that make use of the different rune calls. This
is, of course, the case. As evidence, in Futhark, one of the primary
textbooks in use by the Rune Gild, we read that Rune Yoga is also
known by its German name Stadhagaldr. Its primary aims are:24
1. Control of the body through posture (stadha)

2. Control of thought through song (galdr)
3. Control of breath
4. Control of emotion
5. Becoming aware of the rune realms of the self and of the
world(s)
6. Control and direction of the will
Thus in terms of practice, the postures (stadha or asanas) are enacted

physically, but simultaneously the practitioner sings a particular song
(or galdor) based on the rune.25 Thus a runic yoga student would take
the Is (‘ice’) pose, while chanting ‘Is’ while holding the pose. This is in
some ways similar to the use of Sanskrit mantras being chanted while
the practitioners employ various traditional Hatha and Laya asanas.
Traditionally, the runes were carved onto bone or wood or some other
hard surface, which is then considered to possess mystical/magical
power. However in Stadhagaldr, the body of the practitioner itself
becomes the object on which the runes are ‘carved’, via the
stadha/asanas, and thus charged by the power of the runes. As each of
the stadhas has particular virtues, the practitioner will seek to master all
of the stadhas, just as a practitioner of Hatha Yoga or Ashtanga Yoga
227
will seek to master the forms normal to those particular styles. This is
not an overnight process, and may take years to accomplish. 26
Through Stadhagaldr, a practitioner is able to channel the power of the
runes and to harness their energies within the body.
THE z (ELHAZ) POSE
228
Stadhagaldr can be performed as a solitary practice as with other forms

of yoga such as Hatha and Ashtanga, but similar to other styles, can
also be performed in groups sessions. In this case, practitioners would
not only perform the stadhas in unison, but also chant in unison. The
Rune Gild, for example, practices group work as a normal practice.
Above (see p. 228) is an image of a Rune Yoga practitioner performing
the z (Elhaz or ‘Elk’) runic stadha.27 While holding this pose, the
practitioner would recite:
elhaz elhaz elhaz

zzzzzzzz
uz az iz ez oz
oz ez iz az uz
zzzzzzzz
The pose itself resembles the outstretched antlers of the elk. Given
that the z (Elhaz) rune is associated with primal generative and creative
forces, the practice of the z stadha could be used to enhance the
practitioner’s creative abilities, or to better enable them to deal with
problems that require greater adaptation.
A second example is demonstrated below (see p. 230), where the

practitioner demonstrates the o (Othila or ‘property’) stadha. The o rune
is indicative of fixed wealth, such as land, property, housing.28 In this
particular stance, an associated chant would be:
othila othila othila

oooooooo
ooooothiiilaaaa
oooooooo
The pose itself resembles the sloped roof of an early north European
house. This could be used by the Rune yogi to protect one’s home, for
matters considered to heritage and inheritance, or for concerns related
to better functioning and stability of the family.
229
THE o (OTHILA) POSE
230
DEMOGRAPHICS
A simple online search on ‘Rune Yoga’ shows that there are a number
of schools and institutes both in Europe and North America that offer
courses in Rune Yoga. Likewise, there are few such sites outside of
North America and Europe. The Rune Gild, which is responsible for
a significant number of English-language publications on the Runes,
lists its territories (or ‘Marks’) as Aberdeen and London (UK), and also
California, Georgia, Texas, Virginia, Vermont, and Washington
(USA).29 Most of the publications on Rune Yoga are available either
in English or German, which suggests that practitioners are conversant
in these languages.
CONTEMPORARY GOALS
As Rune Yoga is a tradition and not the unique system of any one
school or particular founder, it is difficult to articulate the ‘goals’ of the
movement. However, like all forms of yoga, Rune Yoga is intended
for the improvement or enhancement of the practitioner. It is likely
that those schools which do practice this particular system will
continue to grow and to share their unique system with others who
hold an interest in Germanic or Nordic spirituality, and most likely in
areas where people of Germanic descent are found. Likewise, as the
system is a deeply spiritual one, the advancement of societies dedicated
to Viking or Germanic culture and especially Germanic (pre-Christian)
spirituality may also be considered a not-uncommon goal of many of
its practitioners. Finally, as the root meaning of the word ‘rune’ is
‘secret’, it is likely that its practitioners would continue their studies
into the runes, in the hopes that like Odin himself, they may through
diligence and dedication unlock the keys to genuine self-mastery, and
a deeper understanding of the world around themselves.
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BHAKTI YOGA
OVERVIEW
Bhakti Yoga is a form of deity-focused living, where the adherent

practices devotional acts of worship in an effort to cultivate inner
virtues. In the late twentieth century, Bhakti Yoga was been
championed most notably in Europe and North America through the
work of the International Society for Krishna Consciousness
(ISKCON), founded in 1966 by His Holiness Abhay Charanaravinda
Bhaktivedanta Swami Prabhupada. This Indian-born Gaudiya
Vaishnava mystic worked tirelessly to spread the teachings of the
Bhagavad-Gita and Srimad Bhagatvatam beyond the borders of India.
Frequently mislabeled as ‘Hare Krishnas’, the initiates of ISKCON
have worked over the last five decades to spread ‘Krishna
Consciousness’, which is understood to be a unique state of mind in
which one’s consciousness is focused on Krishna. Krishna is
commonly accepted by mainstream Vaishnavas as one of the ten
avatars of the Hindu deity Vishnu, but was understood further by the
232
Swami Prabhupada to be synonymous with the Supreme Being itself.

Unlike mainstream Hinduism into which conversion is exceptionally
uncommon, ISKCON distinguishes itself by disregarding traditional
Hindu racial norms, and actively seeks to spread the teachings of
Krishna (via the Bhagavad Gita) to the entire population of the globe.
FOUNDER
A.C. Bhaktivedanta Swami Prabhupada, also known as Srila

Prabhupada was born on 1 September 1896 in Kolkata. Originally
named Abhay Charan De, in 1922 he met the guru Srila
Bhaktisiddhanta Sarasvati, a prominent Gaudiya Vaishnava leader who
had a great impact on the young De.30 De became the disciple of the
guru, and was later asked by his master to take Bhakti Yoga and
Vaishnava spirituality into the international community – an ambitious
project, especially given the traditional reluctance to permit the
conversion of non-Hindus (let alone Westerners) into orthodox
Hinduism. In 1965, De (now known as A.C. Bhaktivedanta Swami
Prabhupada) arrived in North America.31 Despite limited economic
means in his early days in the USA, his charisma and erudition earned
him the respect and attention of many Americans, and in 1966 he
founded the International Society for Krishna Consciousness. Swami
Prabhupada spent the next decade writing prolifically, while
simultaneously developing ISKCON into a genuinely international
movement. His legacy includes 70 volumes in 76 languages and an
active community that spans the six continents today.
The founder, Swami Srila Prabhupada, formulated the mission of the

International Society for Krishna Consciousness in 1966 as follows: 32
1. To systematically propagate spiritual knowledge to society at large

and to educate all people in the techniques of spiritual life in order
to check the imbalance of values in life and to achieve real unity
and peace in the world.
233
2. To propagate a consciousness of Krishna (God), as it is revealed

in the great scriptures of India, especially Bhagavad-gita and Srimad-
Bhagavatam. We accept the principle of transmigration of the soul
(reincarnation).
3. To bring the members of the Society together with each other and
nearer to Krishna, the prime entity, thus developing the idea within
the members, and humanity at large, that each soul is part and
parcel of the quality of Godhead (Krishna).
4. To teach and encourage the sankirtana movement, congregational

chanting of the holy name of God, as revealed in the teachings of
Lord Sri Caitanya Mahaprabhu.
5. To erect for the members and for society at large a holy place of
transcendental pastimes dedicated to the personality of Krishna.
6. To bring the members closer together for the purpose of teaching

a simpler, more natural way of life.
7. With a view towards achieving the aforementioned purposes, to

publish and distribute periodicals, magazines, books and other
writings and to create websites that help realize these purposes.
The official ISKCON website states that the fundamental beliefs of

the Society are: 33
1. By sincerely cultivating true spiritual science, we can be free from

anxiety and come to a state of pure, unending, blissful
consciousness in this lifetime.
2. We are not our bodies but eternal, spirit souls, parts and parcels of
God (Krishna). As such, we are all brothers, and Krishna is
ultimately our common father. We accept the process of
transmigration of the soul (reincarnation).
234
3. Krishna is eternal, all-knowing, omnipresent, all-powerful, and all-

attractive. He is the seed-giving father of all living beings, and He
is the sustaining energy of the entire cosmic creation. He is the
same God as The Father Allah, Buddha and Jehovah.
4. The Absolute Truth is contained in the Vedas, the oldest scriptures

in the world. The essence of the Vedas is found in the Bhagavad-
gita, a literal record of Krishna's words.
5. One can learn the Vedic knowledge from a genuine spiritual master
-- one who has no selfish motives and whose mind is firmly fixed
on Krishna.
6. Before one eats, one offers to the Lord (Krishna) the food that
sustains all humans; then Krishna becomes the offering and
purifies the offered.
7. One performs all actions as offerings to Krishna and does nothing

for one's own sense gratification.
8. The recommended means for achieving the mature stage of love

of God in this age of Kali, or quarrel, is to chant the holy names
of the Lord. The easiest method for most people is to chant the
Hare Krishna mahamantra: Hare Krishna Hare Krishna Krishna Krishna
Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.
Further, upon formally joining the movement, ISKCON also requires

its members to take a vow to uphold the Four Regulative Principles,
which are: (1) No gambling, (2) No intoxicants, (3) No meat eating,
and (4) No illicit sex.34
235
JAPA MALA (PRAYER BEADS)35
Standard Gaudiya-Vaishnava Bhakti Yoga practices include:
Murti puja: Puja refers to ritual worship, and more specifically the
ritual worship of the image (murti) of the deity. While Gaudiya
Vaishnavism is a dualistic tradition, it is understood that the divine is
ultimately one, though its faces are manifold. A Krishna temple may
include images of Krishna, his consort Radharani, as well as other
divinities from South Asia. The act of viewing of such divine images
is termed darshan. Worship of the deity may take place through the
rituals to honor the murti at home and in temples. The Bhakti Yoga of
ISKCON encourages its practitioners to have facilities at home so as
to be able to perform daily ritual worship. Food offered to the murtis
is considered holy, and is consumed later by worshippers as an act of
devotion. Such food offered to murtis is termed prasad.
236
Japa: Devotees will individually chant the Hare Krsna mahamantra

(‘great mantra’), normally with the use of a japa mala (pictured above
on p.236) – this practice itself is referred to as japa. The words of the
mahamantra are: Hare Krisna Hare Krisna Krisna Krisna Hare Hare Hare
Rama Hare Rama Rama Rama Hare Hare. This particular mantra is
repeated on each of the 108 beads of the japa mala, a total of 16 ‘rounds’
or circuits. Supplementary rounds are encouraged. Thus a practicing
devotee recites the names of Krishna, Rama, and Hari (all names of
Vishnu) several thousand times a day each.
Kirtan: This is the singing of devotional songs, group chanting of

Vishnu/Krishna-specific mantras, especially the group chanting of the
mahamantra. Like in japa chanting, this popular mantra is chanted in
rounds of 108 repetitions, as this is considered an auspicious number
in Vaishnava tradition.
Sankirtan: This refers to the public worship of Krishna, where

devotees sing songs of praise to the divinity, as well as publicly
chanting the Krishna mahamantra. This is not only a form of worship,
but also could be considered a type of proselytizing, through which it
is hoped that the attention and interest of onlookers may be attracted.
Mantra repetition during Sankirtan practice in the past is responsible
for earning the name ‘Hare Krishnas’ for the devotees of the tradition.
Public Service: The initiates of ISKCON are known for their

dedication to public service initiatives such as feeding the needy,
providing education, assisting with substance abuse treatment, and
helping with housing initiatives. As part of its focus on social
consciousness and environmental responsibility, its devotees have also
developed self-sufficient residences, farm communities, schools, and
even university colleges.36 These actions are not merely meant to build
character – though this is a positive advantage – but also are considered
as a type of devotional living (Bhakti Yoga) which is offered to the deity
Krishna. By serving others, Vaishnava devotees understand their
actions to be accepted by the divinity as rendered to the divinity itself.
237
SRI BALARAMA (LEFT) AND SRI KRISHNA (RIGHT)37
DEMOGRAPHICS
While ISKCON leadership has not kept precise statistics on its global
demographics, the movement states that its global holdings include
350 temples, 60 rural communities, 50 schools, and 60 restaurants.38
Further, one of the official websites of the movement states ‘Although
only about 10 000 devotees live in the temples, many hundreds of
thousands of devotees constitute the rest of the worldwide members.’39
Given this, it is estimated that as of 2013, its current global
membership may exceed one million devotees. Thus for a relatively
young movement, ISKCON has proven remarkable in terms of
recruitment. An examination of the official websites of ISKCON show
that its temples and outreach centers are located on each continent,
with a significant proportion of them based in North America. It is
noteworthy, however, that the movement began initially composed of
brahmacaris (celibate male students/monks) and brahmacarinis (celibate
238
female students/monks), while a smaller number were renunciate

