Subtle_Union.pdf

A Subtle Union:

IX ° and the Paratrimshika

Robert Furtkamp

Special thanks to CCCXXXIII and CDIX

-One-

Devi asks Deva; how can Tantrik powers quickly open the kingdom

of heaven with knowledge of the preparation that

opens the path to heaven? Tell me of this hidden aspect of

myself which shines forth largely unhidden. (Paratrimshika I)

Representative of the original questioning of the aspirant seeking to

understand themselves and their place in the universe, the question itself

finds parallel in the Minerval ritual, where the candidate's "inner light" is

exposed to the veiled symbolism of the phallus and the structure of the Order

as presented. This is a universal question that is found in a variety of

systems, and is a symbolic opening for the remainder of the ideas presented

in the document.

It could also be argued that the request for information implicit both in this

request in the Paratrimshika and in the Minerval to be provided with

information about the hidden part of the self is vitally important. In making

this request, both Devi and Minerval candidate expressly state that they are

willing to receive information about the mysteries and themselves, and that

it is a choice freely made. This knowledge, like that of the Minerval, is not to

be dropped into the hands of an individual who does not know who or what to

ask.

The hidden aspect of the self, the unexpressed divinity of the Paratrimshika

also finds parallels in Thelema in the philosophy of " Deus est Homo ." The

hidden light finds expression in the bridging of the microcosm and

macrocosm through the figure of Jesus Christ, the god who is man,

embodying the characteristics that transcend mere mortality and infinity.

This potential spark of divinity, considered an essential part of many modern

Gnostic revivals, shines through each individual, and is expressed in no

uncertain terms in Liber AL's essential proclaimation that " Every man and

every woman is a star. "

-Two-

Tell me Deva about that Tantrik power that resides in the

hridaya as the ruling feminine power of the body, and tell

me in what way can I find fulfillment? (Paratrimshika 2)

The ruling feminine power of the body, as expressed in this text, is contained

within the genitals, the "source of life" mentioned in the text. Another

possible interpretation of this verse would be to examine the androgynous

nature of "yoni" (as examined in the etymology and functional use of the

word) as an asexual reference to both male and female genitals, with the

aspirant asking the Deva how to manifest the spark of divinity through the

sexual organs. In requesting how to manifest the power within for

fulfillment, there is a striking difference between the Paratrimshika and the

expectation of the prospective IX° to figure out the system for themselves.

This is an important distinction, as one method simply entails asking the

correct questions, whereas the other expects the magician to discover the

truth for themselves.

Beyond this basic difference in approach, the "fulfillment" of the

Paratrimshika finds a parallel in the combined male and female energies of

the classic IX° working. Within the magical paradigm of Liber Agape,

fulfillment comes in the mingling of man and woman, for as it states, "For

they understand not that man is the guardian of the Life of God; woman but

a temporary expedient; a shrine indeed for the God, but not the God." This

idea is further expressed in the Seal of Solomon, with the two triangles

mingling to create the union of the microcosm and macrocosm made possible

through the creation and transmission of the Elixir of the IX°.

-Three-

The illustrious feminine power is the source of great Divine

gifts in the kingdom of heaven. (Paratrimshika III)

The feminine as source of creation, as illustrated in the various "Mother

Goddess" myths of diverse people, is an essential part of the Tantrik system

as expounded in the Paratrimshika. Similarly, even with the focus on the

Sun as Father of Creation in the O.T.O. paradigm, the Daughter is absolutely

essential in continuing the cycle of creation implicit in the formula of

Tetragramaton. It is she who manifests through the power of the Son to

wake the Father and continue the cycle of creation. It is for this reason that

the practitioner is advised in Agape to practice the technique of the IX° often,

to manifest the forces of creation within themselves and their partner and

master the continuous cycle of existence for their own betterment and that of

the Order itself.

Within a Thelemic paradigm, it can also be said that this feminine power, the

source of gifts mentioned in the Paratrimshika, is none other than Nuit, the

infinite space upon which the entire tapestry of creation rests. Still, the

source of the gifts is not the gift itself, and thus, without the combination of

the Hadit-force to manifest godhead, it is merely a source, untapped and

unused.

-Four-

By maintaining Tantrik practices, the desired world is made

real, thrust forth from the heaven within your genitals. I am

revealing to you the powers of the kingdom of heaven.

(Paramtrimshika IV)

This maxim highlights the importance of repetition in both systems, in which

practice makes it possible to manifest desire from the emotional and

intellectual realm into the physical through the vehicle of sexual contact.

This idea is echoed in Liber Agape , in which it states:

"And if thou work with intelligence and energy, thou shouldst

attain the Highest Perfection and accomplish the Great Work

before the Earth hath twice fulfilled her orbit."

Godhead is contained within the genitals in both the system espoused by the

Paratrimshika and in the O.T.O, as it is in the focus and uniting of the forces

aroused through sexual contact. Through focus of Will and energy through

the steps from foreplay to orgasm, the magician or Tantrik is shown the

simple method by which desire can enact real change in the physical realm.

Similarly, the focus on the "powers of the kingdom of heaven" is something

which is contained within each person, and can be made real through the

applied focus and energy of sexual practice. It is for this reason that an

individual within the O.T.O. system is " no longer man, but God " once they

have discovered and practiced the creation of the Elixir that manifests the

entire Tetragramaton in one functional cycle. If Agape gives the individual

the means through which to accomplish the Great Work within two years,

and elsewhere describes Jesus Christ as the individual in whom the Great

Work is accomplished, the O.T.O. IX° secret can reasonably be described as a

method through which the powers of the kingdom of heaven can work their

way into the lives of every man and every woman who discovers and practices

the techniques described within.

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