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To: alt.magick.tyagi,alt.magick,alt.pagan.magick,alt.magick.tantra,alt.magick.sex From: nagasiva@luckymojo.com (xiwangmu) Subject: Crowleyan Sex Magick (Culling; was de Arte Magica) Date: Sun, 03 Sep 2000 02:59:26 GMT 50000902 Vom papaj418@aol.com (Papaj418): >>> Further, Chapter XIII seems rather obviously >>> to refer to masturbation in order to create >>> useful demons. YMMV, but it looks rather >>> straightforward to me..... mu: >>black magic, by Crowleyan standards. he doesn't >>make much mention of practical or even theoretical >>details surrounding masturbation. that is, I do >>not think that Crowley "covers" the subject here, papaj418@aol.com (Papaj418): >Assuredly black magick. no such thing, from what I can tell. 'magick' is a kind of mysticism (Crowleyan) and 'black magick' is a mistaken spelling of 'black magic', which does not have the intent of engaging the Great Work, the Knowledge and Conversation of the Holy Guardian Angel, etc. >However, certainly not in >any way outside AC's usual bailiwick. Details? on its face, the creation of useful demons is not part and parcel of any mystical enterprise. > Do not all men know how to masturbate?.... the sexual technique is not what makes it black, by Crowley's standards (cf. "Book Four" online). it is the objective to which one puts its energies to use. re "De Arte Magica" and its mention of homosexual magic: >>other than mentioning that the "Gluten" of women >>('Eagles' generally) does not contain magical >>substance (something for which Grant will later >>make up through his obsession with it as a magical >>substance; perhap also see Bertiaux). >I'm afraid you lose me here, since I have not always >had the funds to acquire the books I would like >(thank the gods for the internet!) Back in the '70's >or 80's, I had my local library order The Equinox I/1 >on interlibrary loan, which I worked night and day to >copy out in its entirety. I have one book by Grant >purchased in a rare spell of prosperity, but it does >not even mention sex magick. Bertiaux I have never >even heard of. My only acquaintance with Spare has >been thru writings gleaned from the internet. Kenneth Grant attempts to tie in "Tantric" techniques (apparently unrelated to those proclaimed by Crowley and others of Reuss or Kellner) in which the women's vaginal fluids during sexual excitement and menstruation are supposed to hold great power. Bertiaux makes a veritable cult out of the consumption of these fluids, if memory serves (I've only perused some of his books and had those who were taken by his text describe him). >>I think equating a mention to a coverage is >>mistaken. Crowley avoids, at least in his >>overt text and even in this particular essay, >>any description of how masturbation or >>homosexuality might become part of his magicK. >Perhaps you are right. Again, we are here talking >semantics, since making *any* sense of Crowley >requires taking his writings as a whole. I disagree strongly. Crowley occasionally addresses (through his edited dictation in "Book Four" and through many of his letters in "Magick Without Tears", also online) very specific techniques and mystical disciplines for the beginner in quite clear terms. his recommendation for initial study material ("One Star in Sight") and for discipline (his version of yoga in "Book Four" and in "Eight Lectures on Yoga", also online, "Liber Jugorum", and various specific rites published online and off) provide the aspirant with a very specific practical direction without any familiarity with the rest of his text. in fact, after studying his work and the cult that has flourished in his wake, I'm becoming convinced that most of his text is flotsam for the religion of Crowleyanity, and when understanding him 'requires taking his writings as a whole', then I suggest that it may not be worth the time or effort (because it is an extreme and not truly necessary to magic at all, pertaining ONLY to magicK, which is a special case of the former). >But de Arte Magica was as boldly explicit as he ever >got on the subject, to my knowledge at least. this makes his text inferior for the purpose of study, and I wouldn't suggest Crowley as a reference on sex magic of any type other than the particular Hermetic variety of which he was fond. if one wishes to come to understand Crowley's sex magicK then one could do better by referring to books such as that by Culling. I'll quote extensively from his text below so as to illustrate my point. much of what I've read in this book coincides with what I was told and what I experienced in my early contacts with the 'Thelemic' community, hazarded whispers about the secrets which were supposedly guarded by the (c)OTO's upper initiates, stray intimations during sexual encounters with members of this community, etc.: Culling divides sex magick into three catagories or "degrees", which he labels 