(sannyasi) members. Brahmacaris and brahmacarinis were initially the
largest demographic within ISKCON, the primary force of the
movement whereas sannyasis were a much smaller demographic in
comparison. Often (as is the case today) a single sannyasi might be in
charge of preaching activities for an entire section of the globe. Today,
however, the demographic has shifted such that the majority of
devotees are householders, married, with jobs and families. This
perhaps is a predictable trend, as the original late adolescent devotees
of the mid to late 20th century have now become the 21st century’s
mature adults, with jobs and families. Today, ISKCON lists only 88
sannyasi members, who nevertheless continue to play an important in
the Bhakti Yoga ministry of the movement.40
Further, while ISKCON saw its greatest growth in the late 20th
century among the North American cultural mainstream, in the 21st
century, ISCKON has increased its outreach to those social
demographics that were not initially targeted. Contemporary examples
include prison ministry, where Bhakti Yoga takes the form of sharing
the teachings of Krishna with prison inmates, in order to help with
their rehabilitation.41 This can take the form of sharing printed
materials, electronic media, devotional tools (such as rosaries), and
corresponding with inmates.42 Prison ministry is connected with a 21st
century form of ISKCON outreach referred to as ‘bridge preaching’,
in which the contemporary preacher may use channels or means of
communication that might otherwise be considered abnormal by more
orthodox members of the movement. Given the contemporary
cultural dependence on the internet and digital communication,
preachers today may practice Bhakti Yoga via sharing their faith in
online chatrooms or venues that are not directly related to ISKCON.
Thus, a Facebook group with a focus on education (or politics, or
cooking, or literature) might serve as a venue where Krishna devotees
might be able to share their beliefs in hopes of attracting potential
initiates. Here, such a Facebook group is the ‘bridge’ by which the
preaching is carried out.
239
MAJOR GOALS
The future of ISKCON has been the subject of discussion not only
amongst its members, but also in the academic community. As part of
its mission, ISKCON aims to actively enlarge its membership through
outreach. ISKCON also aims to create significant new sacred sites,
such as the Temple of the Vedic Planetarium. This impressive temple
is based in Mayapur, India, and will serve to present its visitors with a
view of the universe that presents the Vedic, not secular, point of
view.43
Further, and in keeping with the vision of the founder, ISKCON
places tremendous influence on study and education as a significant
part of the Bhakti Yoga lifestyle. For a devotee to have a strong
connection to the Gaudiya-Vaishnava tradition, it is essential for them
to understand the teachings of the tradition, which requires serious
study. Likewise, in order for a devotee to be an effective citizen or
member of society, a good level of education is required. Of course,
not all members are called to be religious scholars, but all members are
expected to as educated as possible, and to provide the best education
for their children as well. This being the case, ISKCON established a
division known as the Ministry of Education Development, which
oversees not only 50 schools, but also two accredited colleges in
Europe.44 The Ministry states that its mission (i.e. plan for Bhakti
Yoga) is to:
‘Instruct and train all devotees in the principles and practices of

Krishna Consciousness; Train appropriate devotees to teach the
principles and practices of Krishna Consciousness; Equip children
with all the skills required for a productive life in Krishna
Consciousness; Support devotees in developing and furthering
their life-skills; [and] Meet ISKCON's need for qualified people to
serve its mission’45
It is clear even from a cursory examination of the Ministry of

Educational Development, as well as from the websites for the
Bhaktivedanta College (bhaktivedantacollege.com) and Bhaktivedanta
College for Religious Science (www.vedantak.fi) that IKSCON has
240
given serious consideration to develop a philosophy of education that

prepares its students for a successful life and career, while inculcating
them with the wisdom of the Vedas. This process begins at the pre-
kindergarten stages, and runs through to graduate education, and also
includes distance education and continuing education. The system of
education designed by ISKCON, as it has developed from the
traditional Hindu gurukula into a 21st century international system, is
itself noteworthy and deserving of a dedicated study.46
241
REVIEW QUESTIONS ON YOGA
1. Where did yoga first originate?
2. In what parts of the world is yoga practiced? What demographics

might it appeal to?
3. What is Bhakti Yoga? What (or who) is ISKCON?
4. What is Rune Yoga? When did it develop?
5. What is Shadow Yoga?
6. What are some examples of different types of yoga practices?
7. Why is yoga practiced? What do its practitioners hope to achieve

through yoga?
8. Is yoga today the same as yoga 1000 years ago? How is it

different? How is it changed?
242
Aranya, H. Yoga Philosophy of Patanjali. Trans. P. Mukerji. Calcutta:

University of Calcutta, 1981.
Chapple, C. Yoga and the Luminous: Patanjali’s Spiritual Path to Freedom.

New York: State University of New York Press, 2008.
Cox, H. et al. Hare Krishna, Hare Kirshna. Five Distinguished Scholars on the
Krishna Movement in the West. Ed. S. Gelberg. New York: Grove Press,
1983.
Evola, J. The Yoga of Power: Tantra, Shakti, and the Secret Way. Trans; G.
Stucco. Rochester: Inner Traditions International, 1992.
Feurerstein, G. & F.J.Miller. A Reappraisal of Yoga: Essays in Indian

Philosophy. London: Rider and Company, 1971.
Kelly, Michael. Aegishjalmur: The Book of Dragon Runes. Lulu, 2010.
Kummer, Siegfried Adolf. Heilige Runenmacht. Hamburg: Uranus-

Verlag, 1932.
Kummer, Siegfried Adolf. Runen-Magie. Dresden: Gartmann,

1933/34.
Malhotra, A. An Introduction to Yoga Philosophy: An Annotated Translation

of the Yoga Sutras (Aldershot: Ashgate, 2001).
Marby, Friedrich Bernhard. Runenschrift, Runenwort, Runengymnastik

Vol. 1/2, Marby-Runen-Bucherei. Stuttgart: Marby Verlag, 1931.
Matthew, Roy. The True Path: Western Science and the Quest for Yoga
Cambridge: Perseus Publishing, 2001.
243
Mishra, R. The Textbook of Yoga Psychology: of Patanjali’s Yoga Sutras in all

Modern Psychologic Disciplines. New York: The Julian Press, 1973.
Prabhupada, A.C. Bhagavad-gita As It Is: with Translations and Elaborate

Purports by A. C. Bhaktivedanta Swami Prabhupada. Los Angeles:
Bhaktivedanta Book Trust, 1983.
Prabhupada, A.C. Srīmad Bhāgavatam: with the Original Sanskrit Text, its
Roman Transliteration, Synonyms, Translation And Elaborate Purports. Los
Angeles: Bhaktivedanta Book Trust, 1989.
Remete, Z. Shadow Yoga – Chaya Yoga: The Principles of Hatha Yoga. North
Atlantic Books, 2010.
Rocheford, E. B. Jr. Hare Krishna in America. New Brunswick: Rutgers

University Press, 1985.
Sheth, N. The Divinity of Krishna. New Delhi: Munshiram Manoharlal

Publishers, 1984.
Shinn, L. The Dark Lord: Cult Images and Hare Krishnas in America.
Philadelphia: The Westminster Press, 1987.
Svoboda, R. Aghora: At the Left hand of God. Albuquerque: Brotherhood

of Life, 1986.
Thorsson, E. FUTHARK: A Handbook of Rune Magic. Boston: Weiser

Books, 1984.
Thorsson, E. Rune Might: Secret Practices of the German Rune Magicians.

Woodbury, Llewellyn Publications, 1989.
Thorsson, E. Runelore: A Handbook of Esoteric Runeology. Boston:

Weiser Books, 1987.
244
ONLINE SOURCES
www.iskcon.org – The official website of the International Society

for Krishna Consciousness.
www.rune-gild.org – The official Rune Gild website.
www.shadowyoga.com – The official Shadow Yoga website.
245
246
CONCLUDING REMARKS
CONCLUDING REMARKS
Having briefly surveyed eight contemporary mystic traditions in this
textbook, it should be stressed again that these are examples of much
larger spiritual movements, which are themselves a handful of needles
in the proverbial haystack. Mysticism, like mainstream religion, has
undergone profound changes in the last century, and within these first
two decades of the 21st century it has evolved and developed new
branches and syncretic movements that were not predicted in the
studies on the subject from fifty years earlier. As humanity becomes
increasingly used to the access of information through the internet,
people of a spiritual nature in this present generation are able to
discover new spiritual traditions that would have been impossible to
learn about just twenty years earlier. Indeed, we should recognize that
this same principle holds true for many lifestyles and cultural currents
which are increasingly common today.
What is perhaps most striking in reviewing the eight contemporary
traditions herein is the sheer diversity of beliefs, techniques, and
spiritual goals. Each of the spiritual movements discussed in this
textbook has its own specific paradigm, its unique ontology, and its
own set of spiritual milestones and goals for aspiring practitioners.
Likewise, each of the mystic traditions here has its own sense of
community, and its own unique vision for the twenty-first century.
These traditions position themselves as agents of change, not only on
an individual spiritual level, but as part of a larger narrative. In
interviews and readings, one gets a sense that even if some of the
movements are small in number and relatively new, they have
nevertheless touched the lives of many and empowered their students
and practitioners in a very real way. Clearly, belief is a powerful force.
Common points: all of these traditions suggest that reality is not as
we perceive it. Further, they suggest that there are either different
dimensions or worlds, or else different levels of perception, to which
one can become attuned through the correct spiritual exercises.
Through tantric exercises and meditation, for example, the Naths and
Shambhala Buddhists hold that they are able to perceive a higher reality
by focusing internally. The Boutchichi, the Gnaoua, the ONA, and the
Primal Craft traditions would suggest that there is an exterior
247
dimension, into which they can project themselves through trance

states. These claims are not identical, but they are similar in that they
suggest that the key to perception is an altered state of consciousness.
While the term ‘enlightenment’ is not used by many of these traditions,
the concept of an enlightened state of mind/being is upheld by all the
traditions covered herein as one of the primary goals of the mystic, if
not the ultimate goal.
Another point of difference is the question of theism – does the
supposition of an esoteric layer of reality presuppose the existence of
a deity or deities? Clearly, each of the traditions discussed in this
textbook uses a particular vocabulary to approach this subject, and the
very concept or definition of a ‘deity’ or ‘god’ does vary from tradition
to tradition. The Boutchichi, the Naths, and some students of Yoga
teach that there is a Supreme Being, which exists in the other
dimension, and that perceiving it is the highest achievement possible
for the mystic. The Gnaoui, ONA, and Primal Craft hold that
irrespective of whether or not there is Supreme Being, there are various
spiritual entities which inhabit the spiritual dimension, and that
interaction with these spirits (by whatever name) is a necessary step on
the mystic’s path to enlightenment. Significantly, the traditions which
endorse spiritual trafficking also acknowledge that the practice is
potentially dangerous in the hands of a ‘dabbler’, and should be
undertaken with whatever precautions are considered effective or
prudent by the respective tradition.
Is it necessary to have a teacher to become a mystic, or to make
progress within a mystic path? This too is a question addressed by all
the traditions discussed here. For such groups as the Gnaoua,
Boutchichi, Shambhala, the Ecclesia Gnostica Aeterna, the Naths, and
Yoga, there is a definite need for an initiating figure – be it a ‘guru’ or
a ‘sheikh’, who is responsible for inducting a potential mystic into the
tradition itself, and also for the education of the mystic practitioner
once they have joined the society in question. Conversely, for such
traditions as the Order of Nine Angles and Primal Craft, initiation
cannot be granted by an exterior teacher – it must be undertaken by
the practitioner. Education, however, can be gotten from other
initiates more advanced along the path. So while one group of
traditions insists on teacher-to-student transmission, and the other
248
CONCLUDING REMARKS
denies such a need, all traditions acknowledge a process by which one

enters into the mystic society, and this is marked by an initiation
ceremony of some kind in almost all cases.
Another point of interest is the diversity in terms of the organization

of the contemporary mystic traditions. For example, some of the
traditions are headed by a single figure (often supported by other
senior initiates) – here we include the Boutchichi, Shambhala, the
Ecclesia Gnostica Aeterna, the Naths, and several systems of Yoga.
Other traditions have senior figures, but no structured hierarchy to
which the membership is accountable; this category would include the
Gnaoua, the ONA, and Primal Craft. Here, it is noteworthy that the
first group of traditions have roots going back to the medieval period
(or earlier). This division seems to fall roughly along the same lines as
those which assert the need for initiation by a senior teacher, and in
these traditions the senior teacher is likely also the chief initiator, who
may or may not delegate the initiatory responsibilities to other
leadership figures within the tradition.
One might equally consider the leadership profiles of the
contemporary mystic traditions. Here, one could examine the
biographical data on the education and professional backgrounds of
the various senior figures involved in mysticism today. For example,
it is interesting to see that the founder of Primal Craft (Mark Smith)
and the founder of Shadow Yoga (Zhandor Remete) both come from
a military background, with no apparent connection to the spiritual
traditions which they have come to head. Other spiritual leaders were
born and raised within their current tradition, for example the Sakyong
Mipham Rinpoche of Shambhala, and Shaykh Hamza of the
Boutchichi Sufi tariqa – each of whom was arguably groomed to inherit
the mantle of leadership, and will likely pass on the mantle to one of
their own children in dynastic succession.
How do these movements grow? It is obvious that the various

traditions within this textbook are examples of both small and large
spiritual traditions, and these movements themselves are sometimes
considered part of a mainstream religion, as (e.g.) the Gnaoua and
Boutchichi are Muslim, Shambhala is a Buddhist organization and
249
likewise ISKCON follows the Hindu dharma. That is not to say that
the mainstream religious groups would necessarily accept the mystic
tradition as part of the mainstream, but generally the mystics are still
considered part of the Muslim, Buddhist, or Hindu communities. So
as part of larger faith systems, it is likely that through contact with
other mainstream members of the religion, the mystic societies may
attract new membership through word of mouth and personal
networks. Other traditions exist independently of a large mainstream
religious community, such as the EGAe, the INO, ONA, Primal Craft,
as well as Rune Yoga and Shadow Yoga. These traditions, however,
are increasingly connected through cyberspace and social media by
their members. In other words, someone who practices Primal Craft
will likely use (e.g.) Facebook to find people with similar esoteric
interests in Hecate, and this search will lead them to encounter other
mystic societies and traditions which may or may not be related to their
original tradition of interest.
The 21st century itself is having an impact on mysticism, as various
traditions come into contact with each other with increasing frequency.
Mystics themselves move from one society to another, taking with
them ideas, concepts, and practices which they find useful and feasible
to incorporate into their ‘new’ tradition. Further, while all of the
traditions in this textbook have been selected as an example of a
particular type of tradition (e.g. African traditional, Hermeticism,
Sufism), many of these traditions have overlapping practices or
themes. The International Nath Order, for example, is a Tantric
tradition by definition which practices Yoga, but it defines Tantra
differently from Shambhala, and defines Yoga differently from the
three Yoga traditions in Chapter 8. The Gnaoua and the Boutchichi
both claim to be Sufi societies, but their beliefs and practices are quite
different, and many Sufi societies would not accept the Gnaoua
practices as anything less than heterodox. Equally significant, a
tradition may change its own labelling. At the time of beginning the
research for the first edition of this textbook, the Order of Nine Angles
presented Traditional Satanism as one of its primary ‘forms’ or
practical manifestations. A survey of its current essays, however, has
little mention of the Satanic themes, choosing rather to emphasize the
250
CONCLUDING REMARKS
Hermetic aspects of the tradition, which are arguably much more a part
of the real cosmology and ontology of the ONA tradition.
How has a surge in communications technologies affected mystical

