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Sex Magic and Neo-Tantra

Subject: Sex Magic and Neo-Tantra

the media of IX' performance may be shifted between extrabodily and
intrabodily locale.  for this reason the solo IX' is possible but is
different in essence from that degree normally reserved for 
'masturbation'.  of course with an UNinitiated partner it would
merely require that the rite be engaged with dedicated attention
and the appropriate invocations and chamber precautions so as to 
inspire that partner's kundalini.  the choice of partner is therefore 
of paramount import, inasmuchas combination ('chemistry') is key.

there are many ways which one might invest or accomplish the dualism of
separation necessary for the recombination.  one would be to invest a
magical tool with a godform and encounter that substance on the astral
plane via a physical ecstatic rite.  another would be vesting oneself
in the siva-sakti half-half garb (physical or astral if one is suitably
skilled) and allowing the corpus callusum to manifest the elixir.

uninitiated partner
the proper partner should be one whose kundalini is naturally active,
usually without conscious control.  this can be synched and inspired
through interaction to elicit the elixir if the partner is place within
a ritual chamber and given some focus of the Hieros Gamos (an example
being the Ouroboros or a Western alchemical diagram, placed over the 
ritual area or in plain view without other distracting elements).

often described as or associated with the Chalice, the feminine formula
typically involves Reception, Transmutation and Birth.  the Jungian or
alchemical mythotype was represented well in a small pamphlet I received
through a lover called 'Cannibal Cuties'.  it was full of lovely women who 
sought after men and, during sex or at some point during the encounter 
incapacitated and consumed him (through either oral or vaginal orafice).
subsequently in these pictures she was shown to be pregnant, what I would
suggest is a readiness to birth for the Magical Child.

self-restriction and discipline allow preparation for the magical work, 
mostly, in the attention to diet, balance of activities, suitable 
preparation of flexibility and muscular temper such that the stresses of 
inaction and generation of bodily energies do not unduely disrupt the 
psyche during the rite itself.  much would depend on the natural features 
of the individual so preparing, whether 'out of shape' or engaging
a lifestyle which made possible an easy a transition to exertion.


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