'Alphaism' (magickal [sic, throughout] chastity, or restricted imagination surrounding sex), 'Dianism' (nonejaculatory conjugation with the intent of developing what Culling calls at various places the Holy Guardian Angel, the Magickal Child, the Daemon, the Familiar, the Divine Ego, the Divine Genius, the Immortal Self, the All-Knower, the One that Goes, the True Inner Guidance, the Heavenly Bridegroom, the Magickal Offspring, the Psychic Offspring, the Psychic Force, the Autonomous Intelligence or Force, Demi-Angel, Elemental, Jinni, and the 'Bud-Will Intelligence'), and 'Quodosch' (use of post-ejaculatory conjugal juices for magical and mystical purposes, but especially for the purpose previously stated for Dianism). these sex magick techniques can quite clearly be seen to reflect what is written in "De Arte Magica", and Culling defines the linguistic key to the terms contained within that text very plainly on page 35. here are the practical directions I could find in Culling's text which pertain to each 'degree': ON ALPHAISM: Magickal chastity is the objective of the First Degree. ... Magickal chastity is a practice where the magician has no emotions about sex between the occasions of sexual congrex [sic throughout]. He (and his partner, if possible) do not allow the mind or feelings to dwell upon sex at any time between their congrex magical practices. Particularly, the imagination must not be allowed to have fantasies upon the subject. ... More important, [sic], the imagination has no been stultified by erotic pictures. ... The imagination is not to be used untilthe practice of the Second Degree, and then it should bloom forth with all the ecstatic imagination possible. ... From now on, every sexual union is to be an act of Sex Magick, and the intervening periods are to be for building up all of one's forces, as it would be for any other thing. --------------------------------------------------- "Sex Magick", Louis T. Culling, Llewellyn Publications, 1971; pp. 17-19. ________________________________________________ ON DIANISM: The outstanding thing about the Second Degree is that the sexual congrex does not culminate in a climax. ... ...a complete account of the sixteen month training curriculum of a high Tantric Master given to his disciples [is here provided as a comparison between Western sex magic techniques and 'the far Eastern Tantric Sex practices' -- Culling claims that the difference is that the Tantric objective is the 'attainment of magical powers as an end in themselves', so we may presume that they are otherwise the same]. ... Within six months [after four months of yogic asanas held as long as possible and visual meditation upon geometric designs] the group was practicing the classical position for the sexual congrex. The man sits cross-legged on the floor and the woman sits straddled on his lap, facing him. The woman has been practicing the techic of manipulating the interior of the vagina in a contracting, pulsating motion. As the woman sits on the man's lap facing him, the *Lingham* [sic, s/b *Lingam*, intending to imply penis] is inserted in the *Yoni* [intending to imply vagina]. They now hold this position, absollutely motionless, with the exception of the interior massaging action of the Yoni. They stare directly and steadily into each other's eyes. The rule is, no climax.... ...as [the woman] becomes more proficient [at the vaginal movement], the man will, on occasion, ask for a stop rest. This is done by uttering a word of many syllables which contains the sound of *T* and *S*, in repetition [note that later he suggests that other signals mate be used]. Staring into each other's eyes, as they become more practiced, induces a sort of quasi-hypnotic trance. ...at the end of twelve months.... The man must go from one to two hours without a climax (no rest), all the while staring into the eyes of the woman. If he reaches a climax the woman reports it [to whom?] and the man must go through another two months of various practices. ... ...allow the ecstasy to be aroused to a high pitch, but instead of indulging in and being obsessed by the sensation, make it the fire of one's energized enthusiasm to attain to the consciousness of the presence of one's own higher self, which is in one sense, one's Divine Lover. ... ...*After practicing perhaps six congrexes by this technic, the two performing magicians may be almost totally concentrated in attaining to a different aim or objective, yet this transcendental technic goes on automatically to bring about the desired spiritual growth and union. Thus there are two objectives working at the same time while concentrating on only one of them.* ... ...the physical sexual sensation [must] feed the fire of imagination and veneration -- the aspiration to unite the soul in ecstasy -- and naturally producing the resulting inspiration of being under the presence and benediction of the soul. ... ...