traditions? With technologies like Skype and YouTube, distance
education has been a means by which people are able to study with a
teacher or initiator in ways that could not have been predicted thirty
years ago. While many of these mystic traditions insist on face-to-face
contact, which renders the phone unsuitable, Skype does allow for
more personal contact and for demonstration of such physical acts as
poses, asanas, and mudras which cannot be taught by voice alone. This
is not to downplay the need in many mystic societies for actual physical
presence, and many traditions insist that initiatory rites and other
rituals require that the student travel to seek the teacher – and that a
dedicated student will find a way to make whatever travel arrangements
may be necessary. Yet YouTube and similar media still allow for
ongoing instruction, in cases that students may not be readily available
throughout the year. Further, the very concept of the mystic’s
community is being expanded through social media. While some
traditions may very well have a school or lodge or center where
practitioners can meet, train, and socialize with others of their own
tradition, an increasing number of practitioners live in a region where
they may be isolated from their spiritual peers. In this case, social media
can help significantly by putting them into contact with other members
of the tradition, and thereby creating online spiritual communities that
serve as support networks for their members. As another positive
benefit of the internet, students are better able to observe mystic
practices virtually, such as Tantric pujas, Sufi dhikr, and Gnaoui lilahs.
This textbook has provided a brief examination of eight mystic

traditions which are active in the 21st century. While a comprehensive
study of mysticism would be a near-impossible task, given the sheer
diversity of traditions and their variations, this textbook provides an
overview of several kinds of mysticism which students are likely to
encounter. It should be said again that the traditions addressed in this
textbook are not necessarily representative of their larger spiritual
systems – and this is because mystic orders, groups, and societies are
251
so diverse that no single example could hope to represent the entire

tradition. Nevertheless, the traditions examined here are valid
examples of their own larger spiritual system, and they each possess a
richness of belief and practice that is evident on inspection.
Will mysticism continue to grow and develop in this century? Without

a doubt – and as time passes, we are likely to see new forms of
mysticism emerging, as traditions and practitioners continue to mix
and learn from each other. Mystic traditions are thriving in the 21st
century, and there is every indication that their continued growth is
assured. As evidence, there are more esoteric publishing houses in
business than at any prior point in history. Bearing in mind that some
traditions operated underground only a century earlier due to legal
restrictions, it is noteworthy that generally all the traditions covered
here operate publicly today. The themes of supernatural or esoteric
realities have embedded themselves fully in contemporary film and
television, and such television series as Supernatural, True Blood, and
Game of Thrones are indications that mainstream audiences are
fascinated by the concept of a hidden, supernatural aspect to the world
around us. But being a remnant of the ancient world, is mysticism still
practical or viable as a spiritual way of life in the modern world? Many
of these traditions will answer that despite the considerable advances
offered by science in the 21st century, we remain no closer to
understanding the great mysteries of the universe – and mysticism
provides a framework to navigate such questions. So in a world that
is increasingly interconnected by technology and education, and yet
paradoxically divided along religious and cultural lines, these mystic
traditions continue to offer their practitioners answers, validation, and
a sense of solidarity and community which cannot be denied.
252
NOTES
253
NOTES
CHAPTER 1: THE GNAOUA
1
This chapter was generously contributed by my friend and colleague
Professor John Shoup, an authority on the Gnaoua tradition. The
image about is courtesy of Ahron de Leeuw via his Flickr site at:
<www.flickr.com/photos/ahron/3193566271/in/photolist-5ScRZr-
4KVTiL-hoBS6M-hoBuxg-hozQwi-hoDoFd-hoFnjZ-hoESAZ-
hoDQWB-hoC8Bg-hoB8R7-hoBkBu-hoDzBE-hoCFWg-hoAEA4-
hoCqrN-8JBsMh-JcJ1B-JcJ9P-hoBsYy-hoAwTb-hoC7fY-hoAVad-
hoAsAd-hoBQdX-hoAZeY-hoDfCY-hoCr8B-hoDT7w-hoByFg-
hozGJp-hoEcL4-hoC1XT-hoEhL4-hoDY68-hoE445-hoCy64-
hoEFuZ-hoCBCV-hoBUPF-hoCEwd-hoBLjX-hoEqdu-hoF9WU-
hoFZ8c-hoBKVi-hoELkR-hoCE2y-hoDx9x-hoDNyS>. Image used
under Creative Commons license.
2
In Islam, jinn are among the creations of God; created from fire. Junun
can be good or evil and can be Muslim, Christian, Jew, or animist. In
popular Islam, Junun inhabit water and therefore, women who work
with water, are more at risk of spirit possession than men. Because the
guardian angels who sit on the left and right shoulders cannot enter
‘dirty’ areas, such as bathrooms, women who usually have the duty to
clean the place are without protection and can be possessed. It is also
a common belief that, before women pour hot water down a drain,
they need to say a specific phrase that 1.) warns the junun the hot water
is on the way and 2.) helps protect them from the anger of scalded
junun.
3
The ceremony is called stambali.
4
In the past, certain Ma‘allimin were recognized as having more
authority, such as the Muqaddim of the main shrine in Essaouira. The
last of these was Ma‘allim Hajjub al-Sudani (Ross et al 37).
5
Bambara is a Mande language spoken in Mali.
6
Eric Cherry in his study of Mande music notes the wide variety of
similar instruments throughout the Sahel and Sahara; His chart on page
123 of his study notes the Moroccan guinbri or gimbri has a long,
254
NOTES
rectangular body while those used by others include ones with oval
bodies as well. The Moroccan type is closest to the Mauritanian tindinit,
the Tuareq tahardin, and the Fulani hoddu, the Wolof xalam, and the
Soninke gambare. The Moroccan instrument usually had a wooden
resonator, but many in the Sahel use a calabash resonator. He also
notes that the Moroccan traveler, ibn Battuta used the term qunburi to
refer to the instrument – and it is the term generally used by Morocco’s
Gnaoua of Soninke, Bamama, and Hausa origin (Cherry 129).
7
Orthodox Islam acknowledges junun as a creation of God. Man was
made of earth, angels of light, and the jinn from fire.
8
Al-‘Asiri uses the term zawiyyah in his study and includes an interview
with a Ganaoui master, Abu Bakr from Essouira, who also explained
the importance of Sidi Bilal to the Gnaoua as a whole. Bilal has been
a slave and an African, as were they, but converted to Islam and
became free. The Gnaoua call the name of Sidi Bilal at the start of their
ceremonies, especially when calling the White spirits. (39-40)
9
The women are called muqaddimah, a term often used in Moroccan
Sufi groups for a leader who has the knowledge but not the personal
experience of God, or sometimes shawafah, which means a seer or, in
popular usage a sorceress.
10
Umayyah’s family reasserted itself as the rulers of the newly created
Arab/Islamic empire when in 660/661 AD Mu‘awiyah ibn Abi Sufyan
would claim the title of the Khalifah or successor to the Prophet
Muhammad and found the Umayyad dynasty that would last until their
cousins, the ‘Abbasids took control in 750 AD.
11
See Viviana Pâques La Religion des Escalves: Recherches sur la Confrérie
Marocaine des Gnawa for the importance of Bilal to the Gnaoua (51-66).
12
The Epic of Mali, the poem about the life of Sundiata Keita, states
the Keita family descend from Bilal, who is named Bilal Bounama,
through his son Lu’lu’, called Lawlo in Mande, Lawlo left Madinah and
came to Mali where he established the Keita lineage (Niane 2)
13
The defeat of the blacksmith King of Sosso, Soumaoro Kanté was a
defeat of the older religious and political order and the emergence of a
more Islamic-based society (see Naine’s recounting of the epic of
Sundiata Keita).
14
Dreams connect the living of this world to the world of the junun.
255
15
According to the legend of Sundiata Keita, his main enemy was the
blacksmith king Soumaoro Kanté, King of Soso. Soumaoro used
magic to keep his power until Sundiata’s faithful servant Balla Fasséke
was able to discover the secrets of the magic and destroy it, thus giving
Sundiata victory.(Niane 38-40).
16
In the 1990s a Franco-Algerian group sang several Gnaoua-like
songs that the Moroccan Ma‘allimin said were fake and not real Gnaoua
because the Sudani parts were ‘wrong’. They felt angry that such a
group could become ‘famous’ borrowing a little in musical style from
the ‘real thing’ but in essence were fakes.
17
The state of Hal is frequently used in Sufism to mean the
metaphysical state a person can attain while performing dhikr or hadrah
seeking to leave the body behind to reach for a closer experience of
God.
18
The Hamadshah spirits react to fiver main colors; black, red, yellow,
green, and white.
19
Several of the Junun are called Shalha or Shluh meaning Amazigh. Junun
have religion and ethnicity. Other families of them are Black African,
some are Arab, some are Muslim, Jewish, Christian, or animist. They
can be both male and female.
20
Nass al-Ghiwan began in the 1970s and was heavily influenced by the
Hippies who came to Morocco in large numbers following the
American star, Jimi Hendrix. Hendrix lived for five years in the nearby
village of Diabat and supposedly was influenced by the Gnaoua sound.
For Moroccans, Nass al-Ghiwan holds a similar place as the Rolling Stones
do in the West.
21
The early Finnish anthropologist Westermark had posited that the
celebrations of Bu Julud or ‘he of the goat skin’, which Westermark
thought was a last vestige of the worship of the god Pan. This brought
the attention of Paul Bowles and others. While in Morocco, the more
‘exotic’ and more ‘African’ sound of the Gnaoua was discovered.
22
These included Chab Mami (France/Algeria), Oumu Sangare (Mali),
Dimi Mint Abba (Mauritania), among others.
256
NOTES
CHAPTER 2: SHAMBHALA
1
For an excellent introduction and general overview of Tibetan
Buddhism, the reader is advised to consult Geoffrey Samuel, Civilized
Shamans: Buddhism in Tibetan Society (London: Smithsonian Institute
Press, 1993) and Geoffrey Samuel, Introducing Tibetan Buddhism (New
York: Routledge, 2012).
2
Image credit of http://milwaukee.shambhala.org/images/ctr.jpg
3
‘Shambhala is a global community. There are thousands of members
and friends of Shambhala worldwide, on all continents. We have online
communities and more than 200 Shambhala centers and groups, as
well as individual members located in major cities, towns and in rural
settings in over 50 different countries.’ From < shambhala.org>
4
http://www.shambhala.com/
5 http://kalapacouncil.shambhalatimes.org/files/2012/01/Thanka-
Kalapa-Circle.jpg
6 From <shambhala.org/community/SakyongWangmo.php,>, and
see also <www.shambhala.org/community/documents/Edict_

SakyongWangmo_0808.pdf>
7 ‘Shambhala is governed as a mandala. A mandala is normally depicted
as a series of concentric circles radiating around a central square. The

square in the middle is the palace or court, housing the central figure.
The outer circles are the realms in which that core energy of the
mandala manifests. Shambhala is governed in accordance with this
principle. The central square is the Kalapa Court. Within that is the
lineage of Sakyongs, holding the royal lineage of Shambhala. The
radiating circles constitute the Shambhala community. The whole
mandala is the Kingdom of Shambhala.’
8 http://www.shambhala.org/community/governance.php
9 Ibid.
10 ‘The teachings held by the Shambhala mandala are presented within
a container of wakefulness. Maintaining this container of wakefulness

is the practice of protector principle. Everyone shares this practice of
protector principle or maintaining wakefulness, but it is the practice
particularly associated with the Dorje Kasung… The term Dorje
Kasung means indestructible (Dorje) command (Ka) protector (sung).
Indestructible refers to the indestructibility of space - complete
257
openness - that cannot be destroyed or defeated. Ka or command

refers to the teaching of the lineage, which present the truth of things
as they are and the possibility of establishing enlightened society…The
Dorje Kasung is modeled on the ancient tradition of dharma
protectors. Its members are trained in protecting the space in which
the teachings are given. This protection extends to the teacher who
presents the teachings, the teachings themselves, and the community
of practitioners who hear and practice the teachings.’
http://wiki.shambhala.info/public/dorje_kasung/start
11 That said, in 2013 the Sakyong formally created the Shambhala
Monastic Order, as described on the official page of its principal abbey.

