So what the author offers here is a list of the kalas with their associations and a discussion of the kalas and the tithis: the phases of the Moon which are the same in number as the kalas and which can afford us a better understanding of the whole subject. In addition, the Nityas will also be listed: these are the deities associated with the individual phases, or tithis. In this way, it is hoped that the new generation of Typhonian magicians (and those simply interested in the subject) will have access to a more profound understanding of the praxis.
As a side note, there will often be those who object to bringing in Asian concepts and practices into a seemingly purely Western or European discipline. The objection may be from an academic, anti-universalist point of view or simply may be a matter of taste. But the Typhonian Tradition, as the author understands it, is concerned with the pre-dynastic Egyptian traditions and those that are much older even than Sumer or Mohenjo
Daro. Ifwe recognize that control over the serpent brain is a key feature of this type of magic, then we also must recognize that this part of the human anatomy developed before the races had become differentiated from each other. What we share is the basic psycho-biological structure of our anatomy. The practices that work in India will also work in Mexico, in Europe, and everywhere else once linguistic and cultural differences have been addressed. It’s just that they have been codified better in India and China, which—as many academics now seem to agree—was the source for the Western alchemical tradition, even though they were patently biological (and not strictly or exclusively) mineral.
The Typhonian Tradition, it should be obvious by now, rejects nothing and accepts whatever works.
Quite often, the kalas are identified with the tithis, or the phases of the Moon. However, the phases of the Moon have their own nomenclature (really little more than numbers) while the kalas have more descriptive names.
There are sixteen kalas, of which only fifteen are considered visible.
Their names are as follows:
In the above list, the last kala—Amrita—is the invisible one. Readers will recall that amrita is the word signifying the elixir vitae, the soma that descends from the cranial vault (or from a space a little above it) down through the body once union between Kundalini and Shiva has been attained. For this reason, the kala named Amrita is ruled by a Nitya (in this case, a kind of Goddess of the kala) called the Maha Tripura Sundari, i.e., the Goddess of the Sri Chakra. The other Nityas are as follows:
Thus, as we have said, the last Nitya—Maha Tripura Sundari, also known as the Goddess Sixteen—is not visible, and is associated with the kala Amrita.
As mentioned, the names of the tithis are really just numbers in Sanskrit, but since one will come across the names again and again in the Tantric and Jyotish literature, the full list is given here:
- Dwitiya (i.e., “second”)
- Tritiya (i.e., “third” etc.)
- Ashtami (this is the Half Moon phase)
- Purnima (for the Full Moon) or Amavasya (for the New Moon).
Now, to complicate things a little further, we must take the waning and waxing periods of the Moon into consideration. There are thus a total of 30 kalas or tithis to make a complete lunar cycle. In Indian astrology these are divided into the Shukla Paksha (the waxing Moon) and the Krishna Paksha (the waning Moon). Thus, we can be more specific in our enumeration of the tithis, as follows:
- Shukla Pratipada
- Shukla Dwitiya
- Shukla Tritiya
- Shukla Chaturthi
- Shukla Panchami
- Shukla Shashthi
- Shukla Saptami
- Shukla Ashtami
- Shukla Navami
- Shukla Dashami
- Shukla Ekadasi
- Shukla Dwadashi
- Shukla Trayodashi
- Shukla Chaturdashi
- Purnima (Full Moon)
- Krishna Pratipada
- Krishna Dwitiya
- Krishna Tritiya
- Krishna Chaturthi
- Krishna Panchami
- Krishna Shashthi
- Krishna Saptami
- Krishna Ashtami
- Krishna Navami
- Krishna Dashami
- Krishna Ekadasi
- Krishna Dwadashi
- Krishna Trayodashi
- Krishna Chaturdashi
- Amavasya (New Moon)
The first tithi—Shukla Pratipat—is 12 degrees of the Moon away from union with the Sun. The second tithi—Shukla Dwitiya—is thus 24 degrees of separation from the Sun, etc. This concept is quite important because the relationship between the Moon and the Sun is central to Indian astrology which computes everything from the Moon rather than the Sun. As we mentioned before, Indian astrology is not solar-based. The positions of the planets are computed from the Moon, and the houses of the astrological chart are similarly constructed. In addition, the actual positions of the planets against the sidereal zodiac are employed, and the conventional dates of the zodiacal signs are not used. One’s birthday, therefore, is calculated every year by reference to the original positions of both the Sun and the Moon on the day of birth. Thus, if one were born with the Sun in Libra and the Moon in the fifth tithi, one’s birthday is not
celebrated until both of those positions repeat themselves. So a birthday in Indian astrology is both solar return and lunar return. The exact degrees will not be repeated each year, of course, but to some Vedic astrologers the emphasis will be on the lunar phase (the tithi) being the same with the solar degree remaining the variable. When a Vedic astrologer computes an annual transit horoscope, for instance, it is calculated from the tithi (the same one that occurred on the day of birth) rather than from the solar return position. Both are taken into consideration, of course, because the angle between the Sun and the Moon—the two luminaries, but also representing the two essences that gave life to the individual, the kala and the bindu, the “blood” and the semen, the red and the white—is of utmost importance. It has been a defect of Western astrology that the emphasis is on the solar aspects of the cosmos rather than the mingling of the essences of Shiva and Shakti, of the Moon and the Sun.
