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Magickal Library



This file involves actual Magickal Invocations, including Full Ritual Descriptions, and a powerful tool of Invocation and Banishing, or releasing.

"Offer to Siva garlands of flowers; of the oleander, the lotus or the sweet-scented jasmine! For does Kali not manifest through scent? Is Kali not the Supreme Sakthi of the Supreme Yogi? Sandalwood, saffron and musk! Roses and roses and roses again! NAMA SIVAYA! AUM KRING KALIKA NAMA!" 
--Kalika Purana.Kali is indeed linked Tantra-wise with the sense of smell; she is evoked and worshipped through incense, red flowers, and sweet perfumes, to list a few.

Many of the oldest Yogic texts associate the sense of smell with the primary *Prana,* the upward-flowing vital breath of life; with the heart chakra, and the principle of cohesion: the natural binding together; the vehicle which serves to bind.Just as, in ancient Ayurvedic medical texts, foods were assigned properties: sattwic (sweet); rajasic (passionate); and tamasic (representing both out-of-control destructiveness _and_ laziness), and those properties assigned to Doshas, or personality-types; scents are also divided into the above categories.

Incense is used as an aid in meditation, mantrayama, and in Tantric sex acts, as are various perfumes, about which more later. Scent seems to touch something basic in all human beings; bringing out both the primal, anime instinct and the uplifting, spiritual instinct. 
Different herbs, oils, and incense are used in Tantric sexual, meditative, and religious rituals, keeping in mind the three properties: sattwic, rajasic, and tamasic, each for its own reason.Tantric masters have taught that a Tantric couple or *white* Tantrika may simultaneously rouse the erotic and spiritual passions at once through the odors of rose (gulab-jal, or rosewater, is an essential oil created by crushing rose petals; it is used for flavoring sweet dishes in Indian cooking, as well as for anointing the body), jasmine, sandalwood, saffron, cedar, and marijuana. Perfumes and oils, to a knowledgeable Tantrika, when properly used, also confer a powerful form of psychic protection, as well as uplifting heart and mind and promoting an instinctive atmosphere of harmony--in Temple, kitchen, or bedroom.

The physical body itself has odors, as most of us well know. In Yogic tradition, each person's body has a unique odor, as distinct as the personality and appearance of that person. This is quite subtle, but an important factor of Self-awareness is the conscious, focused discovering of one's own bodily scent, as well as that of lovers, friends, brothers, etc. Tantra teaches that the individual scent is related to specific bodily vibrations, spiritual qualities, and states of mind. As with the ability to sense and feel one's own and one's partner's 'energy flow,' the ability to distinguish the *basic* scent provides valuable clues about oneSelf and the partner. Also, as with the energy flow, the bodily scent changes; although the basis remains constant, the subtle characteristics are static.

An extremely sensitive Tantrika should be able to tell a great deal about a complete stranger, just from cultivating conscious awareness of the subtleties of his/her bodily scent.A woman's natural odor changes according to her monthly menstrual cycle, naturally. Changes also occur in direct proportion to her degree of sexual excitement. The Tantras assign men more circumstances of change: arousal, anger, physical exercise, sexual longing, and abstinence. From a modern standpoint, I would have to say that the Yogini shares all the Yogi's circumstances, along with the unique gender-specific changes.

Strong, tamasic odors are used to some degree in Tantra and traditional Hinduism to attract lower spirit forms or *demons*-- the strong, pungent odors having a vibration which attracts the Hindu equivalent of voudon's loa or Aleister Crowley's demons. This is not seen as bad or evil, although extreme care must be taken when evoking the lower spirit forms. In Southern India, a Tamil word, *Camiyati* represents an ancient tradition: the dance of possession, the focus of many religious and/or magickal festivals. During Camiyati, (the word refers both to the act of possession and the one possessed), the Camiyati (possessed one) serves as a vessel for tutelary deities, spirits, demons, etc. The concept seems to me quite similar to that of being 'ridden by the loa,' 'possessed by a devil,' or in Christian-positive terms, 'becoming spirit-filled.'

Burnt offerings used to invoke a 'lower spirit form' would include asafoetida, dried red hot peppers, one's own dried blood, and *fresh* ginger root--NOT dried ginger. Usually, the practitioner would only desire to actually be 'possessed' by the spirit in festival or in the presence of another/others, similar to the oracle or prophet(ess) who speaks while another records, as one possessed will usually have little or no memory of what is said and done during the possession.