‘The Sakyong will be working with Ani Pema, Gampo Abbey’s
monastics and other acharyas, the new shastri in residence and its new
director on the path of Shambhala monasticism in the coming year.
This development will embrace the monastic practices and traditions
to which the monastics of Gampo Abbey have already devoted
themselves, and which will be preserved. What will now be developed
are teachings, practices and skillful means that further enrich and
infuse the monastic discipline with Shambhala vision and culture.’
From http://www.gampoabbey.org/SMO.php
12 ‘The path begins and continues with meditation. Students are
introduced to Buddhist and Shambhala teachings in the context of an

ongoing meditation practice. Shambhala Meditation Centers around
the world offer a broad and carefully thought-out range of classes,
meditation programs and community activities. At our residential
practice and retreat centers, students can deepen their meditation
through longer programs, and engage in periods of intensive study…
The path consists of a series of classes and retreats designed to stabilize
and strengthen our meditation practice, and to clarify our
understanding of the teachings. These courses offer entry into the
wisdom tradition of Shambhala as well as the classical teachings of
Tibetan Buddhism. A careful sequence of group practice programs at
residential centers ensure the unfolding of deeper training, including
week-long meditation retreats as well as specific Assemblies that
introduce more advanced practices… Mindfulness practice is playing
an increasingly prominent role in contemporary society as interest in
this approach to life continues to grow. A unique quality of the
258
NOTES
meditation teachings is that they can be expressed through existing

cultural norms, making use of them rather than replacing them. This
allows many modern people to practice meditation today without
renouncing our cultural heritage or radically changing our lifestyles.
The path places strong emphasis on joining the view and practice of
meditation with everyday life, rather than the more traditional
monastic approach (though we also have a Shambhala monastic order).
The Shambhala path has been carefully designed so that we can
immerse ourselves in all courses and retreats—even the deeper
trainings—while still sustaining a family, career, and service in the
world.’ (http://shambhala.org/about-shambhala/the-shambhala-
path/)
13 http://shambhala.org/meditation/what-is-meditation/
14 http://shambhala.org/meditation/learn-to-meditate/
15 Image courtesy of Richard Reoch.
16 (Tibetan: ‘dra’, enemy or opponent; ‘la’, above): ‘beyond the enemy’.
‘Unconditioned wisdom and power of the world that are beyond any
dualism, therefore Drala is above any enemy or conflict. It is wisdom
beyond aggression. It is the self existing wisdom and power of the
cosmic mirror that are reflected both in us and in our world of
perception.’ ‘One of the key points in discovering drala principle is
realizing that your own wisdom as a human being is not separate from
the power of things as they are... reflections of the unconditional
wisdom of the cosmic mirror. ... When you can experience those two
things together...then you have access to tremendous vision and power
in the world...connected to your own vision, your own being. We
actually perceive reality. Any perception can connect us to reality
properly and fully.’ (p. 103)
17 Shambhala Sun 2002, ‘Riding the Energy of Basic Goodness’
http://www.shambhalasun.com/index.php?option=com_content&ta
sk=view&id=2123
18 Tibetan: ‘lungta’ Lung: ‘wind’ Ta: ‘horse’. ‘Invoking Secret Drala is
the experience of raising windhorse, [‘Ta’]: raising a wind of delight

and power and riding on, or conquering, that energy. ... The personal
experience of this wind comes as a feeling of being completely and
powerfully in the present. The horse aspect is that, in spite of the
power of this great wind, you also feel stability. you are never swayed
259
by the confusion of life...excitement or depression. You can ride on

the energy of your life. So windhorse includes...practicality and
discrimination, a natural sense of skill. This quality is like the four legs
of a horse, which make it stable and balanced... you are not riding an
ordinary horse, you are riding windhorse.’ (pg 114) Shambhala: The Sacred
Path Of The Warrior by Chogyam Trungpa, (c) 1984. Published in
arrangement with Shambhala Publications, Inc., Boston.
19 This is notwithstanding the fact that some of the early practices were
in fact unlocked or discovered by great spiritual masters living in retreat

and undergoing very severe austerities to discover some of these
teachings in the first place.
20 See http://www.shambhala.com/ and http://www.naropa.edu/
21 Communication from Richard Reoch, July 2014.
22 http://shambhala.org/about-shambhala/shambhala-vision/
260
NOTES
CH. 3: THE ECCLESIA GNOSTICA AETERNA

1 I am indebted to Tau David Beth and Tau Jessica Grote for their
assistance, data, suggestions, and personal testimony in the research
and production of this chapter, as well as in the proofreading stage.
2
Photo courtesy of Jelena Mitrovic.
3
Beth notes: ‘I personally see [the ordination of female bishops] as a
very important and positive re-integration of the female energies into
the Succession as it was supposed to be from the beginnings and thus
the EGA ordains men as well as women.’
4
http://kosmic-gnosis.org/
5 Beth writes, ‘Despite the great independence of individual Bishops
and sanctuaries to organize and orientate their work within the EGAe
Gnosis it is in the office of Hierophant as the Guardian of the tradition
in which the ultimate esoteric and exoteric authority is concentrated –
although the execution of this exclusive power rarely becomes
necessary.’ Personal Communication from David Beth on 18 July
2015.
6 Beth writes, ‘Once a bishop the initiate is in full possession of the
powers of the classical Apostolic Tradition. But it is the more esoteric

and occult powers of the esoteric lineages/empowerments contained
in our Gnostic continuum which necessitate the teacher/student
relation – the mysterious space which this sacred bond manifests
amongst others develops the student’s fertile soil into which secret
seeds are being planted and the supreme telesmatic powers of the
‘Origin’, the ‘Ur’ are being transmitted from the primordial guardian
(Hierophant) to the senior students of the Inner Circle.’ Personal
Communication from David Beth on 18 July 2015.
7
http://kosmic-gnosis.org/ega/about/
8
http://kosmic-gnosis.org/ega/about/
9
Personal Communication from Jessica Grote on 22 June 2015.
10
Ibid, quoting David Beth.
11
Beth writes: ‘the spirit (or God/Monad) can impart no true
knowledge as it basically manifests as the act of mechanical thinking
(not intellect) and will (to power) and has its throne in the I/self
(consciousness). From this results the compulsion to rationally think
and ‘must do’. Spirit only acts by defining differences, sets boundaries
261
or creates stiff identities, which it culls from the ceaseless flow of life
we experience via ‘soul’. The only knowledge spirit thus derives is
rational knowledge via rational analysis etc. but even this knowledge
was already ‘there’ as part of the ‘information’ within a perfectly
structured Ur-polarity – the living reality of the Kosmos – which the
spirit presses in an alien corset of ‘order’ thus turning the holistic world
into a skeletal experience of rational ‘facts’ and dead objects. In our
system, rational thinking however and ‘willed’ activity is not only
negatively considered but it depends on the degree and direction as
well as the motivation for these – thus spirit must be under soul or in
service of soul.’ Personal Communication from David Beth on 22 June
2015.
12
Personal correspondence with David Beth, April 2015.
13
See accounts of Mark 6:4-6, Matthew 13:57-58. Further, Beth writes:
‘The symbolically hermaphroditic Sun child, and there can be several
in one age, is a type of special power source/in which special kosmic
powers are concentrated, someone in whom we find a huge
concentration of telesmatic energy which has the potential to draw and
assemble the People of the Soul and whose power may be dispensed
onto and into the world if the circumstances are right. An example: the
mystic Alfred Schuler considered Nietzsche to be such a telesmatic
powerhouse (although a lesser one than Krist) – and when he was
ill/mad he seriously considered the possibility of healing Nietzsche by
organizing a korybantic dance around his bed, a magical act in which
the active pole of the Korybantes (their shield and swords symbolizing
female and male genitalia and thus render them hermaphroditic)
fertilize the passive pole of the Sun-Child/telesmatic power house
(Nietzsche) via the frenzy and eros of the dance causing the passive
pole (Nietzsche) to be activated and healed by re-igniting his
telesmatic/electron-ic source which then would spill over and ‘light’
the world on fire again as he did in the past.’
14
Personal correspondence with David Beth, April 2015.
15
This feature of a spiritual lineage is common within other mystical
societies, such as the Tantrics, Buddhists, and Sufis.
16
Beth writes: Since we are more ‘pagan’ Gnostics than ‘monotheist’
or ‘Christian’ Gnostics we have to explain why we put any importance
on the Apost. Succ:
262
NOTES
a) The AS is important since we believe its roots do not only go back

to the Apostles and Christ (the oldest historically provable Succession)
but stretch further back into pre-historic times, to the Mystery Cults
and beyond. We believe that the sacrament of the Eucharist is one of
many cultic elements held dear by the AS and coming to the Christian
Gnosis from direct transmissions which then fused into the AS. This
means the AS connects us to the pagan mysteries and gnosis and
especially a time in which contact to the Living All was more readily
available and at the center of cultic and initiatic activity, transmissions
which reach us through the AS if properly understood and used.
b) The AS is a highly charged reservoir of spiritual energy fed by
devotees of the logocentric Christ and Father whether they be
orthodox or Gnostic. This allows us to draw from a huge pool of
energy, a storage of power/energy ‘put out there’ , fed into it by
projections and devotions which we can ‘feed on’ and draw down in
operations of ‘sinister’ and ‘heretic’ alchemy for our spiritual use.
c) The AS also links us directly with/ to the source ‘spirit’, ‘logos’,
‘monad’ which gives us access to its mysteries and nature and thus
enables us to inject the antidote directly into its system (whether
individually in case of members, or universally through specific
operations) in order to ‘refine’ the spirit and turn it from a vampiristic
tyrant lodged in the I-ness/Ego to a purified spirit which then allows,
once the Initiate/Gnostic has fully re-entered the True Reality/World
of Powers, to be consciously creative and active in symbiosis with this
Life through the soul. Every act then becomes ‘monument to Life’ (in
the case of the Gnostic Saints/sheikhs of course) and the All becomes
flesh.’
17
Beth states, ‘Our sacramental system which resembles on the outer
the typical Apostolic System is supplemented by more secret initiations
and empowerments. Our main ‘initiatic’ system from baptism via
confirmation to minor and major orders corresponds to an alchemical
procedure which empowers the Soul and refines the Spirit as explained
in Supreme Katabasis.’ Personal correspondence with David Beth,
April 2015.
18 See David Beth, General Guidelines: How to Approach Study Guides, 2nd
ed. Ecclesia Gnostica Aeterna, 2010, p.4.

19 See Mt. 26:17-30, Mk. 14:12-26, Lk. 22:7-39 and Jn. 13:1-17:26.
263
20 On the practice of the Eucharist, Beth writes: ‘A central mystery of

course is the Eucharist which when keeping in mind the above
becomes so much more than simply the drawing down of the
logos/spirit etc. which we believe in the monotheistic churches aids
the logos/spirit in the enslavement of Man. In our case the priest is
prepared by his alchemical transformation to draw down the spirit
safely to refine it in this magical process and embed it in the reality of
the soul , keep it under its ‘control’ rather than vice versa and then use
it in accordance with his ‘night-consciousness’.’
21
General Guidelines p.2
22
Ibid. pp.7-8
23
Private communication from David Beth, 22 June 2015
24
Beth writes: ‘We are mainly a mystery cult which means our focus is
on individual transformation of our members and their linking to the
true Reality and world of pandaemonic powers. We also see ourselves
as a sanctuary for the safekeeping of important secrets and mysteries
and related techniques, a sanctuary of the soul in a hostile world of
‘spirit’. We seek to empower the soul on an individual level and
through our members and their work keep cells of resistance against
the ‘spirit’ and maintain portals for the ‘open life’ (vs. closed life). It
remains to be seen if from such pockets of resistance one day a
resurgence of the Soul can return for much or all of mankind – at this
point we are concerned with the ‘few and chosen’ whose souls are not
yet dried up and still perceive the ‘kosmic shivers’. While emphasis is
on individual work it may still be the case that we engage in public
work such as giving lectures, seminars or offering study circles –
however this is up to the individual sanctuary and their priest/bishop
and his/her inclinations. We never evangelize or try to ‘convince’
people of our work – we believe that a person must be drawn to the
Gnosis and that a certain waking up process must already have taken
place so that he has been led to us.’
264
NOTES
CH. 4: THE ORDER OF NINE ANGLES

1 I am indebted to Anton Long and to other associates of the ONA,
for their assistance, data, suggestions, and personal testimony in the
research and production of this chapter. The majority of this data was
obtained via interviews in 2011 and 2012, and late 2013 for final
revisions and corrections. To the best of his knowledge, the author is
the final academic to interview Anton Long before his retirement from
public life. Most of his essays in the subsequent notes are available at
the official ONA sites listed in the Online Sources section at the end
of this chapter. The term ‘antinomian’ can be understood as ‘against
the law’ or ‘taboo defying’, and has become a standard term in the
vocabulary of counter-cultural movements in the field of religious
studies.
2 See, for example, A. Long, ‘Satanism: the Epitome of Evil’ (2008); cf.
A. Long, ‘Order of Nine Angles Style, O9A Chic’ (2011).

3 This is not to say that there are no hypotheses about the identity of
Anton Long, but rather that the principal suspect (David Myatt) has
refused to acknowledge any connection with this nom-de-guerre. It is
also quite possible that the name has been used by multiple individuals
over the last 30 years, and may continue to be used in a similar vein.
See, for example, ONA ‘Questions for Anton Long II’ (2011), Jacob
Senholt, ‘The Sinister Tradition: Political Esotericism & the
convergence of Radical Islam, Satanism and National Socialism in the
Order of the Nine Angles’, Norwegian University of Science and
Technology, Conference: Satanism in the Modern World (November
2009): 7. Contra, see David Myatt, ‘David Myatt: ONA Grandmaster,
Nazi, Satanist, Muslim, or Mystic?’ (2011).
4 Personal correspondence with Anton Long, 27 October 2011.
5 Long, October 2011.
6 ibid.
7 As evidence, Long states that the Camlad tradition was: ‘indigenous
paganistic [emphasis mine] … from that area of England known as

the Welsh Marches. They had certain traditions, nearly all of which
were aural - traditions such as spending three or more months alone in
forests or mountains in order to develop certain Occult abilities, and a
265
rural ceremony (infrequently held) involving a human sacrifice in order

to ensure good crops and healthy livestock’ (October 2011).
8 Examples of the major texts include The Deofel Quintet (1974-85), Naos
(1st ed. 1979, revised ed. 1989), Codex Saerus (1st ed. 1983, revised ed.
2008).
9 Personal correspondence from Sinister Moon, 20 March 2011; cf.
ONA (2012) ‘The ONA Lineage’.

