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Now then I saw these things averse and evil; and they were not, even as Thou art Not.
Liber ARARITA
I have already spoken of the relation between a thing's form and its essence (something my website is a tribute to, in contemplating how astrological placements determine our nature and also create our form). When we concentrate on a deity's form and contemplate the Dhyan mantra (description of deity form), we begin assimilating the essence and vibration of that deity, which makes us more like it and gives us knowledge about it. The process of visualizing and uniting with the form of a deity is often called the "generation stage" in Vajrayana/Buddhist Tantra or "assumption of Godform" in Western Magick. In Thelema, Aghora, and Hermeticism, merging with and integrating demonic elements into one's being plays an important role, as Thelema does not agree with the popular ideas or notions behind these concepts, but instead calls us to be both angelic and demonic in equal balanced proportions... and consequently non-dual in our perspective, which is the true magickal and spiritual equilibrium, and the marriage of Heaven and Hell. In other words, we do not seek to eliminate or destroy the demonic elements within ourselves, but tightly train and control them and then utilize them for spiritual purposes. The "demonic" form is analogous to concept of the vahana or mount that each deity rides upon (such as Lakshmi and the owl), showing that the "negative" force is not eliminated entirely but, rather, she has control over it, utilizes it, and is even one with it. It is said that King Solomon built his temple with demonic forces, and the allegory is that we must utilize these forces to complete the Great Work within our own body, which is the temple. The Great Work calls us to achieve union with all things, even that which we find disturbing, terrifying, or disgusting. We have to realize in practice not just understand in an intellectual sense that ALL is God. Descriptions of different demons are not usually given in great detail in various magical texts, as contemplating the form calls it to us and this can result in ...obsession or possession by the demon, as they are chaotic, yin forces, which do not control themselves and so require the practitioner to dominate and bind them to his or her will, so that he/she can obtain total unity within themselves. This is why Patala Siddhi is necessary for those who wish to practice demonic workings or contemplations. Small descriptions of individual demons are given in some texts, but in order to obtain the darshan (full vision) of any demon that we are curious about, we have to evoke the being for ourselves to really understand the entity. In Liber ARARARITA, small descriptions of different demonic forces are given for the spiritual practice of integrating them within ourselves and obtaining a non-dual perspective necessary for accessing the highest mystical states. In this book, we find a dhyan mantra of Lilith, the demonic force behind the material world, which I will describe briefly as an example of the knowledge we gain about an entity based on its form. The description is:
"I saw the Woman. O my God, I beheld the image thereof, even as a lovely shape that concealeth a black monkey, even as a figure that draweth with her hands small images of men down into hell. I saw her from the head to the navel a woman, from the navel to the feet of her a man. I saw Thee even in her."
Recitation of this verse evokes her demonic form, and her vibration permeates the being of those who recite it. Meditation on this tamasic form reveals many mysteries to those who do so, just as contemplating the angelic, Sattwic forms of deities does for the aspirant. Lilith is described as a beautiful woman from the waist up, and yet has a hairy lower body including a phallus as a man does. This reveals an occult secret behind female sexuality, as on the astral plane, women possess the opposite sexual polarity and have a type of phallus that invades the sexual center of those who view them. The pressure in the sexual center exerted from the phallic force of the woman then produces arousal in those who view the form. This is why many female succubi are often described as having penises by their victims, as they invade and penetrate the sexual centers of sleeping individuals, which is why Crowley considered all succubi-- despite their feminine forms-- as "male" in their function. Lilith can very much be classified as a Naga, and the Nagas are the best at invading things which is why snakes are-- despite the association with femininity-- also considered phallic symbols in many cultures. All symbols are bivalent in nature and contain a contradiction within them, which is understood by initiates who never view anything from a dualistic mindset. The description of Lilith is a perfect example of this principle in light of her Gnostic association of being the bride or girlfriend of the demiurge Samael, who is the grand architect or fabricator of our material universe. She is the great whore or harlot who is passive and sleeps with everyone, because she is the Maya or Shakti which binds and holds everyone that does not learn how to control their sense organs, and which keeps all those who are deluded by her power asleep, believing that the only reality is the material world. In this way, by having made herself passive to everyone, she is also all-penetrating and dominating due to her permeating the entire material world. This is why she creates the desire to be dominated by female energies sexually by those who feel her presence. In this way Lilith possesses both passive, feminine attributes, but also, correspondingly, phallic penetrating aspects, depending on the angle one looks at her from.
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