A magician/practitioner who desires to obtain information from these lower spirit forms without subjecting him/herself to possession, must observe stringent practices to ensure safety. This sort of invocation, which could be distinguished as human controlling the spirits, rather than being controlled by them; or of a Master calling, rather than being called by, as is the case with Camiyati (spirit-dance/dancer).Traditionally, the magician begins to prepare for the invocation several days in advance of its date--three, seven, or nine all being recommended time-periods, as each number has mystical significance to the Tantric practitioner, as it does in many diverse traditions.

A Yogini magician must ensure that the preparation period and actual invocation do not fall within the time of her menstrual period, or while pregnant. Yogi and Yogini alike are instructed to refrain from social contact as fully as is possible, complete isolation during preparation being the *best,* and at the very least, avoiding visitors, calls, and any form of human conversation. During the days of preparation, even a *red* Tantrika observes austerities: complete restriction from sexual intercourse, fasting to various degrees, ranging from water or pure juice only for the shorter periods, to consuming only vegetables of sattwic qualities for the longer. The Yogi/Yogini is also instructed to remain completely nude or wear only a single garment of natural fabric, and to sleep on a bare floor, rather than bed, futon, or cushion, during the preparation.

When the actual time of invocation arrives, the Yogi/Yogini bathes fully and completely, as a ritual to cleanse body and spirit. Then he/she dresses in a ritual garment: robe, sari, kimono, etc., which is used *only* for ritual purposes and never worn or touched otherwise.

Sandalwood paste and *vibhuti* or 'sacred ash' are applied to the arms, shoulders, and breasts/chest. 
(Sacred ash being either that produced supposedly from nothing by a Realized Master, or, as with Catholic holy water, ashes produced from incense burnt while chanting and meditating upon Brahman, or whatever primary or tutelary aspect one chooses. The ashes must be carefully collected in a pure container, i.e., one which is used *only* to produce sacred ash, not for burning incense for more mundane purposes. The vibhuti-font of choice should be made of pure brass, created in India, and have red and green yantras inked upon it.)

The application of vibhuti and sandalwood paste are for the purpose of 'cooling,' cooling substances serving as protection from the feverish heat produced by the appearance of the spirits.

A garland of red and white flowers is donned as a form of protective talisman and symbolic ornament; and a *kappu* or PURE SILVER CIRCULAR BRACELET is placed around the right upper arm or wrist. The symbolism of both garland and bracelet is that of being 'bound for the duration' to the spirit, while remaining apart from he/she/it.

Additionally, depending upon what type or manifestation of spirit one is evoking, sacred weapons and other forms of ornamentation or cosmetic application should be used--in this way, one assumes *full* control of who/what will appear, rather than the simpler protective costume, in which any and all spirits are invited to appear.

While the costumes and ornaments are being donned, the Yogi/Yogini should recite continuously a 'protective mantra' an excellent one being AUM AH HUM VAJRA GURU PEMA SIDDHI HUMM, as this mantra simultaneously attracts protective forces of God, earthly wisdom, and 'occult' power.

Once the ritual preparations are complete, the magician lights the sacred fire, on an altar of brass, and offers the herbs or materials to the fire, inhaling the scent deeply as it rises. Then he/she should inhale with short, deep gasps, stiffen the body, and begin to 'dance' spontaneously, whirling and hopping. When the body begins to tingle, indicating that the attention of the/a spirit has been caught, the magician should begin to shout in a loud voice: VENTUTAL! 
NERTHIKKATAN! (I call upon you! It is my right!), and then SIVA! RAMA! (not asking for these manifestations of god literally, so much as invoking the divine). He/she may also shout either ALAIPPU! (I invite) or KATHALAI! (I command).

Depending upon the skill, experience, and physical/mental/ spiritual purity of the magician, the spirits or genii may manifest in different ways: as a sort of body-feeling, disturbance in the natural energy flow, as sudden revelations from the unconscious mind, or even in a vivid visionary form. The NEED for the magician to have experience and control is VITAL, for this is the most dangerous time: if fear at the strange sensations or sometimes horrific appearance of the spirit is experienced, negative psychological effects may result. At the first manifestation, the magician should repeat silently or aloud: GURU-GUKA; or the teacher who dwells within the cave of my heart.

Then can communication begin. The reasons for such invocations of 'lower' spirits are many: the most common being assistance in gaining control over 'lower' functions or 'lower' chakras--as when one is having trouble with vital energy, sexual energy, sexual performance; or when one has become 'out of harmony' and desires to know how to correct this; in order to obtain the powers and qualities of the tutelary deity or spirit invoked, or for general wisdom possessed by the spirit or type of spirit.

Once the period of communication has ended, the spirit must be 'banished,' or 'released.' The magician performs the 'Namaste' gesture, showing respect to the spirit and thanks for its assistance, then says "Samskara! Siddhi!" (the ritual has been accomplished with power and perfection.), and chants NA MA SI VA YA, the number of rounds corresponding directly with the number of days spent preparing for the summoning.

