STOKING THE WITCHFIRE: YOGA CULTIVATION FOR SORCERERS

Copyright © 2022 Vijnananath Cover art © BYLINE

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ISBN 978-1-914166-69-3
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Vijnananath has asserted his moral right to be identified as the author of this work.
 Guides to the Underworld
Published by Hadean Press.
www.hadeanpress.com
 INVOCATION

Single-tusked Ganapati, bless this work and those who read it with Your fan-like ears to hear all and to
winnow the chaff away from the kernels.
May my pen be as true as Yours.
I offer this small work to Adiguru and to the human gurus who have imparted His grace to me: Sri Gurudev
Mahendranath, Sri Kapilnath, Sri Vijayanath, and Sri Dhruvanath.
 INTRODUCTION
If we can only rest in the inertial point of source—that point which we each have,
but of which there is only ever one—our minds will become pure and the energies
will move into, out of, and within our bodies fluidly and effortlessly. This alone is
the Royal Yoga; no other practices are necessary. But most of us are possessed of
great barriers to this state in the form of klesha, karma, and conditioning.
Conditioning is a description of the thoughts and behaviors which we perform
out of habit or in a reactionary manner, without spontaneity. Karmas are those
actions which are motivated by the kleshas, or tend to strengthen them; they
bear fruit in the present and in future lives as impressions of past actions which
condition our thoughts, feelings, and actions. But the kleshas are the root of it all.
Though ultimately all kleshas are one Klesha, we enumerate five of them, as we
can see five sources of suffering in our own minds. These five are ignorance,
egotism, attachment, repulsion, and clinging to life. If we are to boil them all
down to only one Klesha, we must say that ignorance is the one from which the
other four spring, without which they would be unthinkable.
Ignorance in this context does not refer to mere lack of facts. It is the lack of
knowledge of one’s true nature which results in the fundamental angst at the
heart of even the most comfortable of sentient experience. From ignorance arises
egotism, an obsession with identity and an effort to plug the hole of identity with
almost anything which comes along in order to feel some security. Attachment is
the natural consequence, as we grasp at anything which will even for a moment
shore up our sense of self. Repulsion, the opposite and corollary of attachment, is
the fear, disgust, and hatred for anything which we perceive to be a threat to our
precious identities; nearly all anger arises from repulsion. Clinging to life is not
merely continuing to physically live, but the strong desire to see one’s false
identity continue in perpetuity. This klesha is sometimes formulated as “fear of
death” which does draw out part of its significance, but “clinging to life” is a
broader phrasing which captures where that fear comes from; we are so
convinced of our identity with the body, with the objects which we own, with our
tastes in entertainment, our ideologies, and so forth, that we experience any
threat to even the most insignificant of these as an existential threat.
Though it is possible to drop the kleshas, and all that depends on them, in one
go, most of us will not be up to such complete renunciation. We therefore have
the methods of cultivation to step us into it. All the methods of Yoga, of internal
alchemy, of mysticism, are of this type. Even if one is not at this time inclined to
renunciation of any degree for its own sake, they will find that cultivation is
nevertheless helpful to empower their magic and to deepen their experience of
life. Weakening the bonds of conditioned thought and behavior allows for greater
freedom.
 THREE LUMINARIES
Cultivation empowers us because at its most basic level it increases not only the
amount of energy which resides in the body’s subtle energy system, but also how
much force the subtle energy system is able to handle moving through its various
channels. In other words, cultivation increases energy storage capacity, energy
movement capacity, and the raw amount of subtle energy presently being stored.
This alone improves a sorcerer’s magic. Add to this the benefit of easy
concentration and the development of the subtle senses and you have a tool
which will serve you your whole life long.
We will focus on the three major energy reservoirs within the body. It is
relatively safe to work with these areas and results with them can be surprisingly
swift with regular practice. Note that these containers (kundi) are not identical to
the cakras which they contain. Two out of the three of them contain more than one
cakra, and the third still directly interacts with more than one. It is generally
better not to concentrate directly on any of the cakras, as such practices have a
high probability of overloading the system in unhealthy ways unless the
practitioner has already developed and explored their subtle energy system to a
high degree. The cakras do not require development, balancing, or activation, as
commonly claimed in popular sources. There are, of course, reasons for
interacting with specific cakras, but those are outside the scope of the present
work.
The three kundis in question are the three luminaries within the individual
body: Fire, Sun, and Moon. Fire is lowermost, encompassing the space from the
perineum to the solar plexus, and the whole of the lower abdomen front to back
and side to side. The Sun is centered behind the sternum at the level of the heart,
and takes up the entire chest from the hollow of the throat down to the solar
plexus, and from the sternum to the spine. Finally, the Moon shines within the
brain, from the crown of the head to the upper pallet, from between the eyebrows
to the occipital protuberance.
The Fire is none other than the dhuni fire of the Natha, the homa fire of the
Tantrika, and the Witchfire of the sorcerer. That is to say, it is the fire into which
sacrifices are given so that they may be translated to the other worlds, into which
prayers are offered so as to hand them over to the deity. Before it can perform
such functions, though, the Fire must be given fuel; add too much, too quickly,
and the fire will be smothered, but add too little and too infrequently and it will
become little more than rapidly cooling charcoal. When the Fire is properly
burning, it can power much magic, and naturally improves the psychic senses
without any further effort being required. Nevertheless, we will see later some
methods of directing it more specifically.
The Fire is chthonic, arising from deep within the Earth, reaching toward
Heaven from the Underworld and so connecting all the worlds. The Sun, being so
distant, possesses more raw power than the Fire, but feels less immediately