Each of the phases of the moon—the tithis—have yantras (magic diagrams) and mantras associated with them. Each of the Nityas has her own yantra, mantra, and shakti as well. They also represent the sixteen vowels of the Sanskrit alphabet. According to several of the Tantras, the fifteen Nityas are to be visualized as occupying spaces around the central, downward-pointing, triangle of the Sri Cakra. This inner triangle represents the yoni of the Goddess. In the very center of this triangle is the bindu, the dot, that represents the Sixteenth Kala and therefore the Goddess Sixteen herself.
Recourse to a book on Indian astrology would be helpful to the reader who wishes to understand this concept better, especially with regard to the kalas, the tithis and their ruling Nityas. Inclusion of the appropriate mantras and yantras as part of the Ritual of the Fire Snake as offered by Grant may be helpful as well, at least in the beginning, in order to orient oneself with regard to the chakras, the kalas, the phases of the Moon, etc.
While this information concerns the vaginal secretions, the male secretion is not ignored entirely. It is believed by yogins, Ayurvedic physicians, and Indian alchemists that it takes fourteen days to replenish the semen after an ejaculation; this is roughly equivalent to one paksha— i.e., either the waning or the waxing period of the Moon—so it may be safe to say that they are connected. Remember that as the Moon waxes, amrita is being poured into it (according to the Tantras); i.e., it is being stored in the lunar vessel. The day after the Full Moon, the amrita begins pouring
back to the Sun until the Moon is completely empty. It is the Tantrika who interrupts this process by drawing the amrita down into his or her own body. A relevant image would be the Tarot Trump known as Temperance in the old decks, which depicts a blonde Angel in robes and wings pouring liquid from one cup to another. The Tarot trump known as the Star depicts a naked woman pouring the liquid onto the earth; above her head are seven stars, surrounding a larger star in the central axis.
Thus, a word to the Wise is sufficient.
(E) indicates an Egyptian word
- indicates a word from Greek
- indicates a Hebrew word
(Ha) indicates a word from Haitian Creole
(J) indicates a Javanese word
(L) indicates a Lovecraftian term
(P) indicates a Pali term
- indicates a word from Sanskrit (Su) indicates Sumerian
- indicates a word peculiarly Thelemic (Ti) indicates a Tibetan word
Advaita (S) Non-duality; a mystical state in which Subject and Object are one.
Aeon (G) Gnosticism: an emanation from God, personified or identified as a particular Being or Characteristic. Thelema: a length of time identified with an Egyptian deity and partaking of its characteristics.
Agama (S) A word with many and various definitions depending on the cultural context. It can mean tradition or culture. A collection of scriptures peculiar to Tantra. Religion.
Agharta (S) A legendary underworld civilization of advanced spiritual beings.
Aiwass (T) The Being that dictated the Book of the Law; Aleister Crowley’s Holy Guardian Angel; a Sumerian priest or god; Shaitan; Set; all of these.
Aiwaz (T) Variant spelling of Aiwass, q.v.
Ajna chakra (S) The chakra located in the center of the forehead between the eyes and above the nose, often referred to as the “third eye.”
Amrita (S) Literally “no death”; the elixir of immortality.
Amun (E) The Hidden God of Egypt.
Anatta (P) Literally “Not-self” in the sense that phenomena are transitory and impermanent. They do not “belong” to one’s self, but are instead a source of disappointment and sorrow.
Ankh (E) Egyptian symbol of life, also known as the crux ansata, the cross with a handle.
Antardasha (S) In Vedic astrology, a period of time in which a particular planet (or the Moon’s North Node) rules.
Anuttara Amnaya (S) The “highest tradition.” One of the six “subsidiary” vidyas of the Sri Vidya practice. To Grant, the Anuttara Amnaya is a cultus itself, and the sole repository of the deepest secrets of Sri Vidya.
Apana (S) One of the five principal vayus, or “airs” in Indian yogic theory and praxis. Apana refers to the elimination of waste products in the body.
Apophis (E) A serpent-god, often equated with the Greek Typhon.
Asana (S) In yoga, a physical position involving the whole body, used in meditation.