Finally, the magician recites a complex and somewhat lengthy Sanskrt 'mantra of banishing or release,' asserting that he/she has transcendental powers, that he/she has dedicated all to God, no matter what, and that he/she is grateful for the assistance of the spirit, and desires its departure. The mantra is as follows: Cintamani-prakara-sadmasu kalpa-vrksa-laksavrtesu surabhir abhipalayantam! Laksmi-sahasra-sata-sambhrama-sevyamanam! Govindam adi-purusam tam aham bhajami! Venum kvanantam aravinda-dalayatsakam! Barhavatum samasitambuda-sundarangam! Kandarpa-koti Kamaniya vesesa-sobham! Govindam adu-purusam tam aham bhajami! Alola-candraka-lasad-vanamalya-vasmi-ratnangadam Pranaya- keli-kala-vilasam Syamam tribhanga-lalitam niyata-prakasam Govindam adi-purusam tam aham bhajami! Angani yasya sakalendriya vrttimanti Pasyanti panti kalayanti ciram jaganti Ananda-cinnmaya-sad-ujjvala-vigrahasya Govindam adi-purusam tam aham bhajami! Advaitam acyutam anadim ananta-rupam Adyam purana-purusam navayauvaman ca! Vedesu durlabham adurlabham atma-bhaktau! 
Govindam adi-purusam tam aham bhajami!

At the conclusion of the ritual, the magician assumes the 'hidden padmasana' in which the Namaste gesture is performed behind the back, the full-lotus position assumed, and the body prostrated, chin on floor, thighs touching ground, while chanting the AUM mantra until a feeling of peace and closure manifests. Thereupon, the magician formally removes the robes, ornaments, garlands, etc., replacing them in their customary ritual-boxes, and again bathes, washing the ash and paste, and cosmetics from the body. A portion of the water from the concluding bath should be poured over the altar on which the sacred fire was built, the flowers worn saved and allowed to dry, becoming potent, charged material for sachet, essential oil, or further use as sattwic offerings.

Finally, sattwic incenses and perfumes should be offered and applied, restoring the Temple or ritual-place to full harmony.

CAUTION: Kids, don't try this at home! While that statement is facetious, I am obligated to warn that no invocation of 'lower spirits' should be attempted without much study and knowledge of pranayama, mantrayama, asana, and meditation; and until the body, breath, and mind have been stilled and are under full control. While I have never heard of a 'lower spirit' causing physical damage, there are numerous cautionary tales of emotional and mental disturbances ocurring following a ritual summoning by one who is not sufficiently prepared. I am, in fact, debating whether to upload this file or not! 
However, as many rituals from many diverse traditions have been offered to the public, I believe my duty is simply to warn, to describe in detail all precautionary measures, and to warn again!! As any ritual practice naturally poses danger of some sort of negative reaction, including Tantric sexual union attempted by those not prepared, I don't suppose the above would be any more 'dangerous' knowledge than the chanting of mantras without understanding the meaning and purpose of mantrayama. Consider yourselves cautioned! :) Also, the intent is as always the vital consideration: when the ritual is performed with a positive and open mind-frame, positive and open exchange will occur. Vice-versa applies. The spirits, 'lower' or 'Higher,' should be contacted for purposes of gaining knowledge or control over oneSelf, and not for the purpose of inflicting harm on another. *This* is the *true* danger. As above, so below.

More about scent and its importance in ritual: when the body/mind/ spirit is balanced and in harmony, it is said that the pores of the skin exude a subtle but delightful fragrance. 
Realized Yogis and Yoginis are said to have a naturally fragrant 'aura' which symbolizes their spiritual state. The entire custom of garlanding oneSelf, one's teacher, or a respected friend, is that of acknowledging the spirituality inherent in the Self or other; of acknowledging the 'deity within.'

The Ananga-Ranga and Kama Sutra classify Lingam and Yoni by scent, along with other characteristics: the natural scent of the yoni at all times, the scent of the sexual secretions during stages of arousal, the scent and taste of semen. Intense sexual arousal produces naturally strong odors from the sexual organs; sexual/spiritual arousal in Tantra is said to produce strong, but sweet, scents from the breath and pores as well. The Tantras state that the most exquisite perfume Woman can wear is her own natural scent. The sense of smell is innately significant on an unconscious level, wherein much human and human/divine interaction occurs.