intense. Still, the Sun’s heat is far greater and more persistent if we can tap into it
without it overpowering us. As such, we build the Fire first so that it can stand on
its own; approaching the Sun before the Fire is strong only siphons the Fire’s fuel
into the Sun where it is instantly burned to nothing, leaving the Fire weak. The
Sun is that place from which we radiate out into the world; whether we have the
energy to endure much of that depends on the Fire. The Moon is pure light, no
heat. While our physical Moon merely reflects the Sun’s light, giving its own cool
character to it, the inner Moon is the silvery light of the still mind. The Moon is
where we come back to ourselves, fully, from which position we may return to
the Sun and radiate with equanimity. As you can see, a healthy Fire and an
unclouded Moon clarify and tonify our outward interactions by increasing the
energy to which we have access from below and the quality of its expression
from above.
 POSTURE
Sit comfortably. The best is on a cushion with the legs crossed such that the knees
are below the level of the perineum as well as even with or below the level of the
feet. Full and half lotus positions are both excellent, though the so-called
Burmese posture is a good alternative for many with limited flexibility.
Importantly, your knees should never be forced to flex sideways; this is
damaging for them and should be avoided in all cases. Your knees should
stabilize your body, forming a tripod supporting your weight.
Sitting upon a cushion, knees resting either upon a large cushion or a soft rug
or blanket, not only allows this sort of support, it also maintains a comfortably
straight back and permits the diaphragm to drop for relaxed breathing. These are
the most important aspects of the posture, so any posture which provides all of
these benefits is the right one.
If any physical factor prevents you from sitting on a cushion on the floor like
this, it is possible to take a good posture in a firm chair—a dining room chair or a
tall stool works well, so long as the chair is firm and will not scoot backwards
easily. Sit on just the front of the chair and splay your legs out at a comfortable
angle. Set your feet flat on the floor and far enough away from your body that the
bend in your knees is fairly shallow, with your thighs forming a gradual slope
downward.
Regardless of your posture, rest your hands, palm up, one resting on the other,
on your lap. Traditionally, men would rest their right hand on their left and
women would do the opposite, but these may be swapped as you feel the energy
move in your system. This is a case in which tradition is only a starting place, not
a firm rule, so try both ways and don’t hesitate to place your hands the other way
when you feel you should. In general, though, feel it out before you meditate, and
choose one way to maintain for your entire session. If you like, you may join your
thumbs gently at the tip, forming a soft arch over your hands, but this is not
necessary; do so if you find it more comfortable.
Unless otherwise stated, during all of these practices you should also place the
tip of your tongue against your hard palate just behind the front teeth, and
lightly squeeze the anus shut. Maintain this mūla-bandha throughout the
practice session.
 STOKING THE FIRE
Complex practices are often hindrances, wasting energy on tertiary matters. We
will therefore focus on simple but firm foundations.
Take up your posture. Set a timer or light a stick of good incense, either way
being sure that you time yourself for not less than 30 minutes. (Many Japanese
and Tibetan joss sticks are rated for approximate burn time, as they are
frequently used not only as offerings and perfumes but also as meditation timers.
These make an easy and very pleasant timer! Try to buy them from Zen or
Tibetan Buddhist temples and monasteries as a way to support their work and
your own, as they tend to ensure greater quality than what you might get
otherwise.) Note that 30 minutes is a daily minimum for this practice! This is non-
negotiable and is the result of how long it takes most people to calm their minds,
as well as the mechanics of subtle energy settling into the dhuni. Less than 30
minutes can serve throughout the day to settle the mind and fortify the prāna,
but is not usually sufficient to accumulate prāna nor expand your capacity for it.
Simply focus your attention on the dhuni in your belly so that the Fire is
kindled by your breath. Breathe deeply but calmly, expanding your belly to draw
breath in and relaxing your belly to let it out. Graduate the depth of your
breathing until the whole of your lungs, bottom to top, are filled by it, then
release the air. Prāna enters with the breath and settles where the mind settles;
placing your mind in the region of the Fire brings the prāna to that location and
keeps it there. Maintain this simple breathing and attention for the full length of
your meditation; there is nothing more to do.
Do not be troubled by anything during this time. Noises, sensations, even
visions and “divine messages”, may be ignored. If anything seemingly interesting
or important arises, make a brief mental note of it and then drop it; you will have
plenty of time to ponder it later. If you find your mind wandering from the task,
gently return it. Feel no guilt, shame, or frustration. Like any other thought or
feeling, if these things arise due to your momentary “failure”, just gently move
your mind back to the task at hand. Thoughts, feelings, and so on, are not of
themselves problematic. Let them come and go naturally, but keep yourself from
being carried away by them.
At the end of the session, allow your breathing to return to normal and spend a
minute or so calmly focusing on the dhuni. This last step ensures that your subtle
energy system retains the prāna accumulated during the session. I like to clasp
my hands over my lower belly during this as additional mental and sensory
support.
As simple as this method is, it bears sometimes dramatic results. Do not try to
anticipate what they may be, as you will observe them as they arise. Worth
knowing in advance, though, is that you may find your body heat rising during
and/or immediately following this practice, especially radiating within and from
your belly. This is not dangerous, and may even be of benefit when the weather is
cold, but you may find that you need to drink more water or begin to prefer cool
or cold showers or baths.
While I said above that 30 minutes is a minimum for a single session of this
practice, you may find it useful to engage in stoking the Fire for even just a few
minutes prior to any other psychic or magical practices. Many people report a
fairly rapid improvement in their subtle and psychic senses, as well as greater
energy for magical, spiritual, and daily tasks. Of course, the benefit of a calmer
mind is itself worth the time expenditure.

