Kurukulla, Tibet 1700s. The Oriental Museum University, Durham.
The fierce female divinities depict the aspects of kundalinî or the final forms of unifying energy within, often terrible to experience. “[S]he has a dramatic, passionate persona as she dances in a wreath of flames. Her facial expression is one of intensity and ferocity, expressing a single-minded and uncompromising focus on ultimate truth and liberation.” (Menzies: Goddess – Divine Energy, p.208)

Fragment from diary nr. 117, p.114-115

“…Personality can manifest only in anthropomorphic forms; the heads & the tails can never see each other, even though they are aspects of the one and the same being: in the same way, that which is understandable in a human way just because it is not cosmic or divine, & vice versa. Completely integrated beings like Richard B., Mephistopheles, Woland, or Christ are heuristic structures – until they are reached.1 An excellent example of a twilight phase of passing: on the one hand, there is absolute, experience-based conviction of the numinous, teleological existence, transcendence, & on the other, the human animal’s incapability to live that magic immanence. Like Kirillov2 says, a physical transformation would be necessary: the brain, the nervous structure, should change. 

Fact 1: Such a change cannot happen in individuals, only in species. 

Fact 2: In the human species, such an atavism already exists and can be activated by the process of remanation. 

Fact 3: Kundalinî is an entity of remanation & its force in a human being. 

Fact 4: Paradoxically, kundalinî can follow only the path made possible for it by the nervous structure & the process of the soul. 

Yet another cul de sac & a vicious circle? No, because K[undalinî] processes as it vibrates & moves. It torments the nerves & forces them to new positions. It rises through the linga sharîra, wrinkling it: it draws forces downward into itself & breathes them forth changed. The process is consuming & slow. No sane person could endure such a total redefinition of one’s whole being: a wizard in the making must be a madman. Only a human being with no other choices can become an adept. The Path is chosen before birth & the human being is built around the Path: first is the staff, then the wizard.3 What is the part of the conscious mind in the process? Vital but aspectual, not all in all but a part. The change is irreversible, & a very steady attempt at reversing it is the maker of monstrous failing: the abort of the daemon, not able to be much anything anymore. The parts of the titan, crawling on all fours. 
-You marvel that the process makes failure possible in so many stages? When the human being must create into itself very unusual achievements, special talents, what if some of them are accidentally formed as crooked? It is so powerful that the whole entity starts to grow askew around such a talent. And think about a plant, breaking its way through stones & concrete: oftentimes, it takes as a part of itself some materials through which it had to penetrate. When this is downright regular, is it not understandable that so many of the adepts grow crooked in their trials – one on his belly, one on his side, one upside down, like the dead of Pompeii?”


  1. Examples of transfigured beings who are not human, even though they are have been such or have taken such avataric forms: Mephistopheles is a very human-like devil from the Faust legends, Woland is Satan’s similar human-like aspect from Bulgakov’s Master and Margarita, and Richard Billington is a wizard, able to cast off his humanity and become a spiritual entity, thus transcending time and body in Lovecraft & Derleth’s Lurker at the Threshold.
  2. Kirillov is one of many of Dostoevsky’s characters who show extremely Nietzschean personalities some years before Nietzsche’s own works. Kirillov (in the novel Demons) claims that one person must first give his own life by suicide in order to give total freedom to human beings after him: this transcending of self-preservation logic without any kind of suffering attached is needed for others not to make that choice the other way and be completely free in living their divine, human freedom. Such a chosen, irrational suicide is therefore seen as one’s act of contempt against any kind of spiritual dependency and, at the same time, given as a sacrifice for the proud superhuman thought. A very interesting thing is that Dostoevsky already answers this Nietzschean problem of rationalizing superhuman pride in almost every immortal novel of his. In the case of Kirillov, it is that ultimately he shows himself unable to kill himself without his lower being coming into view in the process, just like Raskolnikov (in Crime and Punishment) was unable to kill another human being without his higher being coming into view and condemning him. Dostoevsky thus surpasses the problem of Nietzsche beforehand, in a way our present culture has not yet been able to do after him.
  3. The symbolic staff of the wizard is their spinal cord. Serpents of the caduceus that are oftentimes seen entwining around it are the nerve-channels of idâ and pingalâ around it in linga sharîra or one’s subtle body. Kundalinî can rise in the middle of them in sushumna only when these two are made to embrace and thus cancel out each other: otherwise, either the White or the Red, the feminine or masculine energy prevail, and the third kind – symbolized by tantric orgasm, depicting kundalinî – cannot rise.

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