Perfume and incense are linked to both spirituality and sexuality in many, many ancient cultures of both east and west. Modern science has confirmed that human sexual response is stimulated by scent, although the sense of smell is more acute in animals. The Tantras teach that human beings have merely become de-sensitized, and may through practice and concentration, regain their sensitivity to fragrance. In fact, modern science holds a plethora of fascinating information with regard to scent. 
Scientific analysis has determined conclusively that the shape of the molecular structure of different odors determines their effect. All camphor scents have spherical molecules; musky scents, disc-shaped molecules; floral scents disc-shaped with an extended tail; mint scents wedge-shaped molecules; and alcohol scents rod-shaped molecules. The nose contains cartilage, mucous membranes, olfactory nerves, and tiny hairs. The mucous membranes have nearly identical biochemical resemblance to secretions produced by the pituitary gland, which governs sexual and metabolic functions. Upon inhalation, the molecular shape 'vibrates' and causes changes in the membranes, resonates with the hairs and olfactory nerves, and stimulates the brain's olfactory bulb. The sense of smell is multifaceted, and linked directly to both body and mind; once again confirming the breath/body/mind connection, which, when harnessed, progresses to physical/mental/spiritual.

In fact, mass-produced perfumes almost universally contain a basic tone, which is referred to as "carrier vibration" within the trade, upon which other more subtle fragrances are added. Musk and civit come from animal sources--the sex glands--and floral creations from plant essences which are considered comparable to sexual secretions in animals and human beings.

Sudden changes in mood or emotion bring about biochemical changes within the body. When the sense of smell has become sensitized, one will *know* the state of mind of oneSelf and others. A sudden rush of fragrant, sattwic perfume indicates that one's spirit is in joyous harmony; that the body has truly become a Temple.

During Tantric sexual rituals, incense, perfume, and fragrant oils are of paramount importance. Before the ritual love act commences, the Yogi honors the Yogini as Sakthi personified, and anoints her body in order to honor and lift her, assisting her to truly manifest her inner Goddess nature. The Yogini similarly anoints her Yogi, honoring him as Siva. Each must maintain complete concentration during the anointing, truly visualizing the divine nature of oneSelf and one's partner, enabling the couple to climb Mt. Meru to its peak.

Do NOT use any synthetic scents, if possible! With 'aromatherapy' and renewed modern interest in essential oils, pure essences are available in 'holistic' stores and by mail-order. 
Scented oils created by oneSelf are naturally the best, as the Yogi/Yogini pours his/her soul into the creation; making them truly fitting agents of anointing and honoring the Self and partner. Sesame oil is the traditional Indian base for creating scented oils. Pure essence of lotus, rose, jasmine, night-queen, lavender, saffron, sandalwood and myrrh are all recommended for Tantric sexual rituals. An excellent book for beginners who wish to learn more about creating natural essential oils is 'The Art of Aromatherapy' by Robert Tisserand.

The Right of the Five Essentials (called in English by some the 'five M's) and the Maithuna (high Tantric sexual union) require their own full texts; however, the basic 'anointing' performed by the Tantric couple prior to undertaking, should be disclosed here:

The Yogini stands or reclines; the Yogi chants mantra in praise of Uma/Kali/Sakthi, keeping his mind firmly focused on the fact that his Yogini *is* Uma/Kali/Sakthi. He then, first, applies oil of Jasmine to her hands, first the left, then the right. Next, oil of keora or patchouli to her throat, neck, and cheeks, first left then right. Essence of amber or hina musk to her breasts, first left then right. Valerian extract should be smoothed through her hair. Natural musk is then applied to her pubic mound and the area around the vulva--NOT within the yoni!--and in this case, a similar natural musky scent or synthetic *may* be substituted. Next, sandalwood oil is applied with light, full-palm strokes to her inner thighs; and finally, her feet are anointed with pure essence of saffron.

The Yogi then stands or reclines; the Yogini chanting mantras in praise of Siva, the Supreme Yogi, focusing on the Yogi as Lord, Master, Lover. The Yogini uses *only* sandalwood, in oil or paste form, and applies it first to the Yogi's forehead, then his throat and neck, then the chest, right pectoral first, then left. She then anoints his solar plexus, rousing the inner sun/power/masculine energy; to the shaft of his Lingam, then his upper arms: first the right, then the left. Again, to his inner thighs: right, then left, next his hands, right then left; and finally his feet, right, then left.

Fragrance in Tantric love rites may be used as bodily-anointing, massage oil, the scent of burning incense and candles, and poured into water for ritual bathing, or even sprayed about the Temple, sanctum, or bedroom. Sattwic and rajasic scents should both be utilized for a Tantric couple, evoking the erotic and spiritual passions as one. Thus will outer body and inner Self be stimulated and united.SWAHA! SWAHA! SWAHA! AUM SWAHA! 

Yogini Padma Ushas Suryananda, other sources as cited.

May it be auspicious. AUM MANI PADME HUM.


This page last updated: 02/27/2018

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