Notes: You will almost certainly find that your breath slows down and becomes
quieter over time. That is a good sign. Don’t force it, but allow it to happen.
Though this practice itself requires no visualization, and in fact ultimately
visualizations should be eschewed, some may find at first that it helps them to
enter the level of concentration necessary for cultivation. If you feel this would
help you at first, imagine your legs as part of the Earth, up to your hips. See your
dhuni as a round, smooth-packed fire pit in the Earth (down to the level of your
perineum), in which are banked coals or a low-burning fire. As you begin to
breathe into this region, visualize the fire growing and growing until its tongues
lick the air (the level of your solar plexus).
I have encountered Daoist sources which say that those who have menstrual
periods should focus instead on the area of the chest (the Sun) while they are
bleeding, but otherwise focus on the area of the belly (the Fire). I have not
encountered any Yoga or Ayurveda sources indicating the same thing. If it were
truly important, I would expect to see it in both traditions. However, I do not
have periods and so can not test it. If you do, it would be wise to experiment both
ways and make note of the results.
 BASKING IN THE SUN’S RADIANCE
I recommend doing this practice in a separate session from the Fire-stoking
exercise above. I do two distinct sessions a day, morning and night, and I focus on
different but mutually supportive meditations in each. Experiment to see how to
best fit these into your own schedule, including paying attention to your sleep;
you may find that doing some meditations or energy practices too close to going
to bed may impact your sleep and dream life, in good or bad ways.
Take up your meditation posture. Turn your attention to the Cave of the Heart.
To locate the Cave, mentally probe the inside of your chest until you feel a point
of warmth or a hollow. Place yourself there and allow (don’t force) your prāna to
gather in that place from all corners of your body. You may feel increasing heat
there, or ever-expanding depth; you may also see a light. Whatever the sign or
sensation is, simply rest in the awareness in the Cave of the Heart, allowing it to
expand ever inward and outward. Breathe steadily from the belly without forcing
any particular depth or rhythm. No further effort is required.
 COOL MOONLIGHT
Just like the Sun’s Radiance contemplation, the Moon is best approached simply.
In your meditation posture, turn your attention to the center of your head. Just as
with the Cave of the Heart, probing your brain with your awareness will find a
place of light pressure. Many will involuntarily experience a white light in this
place not only while concentrating in the head itself, but also while stoking the
Fire in the belly, so you may already know the right place. You haven’t
necessarily done anything wrong if you have not seen this light by now, but if
you have it can serve as a guide.
If you find that you need extra support in this practice, you may chant the
following seed mantra: om ham kṣam svāhā (om hung kshung svaa-haa). This may
be chanted aloud, or internally. You may also find it helpful to begin aloud,
gradually decreasing in volume until it is entirely internal. Experiment and see.
 GENERAL TIPS & SUPPORTING PRACTICES
There are a number of factors which may aid or hinder meditation and energy
practices, some of them quite individual and circumstantial, but practitioners
through the ages have discovered any number of simple tricks to support their
practice. While the knowledge passed down to us is too extensive to fit here, a
few of the simpler and more universal items are worth sharing.