10 This is evidenced by new or updated essays on such ONA sites as
<lapisphilosophicus.wordpress.com> and also

<omega9alpha.wordpress.com>, in some cases in fact citing earlier
drafts of this book chapter.
11 Personal correspondence with Anton Long, 27 October 2011. Long
also writes (18 November 2011) that the distribution of ONA affiliates
can be partially estimated as: ‘United States 34.1%, Canada 8.2%,
United Kingdom 7.1%, Italy 6.5%, Egypt 5.9%’.
12 Long, October 2011.
13 See below for further discussion on the Tempel ov Blood (sic); cf.
George Sieg, ‘Angular Momentum: From Traditional to Progressive

Satanism in the Order of Nine Angles’, Norwegian University of
Science and Technology, Conference: Satanism in the Modern World,
November 2009: 6-9.
14 Personal correspondence with Anton Long, 27 October 2011.
15 ibid.
16 See, for example, Czar Azag-Kala, ‘Discipline of the Gods’ in
Discipline Of The Gods/Altars Of Hell/ Apex Of Eternity (Tampere:

Ixaxaar, 2004).
17 This development in publishing the works of other associated
groups suggests a widening of the Tempel’s influence, or else an

evolution of the TOB itself into new cultural models.
18 Email communication from 14 August 2012.
19 These two official site are <tempelovblood.tripod.com> and
<beastbarracks.wordpress.com>. Note that ‘Beast Barracks’ is itself

an American military reference for a prominent training academy.
20 While initially ONA leadership had initially identified ‘Thornian’ as
Michael Ford (perhaps given his publishing of the ‘Thornian’ Naos

text), other correspondence received in summer 2012 now clouds the
identity of this figure.
266
NOTES
21 While indeed this figure was a consultant in the earlier draft of the
text, in respect of their written statement insisting to be disassociated
from the Order and any related studies, they have been removed from
this particular iteration of the chapter.
22 Here it is worth noting that membership in the Inner ONA comes
at a high price, as Long notes in MS ‘Order of Nine Angles Style, O9A

Chic’ that an initiate at this stage can be asked if they have: ‘(1)
Undertaken a culling? (2) Undertaken the rite of external adept? (3)
Trained for and achieved the basic physical challenges of our Way? (4)
Undertaken several Insight Rôles? (5) Undertaken the rite of internal
adept or spent at least three months alone in the wilderness? (6)
Indulged in violent, ‘criminal’, and other amoral activities for six
months to a year? (7) Acquired skill in esoteric chant and performed it
with a group? (8) Acquired skill in the advanced form of the star game?
(9) Undertaken rites to invoke the dark gods using a large crystal
tetrahedron? (10) Run a group/nexion/temple of many individuals for
a year or two – and so had to deal with their questions, the squabbles,
the rivalry? (11) Had that group/nexion/temple plan and conduct the
tests for selecting an opfer and then perform a rite of sacrifice? (12)
Sinisterly manipulated or incited someone, or several, into undertaking
a culling and/or an act of terror? (13) Sinisterly manipulated or incited
someone, or several, into a life of violence and/or crime and/or of
practical heretical/adversarial activism disruptive of the status quo?’
23 Cf. Senholt, 7.
24 See, for example, Long ‘The Core ONA Traditions’ (2011).
25 Cf. Senholt, 5-6, Sieg, 5 & 7. It is noteworthy that while this principle
has (understandably) attracted considerable attention for its overt

criminality, none of the nexions interviewed admit to every having
carried out this practice in ritual terms, though some evidence suggests
that members of the ONA have joined police or military groups in
order to gain the opportunity for legitimate (or legal) violence through
combat in war. By personal communication in April 2012, a former
ONA associate comments that the television series ‘Dexter’ portrays
an individual who frequently performs (ritual) culling, yet through
effective narrative he is able to appeal to a public audience as a type of
antihero. In correspondence of 27 October 2011, Long writes: ‘Yes,
some traditional nexions known to me do practice ritualized culling
267
(some only every seventeen years or so), as some Niners and Dreccs
cull in their own individual non-ritualized manner.’ He also gives the
example of a fictionalized account in the short story ‘Wolves’ available
at <www.o9a.org/wp-content/uploads/texts/
living-the-dark-side.pdf.>
26 About this tradition, ONA (2012) writes: ‘Given the nature of these
abilities, qualities, and skills, the overwhelming majority of individuals

who follow the Way of the Rounwytha are women – who thus embody
our sinister feminine archetype – although a minority are men who,
following The Seven Fold Way into and beyond the Abyss, have
successfully melded the sinister with the numinous and who thus
embody and are that rare archetype, The Mage, with such archetypes,
by the nature of such entities, being in constant fluxion. Or, expressed
exoterically, being an expression of the uniqueness of such esoteric
individuals. Among these [female Rounwytha] abilities, qualities, and
skills are: (1) Empathy; (2) Intuition, as a foreseeing –
praesignification/intimation – and as interior self-reflexion; (3)
Personal Charm; (4) Subtlety/ Cunning/Shapeshifting; (5) Veiled
Strength. Rounwytha skills and abilities were evident, for example and
in varying degrees, in the Oracle at Delphi, in the Vestales of Rome; in
the wise, the cunning, women of British folklore and legend; in myths
about Morgan Le Fey, Mistress Mab, and Ἀμαζόνες; and in historical
figures such as Cleopatra, Lucrezia Borgia, and Boudicca.’ See
http://rounwytha.wordpress.com/.
27 See Naos 9-44.
28 ibid. 11-12.
29 ibid. 47-58. Examples of ‘sinister chant’ are available at:
<www.o9a.org/sounds/>
30 The manuscript Hostia III reads: ‘Several physical (and mental) goals
of which the minimum standards are (a) walking 32 miles carrying a

pack weighing not less than 30 lbs in under 7 hours over difficult hilly
terrain; (b) running 20 miles in less than 2~hours over fell-like /
mountainous terrain; (c) cycling not less than 200 miles in 12 hours.’
See Long, A. Hostia III (Thormynd Press: Shropshire, 1992).
31 See, for example, Naos 7-8, ‘Causal/Acausal’ in Naos 105, or ‘Acausal
Existence - The Secret Revealed’ in Hostia I (1992).
268
NOTES
32 See, for example, ONA, ‘Guide to Black Magick’ (22 Sept. 2009) at
<vndx.wordpress.com/2009/09/22/guide-to-black-magick/>
33 ibid.
34 Cf. ‘Vindex’ writings of the Numinous Way founder, David Myatt.
35 The symbol is similar to that used for the star Algol, the demon star,
as depicted in medieval texts. Credit for pointing this out to me is due

to a former ONA member, who in turn credits Alektryon
Christophorus of Brazil whose comments were instrumental in this
link, and whose full article was published in Oto Anorha 29. See, for
example, the symbol for Algol in the work of Agrippa in his De Occulta
Philosophia. The Algol symbol is below:
(Algol)
36 This etymology has been suggested in the ONA article ‘Notes on
Atazhot’, at <www.o9a.org/notes-on-atazhot>.
37 This glyph is very similar to the Phoenician ‘Tanit’ symbol used in
Carthage and its settlements.
(Tanit) from <math.arizona.edu/~dido/tanit2.jpg>

38 See, for example, Long, A. ‘Concerning The Meaning of The Nine
Angles: A Collection of Texts (Part One)’ (2009) at
<www.o9a.org/wp-content/uploads/texts/nine-angles-texts-
part1.pdf>; also Long, A. ‘Concerning The Meaning of The Nine
Angles - Part Two’ (2010) at <www.o9a.org/wp-content/up-
loads/texts/nine-angles-texts-part2.pdf>.
39 On the nine angled srivatsa, Gonda states that: ‘This [mystical] figure
… has nine angles: the number nine often occurs in connection with
auspicious objects, powers and ceremonies related to material
welfare [emphasis mine]’ (45). See J. Gonda, ‘Ancient Indian
Kingship from the Religious Point of View (Continued)’, Numen, Vol.
4, Fasc. 1 (Jan., 1957): 24-58. The Indian belief that the world has nine
corners is attested even in medieval European sources, e.g. Father
Emanual de Veiga (1549-1605), writing from Chandagiri in 1599 who
states ‘Alii dicebant terram novem constare angulis, quibus celo innititur.’
(Others said that the Earth had nine angles [emphasis mine], by which
it was lifted up to Heaven), see J. Charpentier, ‘A Treatise on Hindu
Cosmography from the Seventeenth Century’, Bulletin of the School of
Oriental Studies, University of London, Vol. 3, No. 2 (1924): 317-342. It is
269
clear despite claims that the term ‘nine angles’ was introduced in the
twentieth century, the term is centuries older, especially in esoteric or
cosmological discourse.
40 See David Pingree, Picatrix: The Latin Version of the Ghayat al-Hakim
(Studies of the Warburg Institute, University of London, 1986);

Hellmut Ritter, ed. Ghāyat Al-Hakīm Wa-Ahaqq Al-Natījatayn Bi-
Altaqdīm (Leipzig: B.G. Teubner, 1933); al Buni, Shams al-Ma’arif
(Birmingham: Antioch Gate, 2007).
41 Indeed, the founder of the ONA has stated in several documents
(and interviews) that Naos was influenced by a private collection of

unpublished Arabic manuscript folios, which may share a common
ancestry with which the Picatrix and Shams; from personal
correspondence with Anton Long, 28 October 2011.
42 As an example, the Black Mass is a culturally relevant ceremony for
nexions in (Christianized) Europe, but would be nonsensical in a

Hindu or Buddhist region.
43 Personal correspondence with Anton Long, 12 November 2011.
44 The other two groups are commonly identified as the Church of
Satan and Temple of Set. This does not imply that either group admits
to rivalry of any sort officially, though anecdotal evidence from the
online discussion forums suggests that the discourse between the three
groups has historically been (and continues to be) heated. See, for
example, the correspondence between ToS founder Dr Michael
Aquino and ‘Stephen Brown’ in ‘The Satanic Letters of Stephen
Brown’ in Hostia I.
45 Personal correspondence with Anton Long, 28 August 2012.
46 See, for example, <lapisphilosophicus.wordpress.com/>
47 Sieg notes: ‘I suggest here that the Order of Nine Angles is also post-
Satanic, having outgrown its identification with its original Satanic

paradigm to evolve its system into novel forms. I also suggest that
although it still retains the concept of the ‘Sinister’ as a familiar, familial
moniker, the ONA is poised to outgrow its exclusive identification
with the Left-Hand Path – a trend already indicated by the ease with
which it assimilates, uses, and subverts Right-Hand Path esoteric and
exoteric forms to its particular aeonic purposes; such that the ONA
system includes but transcends even the Left-Hand Path / Right-Hand
270
NOTES
Path dualism which would otherwise appear endemic to the concepts

of the sinister.’ See Sieg, 2-3.
48 Recent examples of the Hermetic nature of the ONA include such
texts as R. Parker ‘What Makes the ONA Unique’ (2014), R. Parker

‘The Esoteric Philosophy of the Nine Angles’ (February 2014), R.
Parker ‘Perusing the Seven Fold Way: Historical Origins of the
Septenary System of The Order of Nine Angles’ (January 2014). In
parallel, one notes the importance in ONA essays of such recent
translations of the hermetic corpus as D. Myatt’s Mercvrii Trismegisti
Pymander: A Translation and Commentary (2013).
271
CH. 5: THE BOUTCHICHI

1 I am deeply grateful to my friend and colleague, Pr. Stephen Abdullah
Trevathan, for his assistance with this chapter. As a senior member of
the Boutchichi tariqa and the former muqadam of London, his
experience of the tariqa (now over 30 years) and knowledge of the
tradition and its practices has been invaluable in drafting this chapter.
The image at the head of the chapter is courtesy of Wikimedia
Commons, obtained at: <commons.wik-imedia.org/wiki/File:Surat_
Al-Ikhlas_-_Maghribi_script.jpg>
2 This said, the Boutchichi (among other Sufis) contend that Sufism
indeed began with the actual practices of the Prophet Muhammad, and
that they were transmitted through various of the khalifas or senior
companions of the Prophet (e.g. Ali bin Abi Talib and Abu Bakr).
Thereafter these practices were codified and taught only to those
spiritually advanced to properly understand and employ them. The
Boutchichi view on this tradition is discussed well in pp. 14-27 of
Karim Ben Driss, Sidi Hamza al-Qadiri Bouchich. Le renouveau du soufisme
au Maroc. (Beirout: Dar albouraq, 2002).
3 The entire text reads: The Tariqa Qadiriyya Boutchichiyya is a school
where the master educates and elevates the seekers (Murids) to high
stages of gnosis and appropriate stations of mysticism, promotes them
in the Divine Love, and helps them to rise above their ego (Nafs) by
means of Invocation (Dhikr), Love (Mahabba) and Companionship
(Suhba). Tariqa Qadiriyya Boutchichiyya accepts without condition
people with different levels of knowledge. Everybody, Muslim and
non-Muslim, is welcome to the Sufi path, as long as they want to purify
and enlighten their hearts and souls. It is the Tariqa Qadiriyya
Boutchichiyya, starting with the previous master Sidi Hajj Al Abbas
and continuing with the existing master Sidi Hamza Qadiri Boutchich,
may GOD be pleased with them, that inaugurated a new era of Sufism
based on flexibility, love and beauty. It is easier to follow now than
before but this does not mean that it has lost its value. The addition
of flexibility to spiritual education has attracted the hearts of disciples
from all over the world. Today, Sufis are more integrated into their
social lives. They can enjoy the Sufi experience without it affecting
their social rhythm or losing their social identities. One aspect of the
272
NOTES
Tariqa Qadiriyya Boutchichiyya, as explained by its spiritual master Sidi