*The participants should not attempt to delay, quell, or suppress the sexual sensation and pleasure.* ...*There should be no hasty movements or anticipations, but instead all should be calm and easy.* ...*One should not be hoping for the sexual ecstasy to soon arise. It comes soon enough.* ...*One must be niether engrossed in nor obsessed by the sexual ecstasy, though it should be a joyous stimulation.* ...*The sexual ecstasy is to be transmuted into the magickal fire which feeds the ecstasy of being united with soul, and is to stimulate the magickal imagination that one is in the arms of the manifestation of one's own Divine Lover -- the Guardian Angel, the directing and protecting Daemon, sometimes called the heavenly Bridegroom.* ...*It is well advised that the magicians practice as often as desired and possible.* ...*There should be no words spoken during the congrex. If one is getting too close to the crest of the wave, there should be a simple prearranged signal to "be still," such as a gentle pinch. Signals for other things can also be arranged.* ...*Never forget to quell the awareness that one is conjoined with a certain known personality. Let the partner lose all identity, for the coming visualization is that the partner is an objective vehicle of one's own soul -- one's Angel.* ...In the beginning, the ritualists should stop when they are getting tired or when there is a feeling that the magickal force has been exhausted. After each congrex practice the duration of time will be extended. ... When [the sexual ecstasy is welcomed but not indulged, directed toward the development of the Heavenly Lover and this is] practiced and repeated with increasing force for five to ten times, then there should result a complex ["a system of ideas and/or memories which, in disguised form, exerts a dominant influence upon the personality, even to the poing of being autonomous in action", "born when a person has an idea or ideas and particularly feelings and emotions of a strong, intense nature, which are strengthened by many repetitions of the same until finally this force becomes autonomous i.e., [sic in all uses] the force persists without any willed intention of the subject." -- p. 7] called the *Bud-Will* or *Magickal Offspring*. ...the number of required repetitions depends upon the intensity of the magickal imagination and the concomitant intensity of the desire and aspiration, and even upon the resulting inspiration. ... *The Attitude* ...The required attitude and willed imagination of the man is to lose all possible awareness of the woman partner as a certain person; he must be as impersonal as possible toward her personality. ...The man should regard the woman partner (imagined and visualized) as a tanglible manifestation of this own Daemon, his Divine Lover, transmuting her. ... *The Sexual Ecstasy* ...The man should welcome the ecstasy but not indulge in it; rather he should imagine and will that the sexual ecstasy is immediately the continuing fire which feeds the magickal visualization and imagination of being in union with his Soul Lover, his Daemon, and other specific objectives of the rite. When well done, this represses the desire for the climax. ... *The Climax* ...the man must not have a climax.... ...never lust for the result of climax. To welcome sexual ecstasy without striving. [sic] ... *The Magickal Child* ...To create what is variously called the magickal complex, the magickal intelligence, the Magickal Child, and the Bud-Will, which continue in time autonomously. The outstanding difference between the Second Degree and the Third Degree is that there is to be no climax in the Second Degree congrex. This is especially applicable to the male. If the woman partner cannot forego the climax for a long period of time, she does not make a good partner except under one condition, that she can continue with sexual enthusiasm even after having a climax. There are some, however, who are amenable to conforming to your explanations and desires. The woman who is sexually aggressive is, in most cases, almost impossible. She diverts the purpose of the man and also makes it too difficult for him to concentrate upon the magickal imagination. ... If the woman is also an initiate in the magickal congrex, it is obvious that all rules apply to her as well. Even a half-hour before the actual union, let the man begin to erase, as much as possiible, his awareness of the woman as a definitely know [sic] personality. The reason for this is that, to begin with, he should regard her as no less than a goddess -- for a few minutes. The next step is to imagine her to be a visualized, tangible manifestation of his own Daemon, his Divine Lover. ... Both of you should lose your identity: you must become something else -- high ritualists of another world. All of this requires the use of the magickal imagination [which is "a willed and directed visualization carried on with such intensity