Atlantis A legendary lost civilization, buried under the sea.
Bala (S) One of the names for Lalita Tripurasundari (q.v.) meaning simply “the Girl.”
Bizango (Ha) An occult organization or society in Haiti, linked to works of magic.
Bodhisattva (S) One who has attained the penultimate spiritual goal but who has resisted ultimate attainment in order to assist all other sentient beings.
Bön The pre-Buddhist religion of Tibet, often associated with shamanism.
Borobudur (J) The largest open-air Buddhist shrine in the world, located in Java, and considered by the Dalai Lama to be representative of Vajrayana Buddhism.
Chakra (S) Literally “wheel” or “circle”; in Tantra, a sensitive location in the etheric component of the human body analogous to a nerve nexus.
Chandra (S) The God of the Moon in Indian religion.
Cthulhu (L) The high priest of the Great Old Ones who lies “dead but dreaming” in his underwater or underground sunken city.
Cutha (He) An ancient city in Mesopotamia, known also as Gudua, associated with the entrance to the Underworld.
Dakshinachara (S) A form of the Sri Vidya practice in which an external form of the Goddess is required for the ritual. This can be a human female, but in this practice there is no physical contact with her.
Damaru (S) A ceremonial drum made from a human skull.
Dambhala (Ha) A serpent god in the Haitian vodun pantheon.
Daoism Also known as “Taoism,” the indigenous, pre-Buddhist religion of China.
Diksha (S) Initiation.
Drukpa (Ti) A lineage in Tibetan Buddhism popularly referred to as “Red Hat” Lamaism, founded in the twelfth century CE. It is considerably more “magical” in some respects than the better- known “Yellow Hat” school represented by the Dalai Lama.
Durga (S) “The Invincible.” A fierce goddess in the Indian pantheon.
Dvapara yuga (S) Literally the “second” of the yugas, or Indian aeons.
Fire Snake Kenneth Grant’s term for Kundalini, the psycho-biological force at the base of the spine.
Geb (E) An Egyptian god of the Earth. Husband of Nut, the sky goddess, and son of Tefnut and Shu. He is the father of Osiris, Isis, Nephthys and Set.
Gematria (H) A method of assigning numerical values to letters and using those values to determine the numerical equivalents of words and phrases.
Gnosticism A religio-magical tradition contemporary with early Christianity which borrowed elements from Christianity, Judaism, and Greco-Egyptian sources.
Goran Sahr The name of a legendary sunken city in the Yezidi tradition.
Gudua (H) See “Cutha.”
Hadit (E) In Thelema, the God of the Point within the Circle that is Nuit. A star within the Empyrean.
Hegemon (G) A leader. An officer in Golden Dawn ceremonies.
Hiereus (G) Priest. An officer in Golden Dawn ceremonies.
Hekhalot (H) “Palace,” a term used to describe a specific form of Jewish mysticism.
Heru-Behedeti (E) A name of Hadit, q.v.
Horos (G) Literally “the Limit”; in Gnostic literature the boundary between the Pleroma (q.v.) and the visible, created world.
Horus (E) An Egyptian god, the son of Isis and Osiris.
Hounfort (Ha) The temple in Haitian vodun.
Inanna (Su) The ancient Sumerian goddess who descended into the Underworld. Ishtar is the ancient Syrian goddess identified with Inanna.
Isis (E) The ancient Egyptian goddess often associated with Inanna and Ishtar. She is the mother of Horus and the sister/wife of Osiris.
Isopsophy (G) The technical term for the type of gematria used in the Greek alphabet.
Kailasha Prasatara (S) In Grant’s usage, the position of the woman over the man in an act of sexual intercourse that mimics that found on the Stele of Revealing and in some Indian iconography.
Kala (S) Depending on how it is written, kala can mean “digit”—as in digit of the Moon, or lunar phase—as well as “black,” as in the Black Goddess Kali. It also refers to the etheric component of the female vaginal secretions that take place throughout the lunar and menstrual cycle.
Kala Chakra (S) Literally “Wheel of Time,” a famous Indo-Tibetan diagram or mandala.
Kalachakra Tantra (S) A text and a method of Tantra that incorporates sexual elements as well as millenial predictions.
Kali (demon) The sword-wielding demon of the Kali Yuga, our present age, and sworn enemy of the Kalki avatar: the tenth and last avatar according to some Indian and Tibetan traditions who will come out of Shambhala to cleanse the world.
Kali (goddess) The Black Goddess of the Indian pantheon and symbol par excellence of Shakti, the divine power. Not to be confused with the demon Kali.
Kali yuga (S) According to Indian tradition, the yuga—or aeon—in which we now find ourselves, the last of the four yugas and the precursor to a Golden Age.