Some people find that eyes-closed meditation makes it too easy to doze
off, while others find themselves becoming distracted during eyes-open
meditation. Experiment and choose for yourself, though the traditional
compromise is to allow your eyelids to remain half-open while casting
your gaze downward, as if looking at the floor about a meter in front of
you.
When meditating, whether your eyes are open or closed, relax the focus
of your eyes as if looking with your peripheral vision. In fact, try to
maintain this soft focus throughout the day, except when you must look
directly at something—say, while reading or writing, or giving someone
your attention during a conversation. Try to take walks while
maintaining a soft focus gaze the entire way and see how it calms your
mind and body.
If you find yourself becoming sleepy during meditation, turn your eyes
upward behind your eyelids; if you find yourself becoming agitated, turn
your eyes downward.
 A SPECIFIC APPLICATION
Once you have worked for a time with these methods—at least once you have
gained some success with stoking the Fire—you may wish to try the following
method for activating and enhancing your subtle senses and purifying the
elements within your body’s energy system.
Begin by spending a few minutes stoking the Fire. Then, transfer your
attention to one of the locations in your body in the list below, depending on the
sense you’d like to engage and the element you wish to purify. It is best to spend
any given session on only one of these, and to spend at least half an hour in the
practice. It is said that the best results are obtained by practicing this method for
two days on end, but obviously that is not practical for most of us; I have gained
from the practice as described here.
Concentrate as deeply as you can, without undue physical or mental strain,
upon the chosen bodily location for the entirety of your session. As with all other
exercises given herein, if you find your mind wandering, gently bring it back to
your object and continue without recrimination. Any sensations which arise
must be allowed to happen without getting caught up in them.

Concentrate on the tip of the nose for smell and earth;

on the upper palate for sight and fire;
on the tip of the tongue for taste and water;
on the root of the tongue for hearing and space;
on the surface of the tongue for touch and wind.

TO QUICKLY CONCENTRATE THE FIRE

If you need to invoke the power of the Fire in a moment, this method will serve. It
cannot substitute for the full practice of cultivating the Fire, but it can make a
very useful means of immediately centering your awareness and quickly
increasing the amount of inner energy you have available. It is therefore an
especially useful practice immediately prior to any other meditation, or for
enhancing any spell or ritual work.

Sit in your meditation posture. Close your eyes, press your tongue to the roof of
your mouth just behind your teeth, and lightly clench your anus. All at once,
gently squeeze the muscles all around your abdomen, including your perineum
below, your diaphragm above, the muscles of your lower back, and your
abdominal muscles. It should feel something like trying to form a snowball in
your belly, but instead of cold it should feel quite warm. You may feel a tingling
radiating from your belly as well. You may perform this movement three or five
times for maximum effect.
 SELECTED BIBLIOGRAPHY & SUGGESTED READING
Daniélou, Alain. Yoga: Mastering the Secrets of Matter and the Universe. Inner
Traditions, 1991.

Frawley, Dr. David (Pandit Vamadeva Shastri). Mantra Yoga and Primal Sound:
Secrets of the Seed (Bija) Mantras. Thomas Ashley-Farrand (foreword), Lotus Press,
2010.

Ganapathy, T.N., and K.R. Arumugam. The Yoga of Siddha Tirumular: Essays on the
Tirumandiram. Babaji’s Kriya Yoga Publications, 2009.

Ghosh, Shyam (translator, editor). The Original Yoga. Munishiram Manoharlal

Publishers, 1999.

Goraksanātha. Siddhasiddhāntapaddhatiḥ: A treatise on the nātha philosophy. Dr. M. L.

Gharote, and Dr. G. K. Pai (translators and editors), The Lonavla Yoga Institute,
2019.

Hariharānanda Āranya, Sāṁkhya-yogāchārya. Yoga Philosophy of Patañjali:

Containing his yoga aphorisms with Vyāsa’s commentary in Sanskrit and a translation with
annotations including many suggestions for the practice of yoga. P.N. Mukerji, C.B.E., R.B.,
M.A. (translator), State University of New York Press, 1983.

Leighton, Taigen Dan. Cultivating the Empty Field: The Silent Illumination of Zen Master
Hongzhi. Tuttle Publishing, 2000.

Lu K’uan Yu (Charles Luk). The Secrets of Chinese Meditation: Self-cultivation by Mind

Control as Taught in the Ch’an, Mahayana and Taoist schools in China. Samuel Weiser,
Inc., 1969.