and persistence that in producing such a strong subjective reality, it contains the germ and seed of some objective reality." -- p. 35]. ... The trance in Dianism is a technic in which the congrex lasts from two to four hours, depending on the conditions. The objective of this method is to achieve the Borderland State of Consciousness. This is very much the same as the borderland state where one is neither completely awake nor completely asleep. Dreams occur when one is about 75 per cent asleep and 25 per cent awake. In the trance congrex it is about 50-50. To move into this state, the body motions slow down at the same time that the conscious awareness lessens. ... Identification with the Angel is as important in Quodosch as in Dianism, as is also the submergence of the identity of the personality of the partner, at least partially. The soul or Angel is not identiable as a personality as we conceive of personality. ----------------------------------------------------- Ibid., pp. 7, 21-3, 29, 30-33, 35, 39-40, 45-6, 48. _____________________________________________________ ON QUODOSCH: ...the essential difference between Quodosch and Dianism is the conjoined menstruum of the White Eagle ["the magick solvent of the female organ"] and the essence of the Red Lion ["the male essence"], which under proper operation, has been transmuted to the quintessence which is preserved for a period in the Mother Eagle ["the mucous membranes, as in the female vulva and in the mouth of the Eagle and Lion" -- interpretations from page 57]. ... ...the amount of time required in the Mother Eagle [is] fifteen minutes..., although many times much less time is required. ... It is testified that, in special operations desired by the Lion and Eagle, there is unfailing great virtue and force in employing the Anointing Ritual, be it on a [postal] letter, a talisman, a magick sigil, a special object of desire, a symbol of aspiration, or upon living flesh. ... It is the male Lion who is in command of the process of putting the quintessence into the care of the absorbing Mother Eagle i.e., the various mucous membranes, and therefore the Lion should have a conscience about making an undue imposition upon the Eagle when the operation is entirely for the benefit of the Lion. ...[what follows are] other workings of Sex Magick. First, the Zelator [practitioner] should be reminded that he or she now must have a double concentration [on both mystical (High magical) and black (Low) magical objectives)] and magickal imagination. The Zelator must perform the congrex with all of the attitudes set forth in the Second Degree. Besides this, it is necessary to concentrate on the object desired. Here are several suggested applications [note that numbers six and seven seem to be a return to this mystical, alchemical theme]. (1) *The letter method.* ... [anointing a postal letter with 'the quintessence' or juices from magical sex while concentrating on the desired result, which is then mailed.] (2) *The money method.* ... [doing the same with money.] (3) *For mental and emotional improvement.* ...Whether the quintessence is preserved via the Mother Eagle of the man or by the Mother Eagle of the woman is a matter of judgement [sic] and decision. If the objective is solely for the woman the virtue of the operation is enhanced by tracing an appropriate symbol upon her skin with some of the "medicine of metals" [same as quintessence]. Again, it is well to repeat that the elexir [sic throughout] should remain in the cucurbit ["the Female organ, per se" from p. 35] for a few minutes. (4) *Divination.* ... [anointing a symbol that one chooses to represent the divination method one wishes to enhance, visualizing the symbol during sex.] As in all of these magick workings, added strength and wisdom is attained by several repetitions of the magickal congrex working. (5) *Awareness.* ... [same technique as (4) above.] (6) *The attainment of the Knowledge and Conversation of the Holy Guardian Angel.* ... ... The central aim of all Magick should be to attain the [K/C of the HGA], and prosper chance, finally actual union. This is the true definition of initiation -- to discover one's true identity and thereby fulfill the purpose of one's existence on this planet [which he describes as, variably, one's part in the Great Work and one's True Will]. ... Thee attitude of the magicians is described in the Second Degree. The partner is no longer a certain known person but rather has become a spiritaulized manifestation of the Divine Daemon. The whole congrex is as an enchanted spiritual feeling. ... No sexual congrex should take place without this rite; the physical, psychological, and spiritual benediction is too great to be neglected. The Rite of Transubstantiation is naturally the summation of this ritual. In the Christian church the consecrated wine and wafer are declared to be the body and blood of Jesus Christ. The only difference in the herein described magickal rite is that there is an actual vital spiritualized substance that is consecrated. This is a sufficient hint to the wise: to the troglodytes [i.e. those who are not 'Thelemites', not members of OTO, or are not illumined to the proper secrets as taught by Crowley; generally, those without illumination], the whole subject of Magick must remain as an ignorance which even results in their anathema. ... (7) *The Bud-Will Intelligence.