Hamza, is that the retreat of the Sufi is inside the heart (alkhalwat fi al-
qalb). Sufis do not need to isolate themselves in order to find their
way to GOD. On the contrary, they can participate in their social
activities as much as they can without affecting their beautiful spiritual
experience, providing they are ‘happy in their hearts.’ While explaining
aspects of the Tariqa, Sidi Hamza said that the path is based on
‘beautification then detachment’ (at-takhliya ba’da at-tahliya). The
meaning of this important aspect is that the Sufi first tastes the
sweetness (tahliya) of the remembrance of GOD (dhikr) then moves
to another stage of purifying the heart and detaching it from its
darkness and diseases (takhliya). Sidi Hamza may GOD be pleased
with him, gave a beautiful explanation of this aspect: ‘Stability of
GOD’s love inside the heart, then moving to the practice.’ In the past,
however, the Sufi needed to purify his/her heart before entering the
path and following the master. To discover Sufism, it is up to you to take the
first step to drink from the sources of Divine Love. It is like honey – you cannot
enjoy its sweetness if you do not taste it [italics mine for emphasis]. Source:
<www.thesufiway.co.uk/the-path/overview-of-the-path/>.
4 www.sufiway.net/sec14=edcu=TQchainsaint8113261.html
5 On the point of the Boutchichi family itself during the French
occupation of Morocco, several French administrative documents

discussing the Boutchichi family are available in (e.g.) pp. 25-48 of
Okacha Berahab, Zaouiua Boutchichiya: Textas et documents à l’appui.
(Rabat: Editions Bouregreg, 2004). This indicates something of the
social prominence or importance of the family at this time.
6 A Boutchichi review of the coming of the Qadiria tradition into
Morocco and the rise of the Boutchichi tariqa is discussed in pp.41-66

of Er Rachid Ben Rochd, Sidi Hamza Boutchich. (Casablanca, Editions
Déchra, 2004).
7 The name ‘Boutchichi’ itself refers to a tale earlier in the history of
the tariqa, at which a young mystic received the ‘baraka’ of an elderly

shaykh through consuming tchich (cooked grain) in the home of the
shaykh, after which the mystic was known as Bou tchich (possessor of
the grain), which became the family name of the mystic thereafter.
Trevathan points out that while it is likely that the next shaykh will also
be a member of the Boutchichi family, if a future shaykh was from a
273
different family, the tariqa would be thereafter known by the adjectival

form of the new shaykh’s family name. Interview with Trevathan, 15
September 2013.
8 Image courtesy of Wikimedia Commons from: <upload.wik-
imedia.org/wikipedia/commons/4/4f/Sidi_messaoud_Zaouia.jpg>.
9 www.sufiway.net/ar_SidiHamzaQadiriBoutchichi.html
10 ibid.
11 Interview with Trevathan, 15 September 2013.
12 www.thesufiway.co.uk/the-path/history/
14 Here, one may consider Sufi and Tantric practices where the disciple
visualizes the guru/sheikh, and envisions themselves being absorbed

into the guru/sheikh figure. This is considered a devotional act by both
traditions, though Sufis consider it an act of devotion and respect for
the teacher, where some Tantric refer to it as an act of worship for the
guru.
15 www.sufiway.net/sec2=edcu=teaTQ811326.html
17 ibid.
18 ibid.
19 One particular sect (generally unknown in the Maghreb) is the
Malamatiya (‘blameworthy’), who focus intensely on the suppressing of

the ego through public acts of humiliation and shame, such as
buffoonery or public drunkenness.
20 For a discussion on the role of the Shaykh as shaykh at-tarbiyya, see
pp. 61-66 of Ben Driss, who himself cites Ibn Khaldun at length on
the phenomenon of the various types of shaykh.
21 Personal communication from Trevathan, 15 September 2013.
22 This belief is not unusual in mystical societies which place strong
emphasis on the master-student relationship, and is found likewise

among mystic traditions of the Dharmic faiths also.
23 These five pillars are termed in Arabic: Salat (Prayer), Zakat (Alms-
giving), Shahada (Testimony of faith), Hajj (Pilgrimage to Mecca), and

(5) Sawm (Fasting in Ramadan).
24 Image courtesy of Wikimedia Commons, from:
<commons.wikimedia.org/wiki/File:Masbaha.jpg>
274
NOTES
25 Boutchichi dhikr and its central role in the tariqa are discussed in Ben
Driss (47-52), where dhikr is referred to as the ‘clé du ‘Trésor caché’
(Key to Hidden Treasure [translation mine])’, thus indicating the virtue
or purpose of the practice.
26 On this practice, the tariqa’s official British site states: ‘The one who
is seeking the Face of God must apply themselves to a school that is

based on perfect teaching. Sidi Hamza el Qadiri el Boutchichi has said:
‘Our Tariqa is based on the Quran and Sunnah. ‘And whatsoever the
Messenger gives you, take it, and whatsoever he forbids you, abstain
(from it)’ (Al Quran, al-Hashr) 59:8’. The Tariqa Qadiriyya
Boutchichiyya is thus based on correct instruction where the living
Shaykh educates and lifts his disciples to high stages of gnosis and
appropriate stations of mysticism, promotes them in the Divine and
Muhammadan love, and helps them to overcome the power of their
ego (‘nafs’) by means of invocation (‘dhikr’), love (‘mahabba’), and
generosity (‘karam’). Invocation (‘dhikr’) is the invocation with the
tongue, and remembrance by the heart, of the Divine, through
repetition of specific litanies which may include the names of Allah,
chapters of the Quran, or prayers of blessings on the Prophet
Mohamed, peace be upon him. The disciples practice regular morning
and evening invocations (dhikr), on their own, referred to as the ‘Wird’.
The format of this Wird is prescribed by Sidi Hamza, and is the means
by which the master uses to educate the disciple. ‘Beware of the limits
of mental comprehension. There exists a sensible intellect and a
luminous intellect. The first intellect has a limit. To transcend this limit,
we have to cultivate ourselves and seek the company of the men of
God. Only God can transform the intellect from sensible to luminous,
an intellect illuminated by the light from the heart.’ As the disciple
progresses, more elements are added to the litanies that make up the
Wird, including verses of the Qur’an and prayers on the Prophet, peace
be upon him. The first fruit obtained from this discipline and
perserverance are a feeling of peace and serenity, as well as the
convicton that this tariqa is an authentic one. ‘Wisdom is in the heart.
He who wants to find water in his well must dig. The deeper he digs,
the more abundant the water; if he stops digging, the water will not
exceed the initial amount. The one that digs this well should not say
nor believe that all the water has been found; he must continue to dig,
275
for this well has no limit.’ The transformation and education

experienced by the seeker’s heart is due to the spiritual authority (idhn)
of Sidi Hamza, who prescribes dhikr appropriate to the student and
his time: the living shaykh. (Source: <the-sufiway.co.uk/the-
path/invocation>)
27 ibid.
28 Image courtesy of Wikimedia Commons, from:
<commons.wikimedia.org/wiki/File:CBL_Quran.jpg>
29 It does not appear, by contrast, as a kind of seizure or state of wild
possession, more commonly seen in (for example) other African

spiritual traditions.
30 www.sufiway.net/sec2=edcu=teaTQ811326.html
31 Indeed, the growth and development of the Boutchichi tariqa is
deserving of an entire study. Somewhat anecdotally, this is addressed

in Ben Rochd, 200-233.
32 As an example of prominent membership, at the time of writing (Fall
2013), the Minister of Islamic Affairs and Endowments, Dr. Ahmed

Toufiq, is publically acknowledged as a member of the Boutchichi
tariqa. Several other prominent members (e.g. Pr. Faouizi Skalli, Dr
Ahmed Qostass) are also discussed in Ben Rochd, 200-233.
276
NOTES
CH. 6: THE INTERNATIONAL NATH ORDER

1 I am indebted to Shri Kapilnath for his kind assistance, data,
suggestions, and personal testimony in the research and production of
this chapter. The majority of this data was obtained via interviews in
late 2011 and early 2012. Further, as the International Nath Order has
not been the subject of much academic press, its official website
<www.nathorder.org> together with the corpus of forthcoming works
of the founder (Shri Gurudev Mahendranath) form the basis of much
of the data collected, supplemented by the website of its current head
<opendoor.nathorder.org/>. As the Scrolls of Mahendranath are
currently out of print in hardcopy, citations are based on electronic
form without page number.
2 For a discussion of the history of Tantra as understood by Shri
Mahendranath, see (e.g.) his text Notes on Pagan India. Cf. ‘Nath
Frequently Asked Questions’ at <www.nathorder.org>.
3 On Matsyendranath and Gorakshanatha in the understanding of
Mahendranath, as well as the complex figure of Dattatreya, see his

manuscripts The Yoga Vidya Of Immortality and The Pathless Path To
Immortality: The Wisdom Of Bhagavan Dattatreya.
4 ibid.
5 During the medieval period, it was not very uncommon to find
adherents of Kaula and/or Nath traditions from both Dharmic and

Abrahamic (e.g. Sufi) backgrounds. For an excellent study on the
complex history of the Naths, see David Lorenzen and Adrian Munoz,
Yogi Poets and Heroes: Histories and Legends of the Naths (SUNY: Albany,
2011), especially chapter 2.
6 The life, adventures, and teachings of this fascinating and complex
figure are dealt with both autobiographically throughout a number of

the Guru’s own writings, such as ‘Metamorphosis of a Nath Tantrick’
or ‘Transmission by Tantra’ in Notes on Pagan India, The Magick Path of
Tantra, as well as ‘The Tantrik Initiation’ in The Occult World of a Tantrik
Guru, and in the Order’s main website. See ‘Shri Gurudev
Mahendranath’ at <www.nathorder.org>.
7 The INO’s official biography of the Guru states: ‘On Guru Purnima
1953 he was given initiation as a sannyasin into the Adi-Nath

Sampradaya by Shri Sadguru Lokanath, the Avadhut of the Himalayas.
277
He was later given Tantric initiation by Shri Pagala Baba of Ranchi into
the Uttara Kaula sect of Northern Tantrics and became his successor.
During his life as a sannyasin, Shri Mahendranath traveled to Ceylon,
Thailand, Bangladesh, Burma, Cambodia, Laos, and Malaysia. He also
received initiations as a Bhutanese Lama, Meditation Master in Soto
Zen, Taoism, and both Mahayana and Theravada Buddhism’ (ibid).
8 The questions of succession and authority which lead to the creation
of both the INO and AMOOKOS (‘Arcane Magickal Order of the

Knights of Shambhala’, the other Nath tradition which claims descent
from Shri Mahendranath), are complex and cannot be responsibly
dealt with in a work of this length. For further information on
AMOOKOS, the reader is advised to see their website
<amookos.org>.
9 These qualities are founded in the descriptions of Mahendranath in
the writings of Kapilnath and other INO members. Yet

Mahendranath was not a figure who limited his contact solely with
Naths; as an example, Robert Svoboda states that in his travels in India
in 1987, he met the British guru at Mahendranath’s residence in
Gujarat. Dr. Svoboda remarks that the elderly gentleman was
‘pleasant, down-to-earth, and humble’, and that the guru did not seem
to expect the customary obeisance from visitors which might have
been normal to offer a spiritual figure (from personal communication
with Robert Svoboda, 16 May 2012).
10 On 18th July 1989, Mahendranath issued a document termed ‘Final
Pronouncement’ (lit. pronunciamento) to clarify the future leadership of

the INO, a copy of which text is included in the chapter proper on
page 153. Note that while Kapilnath is identified as the global
authority, that specific regions are identified as the purview of other
senior Naths at the time. Image courtesy of the INO, from
‘Pronunciamento’ at <www.mahendranath.org>.
11 See ‘Zonules of the International Nath Order’ at <www.nathorder.
org>.
12 See ‘INO Transmission Timeline’ at <www.nathorder.org>. This
similarity between a mystic or religious society and a family structure

is not uncommon in any spiritual tradition where a strong teacher-
disciple relationship is stressed, such as other tantric traditions, and
also sufi order. Cf. Boutchichi Tariqa in Chapter Three.
278
NOTES
13 See ‘Zonules of the International Nath Order’.

14 Personal communication from Shri Kapilnath on 17 September
2011.
15 ibid.
16 See ‘MAGIKOS’ at <www.nathorder.org>.
17 Indeed, the subject of the Cosmic Spirit is one of the most complex
– indeed, perhaps the most complex – of the INO’s belief system. An

examination of Mahendranath’s writngs (the Scrolls of Mahendranath)
indicates that the Cosmic Spirit is not so much worshiped as it is
revered, and that the focus of the Nath tradition is re-unification with
the Spirit, as opposed to seeking boons or salvation. Further, as the
Nath tradition operates on dualistic and non-dualistic levels, the Naths
generally perceive the individual as an emanation or extension of this
supreme being. See ‘Cosmic Spirit’ at <www.nathorder.org>.
18 In The Yoga Vidya Of Immortality the guru writes: ‘The word Adi-Natha
is Sanskrit, but the colloquial form is Nath. It means first or original

Lord, and is therefore a synonym for Shiva, Mahadeva, or Maheshvara,
and beyond these mental concepts, the Supreme Absolute Reality as
the originator of all things’.
19 Mahendranath, The Magick Path of Tantra.
20 According to Kapilnath, it is important to stress that these celestial
or supernatural beings are considered separate entities only on the

dualistic mode of thought, while on the non-dualistic mode they are all
considered to be divine emanations of the Cosmic Spirit. From
personal communication on 18 June 2012. On the non-duality of all
beings (including devatas), see Twilight Yoga I: Ecstasy, Equipoise, And
Eternity, as well as The Londinium Temple Strain.
21 See, for example, Twilight Yoga III: Esoterikos Orgia Mysterion (111)
which gives a list of divinities and great teachers from different

mythologies.
22 In connection with Awakening, Mahendranath uses this oblique
term, which is the subject of much of the manuscript Twilight Yoga III:
Esoterikos Orgia Mysterion. As an example of the complexity of this
Awakening-related term, the Guru writes: ‘The Alpha Ovule is the
Supreme Miracle of the Cosmos, Neither Conscious, Subconscious, or
Supraconscious’.
23 Mahendranath, The Magick Path of Tantra.
279
24 This echoes such texts as the Bhagavad-Gita in stating that the true
war is the battle for the mind, and that the only real victory can be
found in control and proper exercise of the cognitive powers. See
‘Think’ in <www.nathorder.org>.
25 See The Tantra Of Blowing The Mind: An Exposition Of The Psychic Centers
And Their Development.

26 It is noteworthy that the concept of esoteric or supernatural power
is conceived of as being female in nature. See ‘Iccha’; ‘Jnana’; ‘Kriya’

at <www.nathorder.org>. Cf. Julius Evola, The Yoga of Power: Tantra,
Shakti, and the Secret Way. Trans; G. Stucco (Rochester: Inner Traditions
International, 1992), especially pp. 14, 17-18, 20-22.
27 See Twilight Yoga I: Ecstasy, Equipoise, And Eternity.
28 See Twilight Yoga I: Ecstasy, Equipoise, And Eternity. Cf. ‘Sama’ at
<www.nathorder.org>.
29 On Samarasa, Mahendranath cites the earlier figure of the Siddha-
Yoga Gorakshanath, saying: ‘‘The Absolute Truth is the nameless,

formless, and Subject-Objectless Perfect Unity of Existence and
Experience, free from all contradictions and relativity, qualifications,
limitations and negations. The Absolute Truth, by virtue of its infinite,
eternal, dynamic aspect, eternally and freely manifests Itself in all kinds
of names and forms, all orders of phenomenal existences and
experiences, all sorts of dualities and negativities, and harmonizes and
unifies them in the all comprehending calm and tranquility of Itself’
(The Yoga Vidya Of Immortality). Cf. The Pathless Path to Immortality,
Twilight Yoga I: Ecstasy, Equipoise, And Eternity.
30 On Sahaja, see The Pathless Path to Immortality & Twilight Yoga I: Ecstasy,
Equipoise, And Eternit.