* ... The secret of this operation was given only to the few who had been tried and proven, especially as to being greatly proficient in all phases of Dianism. It has been called the generation of the Magickal Offspring, of the Magickal Child.... In the language of psychology, the manifestation is called a complex [defined above].... However, the general public is wrong in assuming that a complex is always subversive. Under certain conditions it can be quite the opposite. ... ... Take note that it functions autonomously i.e., as an existing, functioning intelligence, apart from one's own thinking state. When one creates or generates this functioning intelligence, it has the actual subjective reality of being a Magickal Offspring and it is both good psychology and good Magick to regard it as an autonomous intelligence apart and separate from oneself, albeit also an extracted and generated part of oneself. ... When the Child is for only one of the partners in the congrex, then the same method is used as was given for the oysters [p. 59; consuming six live oysters by chewing each for five minutes before swallowing, cf. the assertions of Dr. Fletcher in this regard]. There are cases where both partners are in agreement in these magickal operations, albeit great results have be been achieved even when one of the partners was not even aware of the magickal intent. ... ...At the time of the sexual congrex the husband would concentration on the nature of the child to be born [as recorded on the practices "among Semitic peoples"]. Then when the child reached puberty the father would pronounce his blessing upon the son. These blessings seemed to be predictions for the son, but in reality they were a prepetition of what had been concentrated upon and willed at the time of the hoped for [sic] conception. ...In uninitiated practice any substance was consecrated [within "a special practice called by anthropologists 'the God Eater'] and declared to be a part of the body of God and it was then eaten with the idea of attaining godlike knowledge or power. However real initiates did not use just any substance. They used what has been decribed as "neither alive nor dead," i.e., the orgasmic secretion, the semen or sperm which first was receiving the "gentle heat of the cucurbit," i.e. , inside the female vulva from which was recovered and consumed by both the male and female -- the Lion and the Eagle. There is much doubt that these ancient magicians knew anything about the technic of transmuting this effluvium into the elexir, or quintessence. However, eventually a few were bound to stumble upon the technic in an intuitive or instinctive way and finally it became a very secret practice. ---------------------------------------------- Ibid., pp. 58, 59, 60-4, 66-8. ____________________________________ Culling claims in his chapter on 'The Magickal Child' that "there are eight possible different evocations and invocations and eight different willed manifestations" which produce different characters of the Elixir. however, it is not evident to this reader to which eight he refers, unless he has buried them within his batch of 'case histories' or means to imply that his appendix which contains either "Sufi Philosophy" or a sexual divination method using I Ching hexagrams somehow contains these. >>"De Arte Magica" is primarily concerned with >>a description of heterosexual sex magicK, >>about which Crowley wrote precious little in >>any quantity. >S'truth. I have "Amrita" in a nice hard-cover >(another prosperous stretch), but have hardly >cracked it, so don't even know how much detail >it contains. my memory is that Amrita is more specific in its character, but again, as with Culling, we're principally dealing with heterosexual sex magicK, even if one might be able to project methods from this to autosexual and homosexual (or even sex involving multiple species) magic (or magicK). > But then you have just made my >point about "covering"...he didn't leave us >much to work with. Hence the necessity to comb >his works to find the nuggets. it is not at all a necessity, as I see it, and risks the trap of becoming a Crowleyite due to the man's self-absorption and intent to create a cult in his wake. this makes his works quite DANGEROUS rather than helpful, and those whose text elaborate his methods clearly and without such a narcissistic quality are more valuable. mu
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