31 See Magick Path of Tantra & Twilight Yoga II: The Magnum Opus Of
Twilight Yoga. Cf. ‘Ego’ at <www.nathorder.org>.

32 See ‘Insight’ at <www.nathorder.org>. Cf. Magick Path of Tantra, and
The Puja of the Three Super Faculties, which is based on the three ‘super
faculties’.
33 ibid.
34 In Notes on Pagan India, Mahendranath writes: ‘The Guru-Shishya
relationship is an indispensable part of Vedic and Tantrik practice.

Though theory can often be gathered from books, a living Preceptor,
who has already trodden the path successfully, is essential for all
280
NOTES
practice. It is based on the obvious recognition that disciples who are

without practical experience of real spiritual life must receive
competent instruction from a qualified person. The Diksha rite, in
which the Guru transmits something of himself to the Shishya, often
increases or manifests his awareness in the Shishya. This Guru-Shishya
relationship is a very intimate one, and needs to be so for the Shishya’s
success’ (4,5). Cf. The Yoga Vidya Of Immortality; also see. ‘Initiation’ at
35 Examples here include the name ‘Mahendranath’ for Lawrence
Miles, and ‘Kapilnath’ for John Pilskog. See ‘Cryptonym’ at

36 Of this tantric concept, Evola writes that maya is: ‘a principle through
which one experiences the world as a self-subsistent reality, or as an

ontological non-I; that experience, however, is an illusion caused by
ignorance (avidya). In Tantrism the term designates a power (maya-
shakti) that is in term identified with the demiurgic power of the
supreme principal’ (212). See also ‘Tantra’ at <www.nathorder.org>.
37 It should be understood that this particular understanding of the
word is specific to the INO, and is much more inclusive than the
conventional use of the word denoting a form of physical exercise with
spiritual benefits. See Magick Path of Tantra, cf. ‘Yoga’ at
<www.nathorder.org>; cf. Chapter Five ‘Yoga’.
38 See Ainigmatikos. In the same manuscript, Mahendranath further
writes: ‘The practice of meditation is, in itself, one of the simplest processes, and it
is also essential in the growth and expansion of magick power and harmony. A
calm rhythmical breathing is required. This acts like a natural
measuring gauge to indicate natural, normal calmness of mind and
body. The more excited or stimulated the mind and body become, the
faster the breathing. Any normal person can meditate with great profit
and develop the magick of clear thinking, and even penetrate the
deeper and less obvious aspects of occult science. Meditation, to the
Nath Order, includes the rhythmic breathing, concentration of mind,
and calmness of the physical and spiritual aspects of the body. […] The
practice of meditation is, in itself, one of the simplest processes, and it
is also essential in the growth and expansion of magick power and
harmony. A calm rhythmical breathing is required. This acts like a
natural measuring gauge to indicate natural, normal calmness of mind
281
and body. The more excited or stimulated the mind and body become,
the faster the breathing. Any normal person can meditate with great
profit and develop the magick of clear thinking, and even penetrate the
deeper and less obvious aspects of occult science. Meditation, to the
Nath Order, includes the rhythmic breathing, concentration of mind,
and calmness of the physical and spiritual aspects of the body’ (italics
added for emphasis).
39 See ‘mantra’ at <www.nathorder.org>.
40 Mahendranath writes ‘I must tell you of one special mantra because
it has been a strange, if not weird, experience during my nearly 34 years

in India. It was given to me by my first Indian guru, Shri Lokanath the
Avadhoot, a day or so after my arrival in India. I myself have made
liberal use of this mantra, traditionally very, very powerful, and in my
own life and experience, the cracker to explode away difficult and
dangerous situations and knock down walls that I would have thought
impenetrable. I often use this mantra with others in a sing-song tone
which is pleasant to me, although to others it might sound unbearable.
I do not hesitate to speak or sing it aloud because the words are
meaningless if overheard by a casual listener. […] This is the mantra,
pronounced as it is written: Om Rudra Chelee Chelee Chelee Chelee Melee
Melee Om Swaha! Use your life and this mantra wisely’ (Ainigmatikos).
41 See The Londinium Temple Strain. The yantra constitutes a rich and
complex field in sacred art, and is used in Hindu and Buddhist

traditions alike. Yantras can be very complex in terms of geometric
patterns, colors, and symbolism – or very simple, such as those
pictured below. Cf. ‘Yantra’ at <www.nathorder.org>.
42 Kali yantra images courtesy of the INO at <www.nathorder.org>.
43 This term (puja) is a standard term in Hinduism, usually referring to
a ritual. In this way, the INO does not differ greatly from other Indic
or Tantric traditions. See ‘Puja’ at <www.nathorder.org>.
44 www.mahendranath.org/pujaofthe3/pujaofthe3.pdf
45 An excellent discussion of the dhuni is available at

www.nathorder.orgAwakening_the_Nath_Dhuni.
46 Image courtesy of the INO from
<http://opendoor.nathorder.org/wp-content/RudraDhuni1.jpg>.
47 www.nathorder.orgTwilight_Yoga_Trilogy
48 (italics mine for emphasis) <www.nathorder.orgSocial_Order>
282
NOTES
CH. 7: PRIMAL CRAFT

1 I am indebted to Mark Alan Smith for his willingness to be
interviewed repeatedly for this chapter, and for his overall
collaboration in the drafting of this chapter, especially in Spring 2013.
Images of sacred art in this chapter (most notably pp. 135, 151) are
courtesy of Smith from Queen of Hell and Red King.
2 www.primalcraft.com/index.php?p=1_4_About
3 Example of contrast within paganism could include Gardnerian
witchcraft or the Order of Nine Angles, which claims roots in hedge

traditions that have survived since ancient times in rural areas.
4 Smith states, for example, that: ‘Witchcraft should not suffer the
human condition of the false ego within its teachings; a problem which
has regularly manifested in so many orders and organized groups, both
historic and modern. While human contact and mentoring may initially
be necessary to guide and aid a student of the Arte along the first steps
of their path, the greater and more in-depth lessons will always be given
upon the inner planes; or at the very least, in direct contact through
physical plane manifestation; by the kin of Hecate, the Gods of the
Witchcraft’ (www.primalcraft.com).
5 Image courtesy of Mark Alan Smith, taken from <a3.ec-
images.myspacecdn.com/images02/99/ba08a8bc5c2549b0b6187d84
bd343319/l.jpg>.
6 Smith’s 2009 essay ‘Love in the Darkness’ provides a good overview
of his early adulthood and the experiences that led to the launching of
Primal Craft and the writing of the Trident books.
7 Communication with Mark Smith 21 April 2013.
8 ibid.
9The most comprehensive interviews on the Primal Craft tradition have
been conducted by Mona Magick; see “Web Resources” for links.
10 See The Red King, 15-16: ‘The first race of man and their Gods gave
rise to the old legends of the Fall of the Angels and, through their
eventual iate, the mysteries of Atlantis. They were the Atlantean race.
The Atlanteans were afar more spiritually powerful race than that
which inhabits the incarnate plane in the present aeon. The soul path
of their race was not divided by an Abyss which must be crossed during
spiritual evolution to attain higher consciousness with the Gods.
283
Instead they were blessed with teaching which came direct from the
Gods, both in incarnate form and from within the inner planes. The
world they inhabited; its reflections upon the inner planes, and the
spiritual state of being gained as a result of the structure of their soul
path; was the first Eden. […] The Atlanteans were able, as are the
Gods, to tap the raw, primal and unlimited dark energy of the void.’
11 Note that Smith explains ultimately that the traditional and
contemporary esoteric sciences of such different traditions as Tantra

and Kabbalah are, in fact, a survival of Atlantis. See, for example, The
Red King, 16-17: ‘A once great people, the Atlanteans descended into
bestiality as the dark crushing power of the limitless void opened a
blackness within their divine souls; a blackness that would lead them
to desire another power, one which they could not attain. The
Atlanteans wished to conquer the thrones of their own Gods. Many
Atlantean souls became nothing more than a black vortex bound to a
mind that had fallen into slavery of the very power it sought to attain,
power that would devour all in its path. The Atlanteans became a race
of spiritual locusts, devouring any spiritual essence across the inner
planes. As Hecate banished the first eleven Gods, those who ruled
Atlantis, for their failure; so Lucifer incarnated to channel and direct
the will of the Witchblood Goddess. Opening the six-rayed star of
destruction through six other incarnate watchers Lucifer earthed the
stellar currents of Hecate, and the disgraces of the first race of man
were washed from the face of the planet. Only a few scattered survivors
remained, some of whom carried their gnosis of the Witch's Craft, the Atlantean
magick, to different lands to begin their lives again’ [italics mine].
12 www.primalcraft.com
13 Queen of Hell, 13.
14 Smith addresses this point in a 2013 interview here:
<www.youtube.com/watch?v=tJU1lx_lp0U>
15 Smith writes in ‘Baptism of Fire’: ‘Whereas my personal relationship
with the Queen of Hell had been encouraged by Hecate very early;
developing into a very intimate and dedicated communion which went
way past the personal and very powerful initiation that She gave me;
the Horned God had always been a figure of many names from
Cernunnos to Pan. He was a part of many rituals, practices and
communions, but seemed for many years to linger in the background
284
NOTES
simply providing the solar compliment to the lunar vibration of the

Goddess. That is until Hecate opened my awareness to Him further,
bringing us closer together and revealing to me His true identity’ (p.2).
16 ibid. 51.
17 Smith’s 2009 essay ‘Faces of a King’ is a reflection on his initial
encounters with Belial, and an interesting comparison between his

prior expectations (based on the medieval grimoires) and his actual
experiences with the entity.
18 ibid. 57.
19 Communication from Smith, 24 June 2013.
21 Queen of Hell, 21-23
22 http://www.primalcraft.com/index.php?p=1_4_About
23 On a related note, it is not understood within this tradition as
comparable with the negative images of possession as understood by

Abrahamic traditions. Smith writes, for example, on his official site:
‘Once connection has been achieved the power of Hecate may be
drawn upon, and integrated within, the further teachings of this ancient
arte. Through this infusion of magickal energy into these practices;
some of which include both the petitioning of the Gods of the
Witchcraft to appear in physical manifestation and the intense merging
of mind, body and spirit with these beings in the works of full
possession; the link with the Primal current of Hecate is forged and
increased.’
24 Queen of Hell, 84-85.
25 For example, Scorpion God (275) makes clear that the Dragon God
Tiranar will attempt possession through exceptionally violent assault

on the body and soul, which can cause injury and death if the witch is
not able to merge with this particular spirit – and if this is performed
successfully, the entity will be engaged. Clearly, this is not meant to be
read as an easy process.
26 Queen of Hell, 25.
28 Images courtesy of Mark Alan Smith from Queen of Hell and Red King.
29 Smith discusses this on his Livejournal: ‘Much of the call for
revolution comes from people whose primary agenda is still their own
bank balance - people who speak of sacrifice but have never had to
285
make any - and worse still, armchair revolutionaries who have never
seen, first-hand, the carnage of civil war. Indeed many - but not all - of
the books published in occult circles referencing these subjects are
nothing more than literary exercises. Meaning that they use the past
work of others - woven together - as a platform from which to air their
own lofty views in either agreement or disagreement of the various
aspects of the Magickal and Witch Craft. […] Modern Witchcraft has
been gelded in recent years - sanitised to be socially acceptable, fitting
in with the ‘civilised world.’ This will not accomplish the task at hand.
Preventing the terrible destruction - in the name of greed - of this
planet will take more than pretentious words. The world around us is
burning. Modern sanitized magick will not awaken the Beast and the
Dragon Goddess - this will take the bloodying of devoted hands -
hands that call forth the Power of Ancients through seals - such as the
Apocalyptic Keys - made from sacrificial flesh; with the Gnosis of the
Primal Atlantean Craft of Hecate’ (7 June 2013, from
primalcraft.livejournal.com).
30 See Queen of Hell, 183 & The Red King, 300.
31 This is comparable to similar rules in (say) Judaism and Islam on the
slaughter of animals, which must be done in a certain way that

traumatizes the animal as little as possible.
32 The Red King, 300.
33 On his own appreciation for earlier grimoires, Smith writes: ‘Most
Grimoires will normally reveal a little of the results that are to be

expected from their operation, simply by their nature, title or at the
very least their reputation. The Lemmegetton being perhaps the
foremost example; granted one is never really sure if what is described
within the pages is going to match the actual practical result but at least
there is some sort of indication, a description of the spirit and its nature
for example. Witchcraft tomes are just as easily defined, with even
those of a more sophisticated literary approach to their content giving
more than a hint of what lies ahead for the willing practitioner. Andrew
Chumbley's ‘Qutub’ though, is the anomaly here, standing quite apart
from [its] literary cousins.’ (‘Cutting the Cord’, 1).
34 The Press states: ‘As with the two existing volumes of the Trident of
Witchcraft, Queen of Hell and The Red King, the forthcoming titles will
be released in only one strictly limited edition print run. There will be
286
NOTES
no future publication or print run of these magickal books at any time’

(www.primalcraft.com/-index).
35 ibid.
36 Image courtesy of Mark Alan Smith from <a3.ec-images.
myspacecdn.com/images02/153/cbc587f4ec19484c9382f5d413c7f58
5/l.jpg.>
37 As an example of how high the prices can climb, one Deluxe
(‘Trident’) edition of Queen of Hell lists in July 2013 for $3,666.00

(www.ebay.com/itm/Queen-Of-Hell-DX-Signed-Trident-Edition-
Leather-Ixaxaar-Occult-Grimoire-RARE-/200
929724584?pt=Antiquarian_Collectible&hash=item2ec85848a8).
287
CH. 8: YOGA
1 I am very grateful to my friend and consultant, Dr. Robert Svoboda,
whose kind advice and guidance in shaping this entire chapter has been
greatly appreciated. His comments on the background of Yoga were
immensely helpful. Likewise, I am grateful to Zhander Remete and
Emma Balnaves for their collaboration in drafting the section on
Shadow Yoga, to my friend and colleague Michael Kelly for his
collaboration in drafting the section on Rune Yoga (and hospitality on
the Isle of Mann), and to His Holiness Bir Krsna das Goswami of
ISKCON for his kind assistance in better understanding the
complexities of the contemporary Hare Krsna movement, as well as to
Andrea Olivera for her additional comments on this section. The
image above is courtesy of Robert Bejil and Antoinettes Yoga Garden,
from <www.flickr.com/photos/robnas/6106950840/in/
photostream/>.
2 On some of the benefits of Yoga and the science behind its medical
potency, see (e.g.) Roy Matthew, The True Path: Western Science and the
Quest for Yoga (Cambridge: Perseus Publishing, 2001).
3 See, for example, H. Aranya, Yoga Philosophy of Patanjali. Trans. P.
Mukerji (Calcutta: University of Calcutta, 1981), 249-345. For a

western look at yoga as a supernatural discipline, see Julius Evola, The
Yoga of Power: Tantra, Shakti, and the Secret Way. Trans. G. Stucco
(Rochester: Inner Traditions International, 1992).
4 See, for example, G. Feurerstein & F.J. Miller. A Reappraisal of Yoga:
Essays in Indian Philosophy. (London: Rider and Company, 1971).

5 This Mohenjo Daro seal image (p167) is courtesy of Wikimedia
Commons user Aavindraa at <commons.wikimedia.org/wiki/-File:

Shiva_-Pashupati.jpg> and originally hosted at www.columbia.-
edu/itc/mealac/pritchett/00routesdata/bce_500-
back/indusvalley/protoshiva/protoshiva.jpg>.
6 ibid, 1.
7 Private communication from Zhander Remete 23 January 2013.
8 <layogamagazine.com/content/index.php?option=com_
content&task=view&id=408>
9 Remete 2006, 1.
10 layogamagazine.com/content/index.php?option=com_
288
NOTES
content&task=view&id=408
11 <www.shadowyoga.com/yoga.html#nrtta_sadhana>
13 Private communication from Zhander Remete 23 January 2013.
15 See Zhaner Remete, Shadow Yoga – Chaya Yoga: The Principles of Hatha
Yoga (North Atlantic Books, 2010), 5. Remete writes further: ‘The

prelude forms consist of warrior and sun forms. The warrior forms are
circular and spiral, while the sun forms are linear. These forms are
carried out in a flowing manner and they should be learned first and
practiced daily for three to seven years before beginning the asana-
vinyasa. The warrior forms free the peripheral body from its tensions
and energetic obstructions, while the sun forms ignite the central
power system.’
16 Communication with Zhander Remete, 26 April 2013.
17<www.shadowyoga.com/yoga.html#nrtta_sadhana>
18 I am indebted to Michael Kelly for his assistance with research and
drafting of this section on Rune Yoga. For more on the Rune Gild,
see <http://www.rune-gild.org/>. This image is courtesy of ‘Wiglaf’,
available through Wikimedia Commons at
<commons.wikimedia.org/wiki/File:Trikvetra.JPG.>
19 Rune Lore, 13.
20 Ægishjalmar 24-25. It is important to add that this is no less true of
the Phoenician alphabet from which the Runic script and the Roman
scripts derived. Thus the first letter, aleph (‘a’) had the shape of a
stylized horned ox, with the sound ‘aaah’, the numerical value of one
(as the first letter of the alphabet), and the meaning of ‘ox’. The Elder
Futhark depicted on p.178 is courtesy of Wikimedia Commons from
<upload.wikimedia.org/wikipedia/
commons/7/7d/Runes_futhark_old.png.>.
21 Flowers states in Futhark (14-15): ‘At the dawn of the twentieth
century the Pan-Germanic mystic Guido von List received a

spontaneous runic initiation in which the ‘secrets of the runes’ were
revealed to him while he lay in darkness, his eyes bandaged for several
months because of a cataract operation. From that time in 1902 to his
death in 1919, List worked toward the restoration of what he called
‘Armanentum.’ He formed the Guidovon-List-Gesellschaft (Guido
289
von List Society) to support his investigations, and the Armanen

Orden to carry out the esoteric functions of that society. List's aims
often were political in nature (such as the unification of his native
Austria and Germany), and his theories were to some degree based on
the anti-Semitic dogma of the day. However, it is his runic theories that
interest us here. List developed a magical runic system of eighteen
runes (which we will call the Armanen system)… List's runic teachings
later were incorporated into the racist Germanen Orden, which was
one of the esoteric precursors of the National Socialist movement in
Germany. His ideas also were further developed, and to some degree
published, by two magicians, Siegfried Adolf Kummer and Friedrich
Bernhard Marby, who developed a system of ‘runic yoga’ and
gymnastics that is worthy of study. Kummer and Marby are extremely
important, since it is with their publications and experiments that the
foundations of a practical and traditional system may be laid.’
22 Flowers suggests that the German mystics may have borrowed too
heavily from Indian tradition, yet ‘Nevertheless, their practical

experiments, invaluable clues, and ritual formulas are the basis for the
following work’ (Furthark, 124). Cf. Rune Lore, 64.
23 The word Germanic term ‘heathen’ is used as a deliberate alternative
to (Latin) ‘pagan’.
24 Furthark, 125.
25 Communication with Michael Kelly, October 2012.
26 Ægishjalmar 58-59.
27 Of Elhaz, Kelly states (ibid. 38-39): ‘Elhaz is the root rune of the
Helm of Awe, the entrancing gaze of the Drahon Fafnir. It is the

sword in the hand of Sigurd, who slew Fafnir and assumed the Helm
and the Dragon’s treasure to himself, a transformation from Beast to
Man to God through the power of this rune. The sexual symbolism
of the rube, depicting female genitals in its normal form and male when
inverted, is indicative of the opening of the Serpent’s Eye and the
streaming of the creative / transformative forces across
Ginnungagap…’ [emphasis mine].
28 Concerning Othila, Kelly states (ibid. 45): ‘Fixed wealth refers to
more than just the stability and security of the home, however. It
significes all of those treasures that we have gathered to ourselves
290
NOTES
because they tell part of our story, because we have chosen them to
mirror and represent some fact of our Selves’.
29 See: www.rune-gild.org/contact/
30 <iskcon.org/founder-acharya>
31 ibid.
32 <iskcon.org/philosophy>
33 ibid.
34 <www.iskconmauritius.com/node/73>
35 Courtesy of Wikimedia Commons user ‘Korrigan’, referenced at
<http://commons.wikimedia.org/wiki/File:Japa_mala_(prayer_bead
s)_of_Tulasi_wood_with_108_beads_-_20040101-01.jpg>.
36 <directory.krishna.com/temples>
37 Photo courtesy of Wikimedia Commons user ‘Gaur’, referenced at:
<commons.wikimedia.org/wiki/File:New_Mayapur_Krishna_-
Balarama_2011_festival.jpg>
38 <tovp.org/en/faq>
39 <www.iskconmauritius.com/node/3>
40 <www.iskcon.net.au/sannyasaministry/listing>
41 <www.iskconprisonministry.us/>
42 The official site states ‘Volunteers of the ISKCON Prison Ministry
daily correspond with hundreds of inmates all over the States and other
countries and send them devotional material; Prabhupada's books,
Back To Godhead magazines, DVDs, music and lectures CDs, pictures,
as well as japa and neck beads. Hundreds of inmates take up the
chanting of the Hare Krsna maha-mantra and many become life-long,
dedicated devotees of the Lord. Some inmates even take initiation,
sometimes while still in prison.’ See
<www.iskconprisonministry.us/node/42>
43 Chairman’s statement: ‘He envisioned a beautiful temple, which
would bring people from all over the world to the birthplace of
Chaitanya Mahaprabhu. He also wanted the temple to be a Vedic
Planetarium, which would present the universe according to the
Srimad Bhagavatam, the essence of all Vedic literature and Vedantic
philosophy. The Vedic Planetarium would directly challenge the
accepted modern version of the universe, and establish the legitimacy
of the Vedic version, as well as using science to counteract the
prevalence of modern atheism. Srila Prabhupada proposed to exhibit
291
the universe in an exposition, which would take the viewer on a journey

through the material cosmos to the spiritual world; all according to the
descriptions found in Srimad Bhagavatam. Srila Prabhupada wanted
these exhibits as well as a beautiful temple housed in a specially built
domed building. The temple would also house the Institute of Vedic
Cosmology which would continue research into, and discussion of the
Vedic account of the universe.’ (http://tovp.org/en/about-
us/chairmans-message)
44 <www.iskconeducation.org/>
45 <www.iskconeducation.org/articles/mission-statement>
46 Like Islam, Hinduism has long operated traditional centers of
spiritual formation (called gurukula), and so the 2002 shift towards the
Western university model is noteworthy. The traditional gurukula
follow guru-centric (or teacher-centered) learning, where the emphasis
is on memorization of texts, rather than on the contemporary critical
method. Contrariwise, however, the curriculum at Bhaktivedanta
College appears to approach the field of religion via the use of the
social sciences and humanities. The programs at Bhaktivedanta are
likewise intended primarily for those going into religious vocational
careers, though their accreditation and chief partner institutions are
British, where AUI follows the American system. Thus it is clear that
Bhaktivedanta College has simultaneously developed programs in
religious studies that (on the one hand) acknowledge and appreciate
their respective classical heritages, yet admit the need for
contemporary religious scholars to receive a formation at university
levels which broadens the skill-set and outlook of the contemporary
religious scholars.
292
NOTES
293
294
NOTES
295
296
NOTES
297
298
NOTES
299
ABOUT THE AUTHOR
Dr. Connell R. Monette is the Associate Professor of Religion at Al

Akhawayn University in Ifrane (Morocco), where he also serves as
Mohammed VI Library Associate Director. He holds a Ph.D. in
Medieval Studies from University of Toronto, and his major areas of
research are medieval literature and religion. He is the author of The
Medieval Hero, 3rd edition (2012), and a contributor to Preternature, The
Journal of Indo-European Studies, The International Journal of Euro-
Mediterranean Studies, Comparative Islamic Studies, and Islamic Horizons. He
currently lives in Ifrane with his wife and children.
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MYSTICISM IN

THE 21st CENTURY

with John A. Shoup

Foreword by Robert Svoboda

Second Edition published by Sirius Academic Press, Wilsonville, Oregon, USA

Second Edition Published by

First edition: 2013

Library of Congress Control Number: 2015954070

All rights reserved. No part of this publication may be reproduced,

Cover design: Lily

This book was made possible through a generous Research Grant

Here I would like to express my gratitude for the exceptionally

Equally grateful am I to my students for inspiring the project, to the

Finally, I would like to express my deep thanks to Dr. Robert Svoboda

Despite the earnest assurances of eminent scientists that life is the

Mysticism can be defined as the experience of direct personal

How to do justice to all these traditions? An exhaustive listing of no

impossible given the degree of diversity among traditions that have

Professor Monette calls his book an anthology, or a ‘sampler’, a wise

Chapter 1. AFRICAN TRADITIONAL: The Gnaoua 9

Chapter 2. BUDDHISM: Shambhala 37

Chapter 3. GNOSTICISM: Ecclesia Gnostica Aeterna 67

Chapter 4. HERMETICISM: The Order of Nine Angles 93

Chapter 5. SUFISM: The Boutchichia Tariqa 121

Chapter 6. TANTRA: The International Nath Order 149

Chapter 7. WITCHCRAFT: Primal Craft 179

Chapter 8. YOGA: Shadow, Rune, Bhakti 211

Concluding Remarks 247

The study of mystic traditions is complex and complicated. For

accepted as an orthodox or unproblematic part of its ‘parent’ religious

Yet whether or not they have ancient or modern pedigrees, and

Consequently, many universities today with a religious studies program

obvious question: what textbook could be used? In the absence of a

Two immediate questions came to mind: (1) how to identify the

IDENTIFYING THE TRADITIONS

In terms of identifying the potential groups, it made sense to ask the

While some of the presentations (e.g. Googlism and Jedi) were

movements. These colleagues assisted me in narrowing the list down

Next I wrote to the different potential consultants, asking for their

It must be made very clear that the specific traditions in this

THE TONE OF THE BOOK

successful in establishing themselves, and also in articulating a cogent

SUMMARY OF THE CHAPTERS

CHAPTER ONE introduces the Gnaoua as an example of an

CHAPTER TWO introduces Shambhala as an example of Buddhist

CHAPTER THREE considers the Ecclesia Gnostica Aeterna as

CHAPTER FOUR examines the Order of Nine Angles as an

CHAPTER FIVE introduces the reader to the Boutchichi Tariqa

CHAPTER SIX focuses on the International Nath Order as an

India by the British-born mystic, Shri Gurudev Mahendranath, this

CHAPTER SEVEN introduces the reader to Primal Craft as an

CHAPTER EIGHT examines Shadow Yoga, Rune Yoga, and

Each chapter provides an overview of its respective tradition, including

The Gnaoua (French spelling) or Gnawa (English spelling) is a Sufi

practice known by its Hausa name, bori (Montana 10). In addition to

Gnaoua, though not as organized as in Morocco, also developed

guinbri (a three-stringed long-necked lute6) along the work route of the

PHOTO 1: Presentation of a bori ceremony by a local dance troupe in Niamey,

PHOTO 3: Musicians of a Songhai/Zerma village chief north of Niamey. They

PHOTO 4: A Songhai/Zerma chief, seated on the larger chair, listens to his

Gnaoua, unlike most Sufi traditions, does not focus on dhikr or

mediums (called a muqqadimah or, less often a shawafah) are almost

PHOTO 5: Stage performance of Holey-hoore songs such as those in photo 4 in