Sexual Magic and Tantra
You must also start working with sex magic, the first step leading to Tantra, sex
magic and more elaborate sexual Hindu tradition that serves to transcend and merge with the divine. The ancient Hindus
gave sex to a big load of magic and religion.The beloved Krishna was a god full of magical qualities, beauty, and bisexuality.
An Indian book says: "Krishna was more beautiful than all women and handsome men of his time. Chinese tradition also
was closely linked to sexuality magical and sexual fantasies, a kind of hell-sex addicts and sexual and erotic goddess of
Chinese snow started many young people. Another Chinese religion, Taoism, which is based on the book Tao Te
Ching, defended sexuality to reach cosmic balance, obtain health and be long-lived. In connection there with, Taoism, the
Tao was assured based on prepare, organize, unify, to bind and to loose the powerful sexual life.
According to D. Koech, Taoist philosophy, believed that sexually reaching equilibrium allowed human
beings to participate in the cosmic balance. Thus became a privileged link between Earth and Heaven ...
Far East and sexual magic tantra, the ancient Greek and Roman cults defended very open sexuality and
lust. For example, Rome was worshiped the god Priapus, as a mighty phallus. While in Greece the god Zeus
was a promiscuous seducing goddesses and humans.
For everyone knows the peculiar relationship between sex of the Greek philosophers with their students
or lesbian practices of the famous island of Lesbos. It would be unfair to forget that medieval witchcraft, a
residual of the ancient pagan cult, also placed emphasis on sexual initiation. Medieval witches, as heirs of
the pagan tradition, were contesting with the established power and Christianity and criminalization not only of
sex, but gave it a capital importance. But back to Tantrism which is what concerns us and concerns.
The Tantra, sex magic and more elaborate sexual Hindu tradition, is a traditional initiation pathway that
emerged in the fourth century AD, although its principles and concepts are ancient and are found in the
matriarchal cultures and civilization of the Indus. Tantrism, little by little, was divided into the "white road or right hand path(imaginary sexual union) School of Vedic and Tantric-the-road red or left hand path (sexual union practice) of Hindu-Tantric School.
Then Tantrism was incorporated in Hinduism, Buddhism, Jainism ... and also affected many yogas. The
Mantra-Yoga, Nada- Yoga, Hatha Yoga, for example, are some of the different types of yoga to tantric
influence.Tantrism is a term derived from Sanskrit, tantra, which means "the tissue-system ... Tantrism
emphasizes the cosmic energy, called Shakti and is worshiped as the Great Goddess. Readers red or left
hand path (Vamacharias), so-called experts who use sexual magic woman, because this is lunar or on the left side, are illuminated by sex.
The union of a man and a woman is considered impure by the Hindu tantric, but the opposite: the woman
is celebrating the female principle, the Great Goddess, while celebrating his companion observed the male
principle, the Great God. A curious fact is that medieval Templars worship the Great Goddess, the Virgin customizing because Tantrism of medieval Templars, in their initiations and esoteric teachings, worked with the Great Goddess. This is in keeping with the tradition of the Grail, the Holy Grail, which is nothing else than the symbolic representation of the Great Goddess of theCosmic Cave, where tantric work arts originally began.
Another option is to play the roles or mainly to watch the woman as the "sacred prostitute. The most
advanced Tantra, which remains at 24 degrees SOTO senior, however, have other secrets in the early grades which cannot be revealed. All these practices awaken the Kundalini Tantric fiery serpent coiled at the base of the spine, waiting for light, join the One in ecstasy ... and activate the chakras, of which we in the next grade. Tantrism operations are involved in "The Feast of the Five Elements (Panchatattva), which is situated in a mystical plane. The five elements are: Fire, Air, Water, Earth and Ether, which are symbolized in the wine, meat, fish and grains, the fifth element of the union of the couple, Shiva and Shakti (union called Maithuna).
With the foundation of: Yoga, Tantra and Kabbalah and esoteric runology helping to complete the
initiation rite or SOTO System. In this grade of probationer, in the sixth month, you should initiate sexual
magic practices at the individual level. Once you finish your daily yoga practice, because you must
maintain the practice of the third month all-day, two or three days a week, close your eyes for 5 'and view
pictures of sexual acts highly erotic content. At the time of these visualizations Pat yourself throughout the
body and genitals with full freedom, to note that the views gain a greater presence and reality. If you feel
you have reached the point of having an ejaculation or orgasm, pull gently and relax. Think of the primary
key of sex magic and especially of Tantrism is to stop, control and domination ejaculation or orgasm, to
ultimately complete the initiation.
In the sixth month, do not forget your daily reading of The Book of The Law and Liber Oz meditating on
them. We invite you to further refine your study, if desired, and consider it appropriate. To this end, we
offer a spiritual technique, which is
The reading of The Book of the Law any piece analyzing Liber (lectio), and meditate asking what
does that piece of reading mean to you? (the meditatio) then ask Baphomet after granting him the power
needed (oratio) and find a real life commitment commensurate with the experience of reading (actio).
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Pragmatic Suggestions on the
Practice of Sexual Magic
In the actual practice of sexual magic the magician
must first explore all of the ways in which sexual
energy can most powerfully be raised within him- or
herself. The more ways this can be done the better,
and the more intense the desires and arousal possible
the better. Pragmatically, this is just saying: "These
are the variety of levels and qualities of potentially
magical energies I have at my disposal."
Once this aspect of magical research has been explored sufficiently—which may have already been virtually
completed by imaginative sixteen-year-olds—then
comes the practice of harnessing and controlling these
forces. This is done by manipulating the orgasm in
The most useful exercise involves bringing
one's self to the brink of orgasm as many times as possible
and retreating from that point, while remaining
in a state of sexual arousal. But all other practices are
also to be engaged in: see how quickly orgasm can be
reached, see how many orgasms you can have in a certain
span of time (in an hour, two hours, etc.), refraining
from sexual activity for certain lengths of time (a day, a week, etc.).
But all of this hard work will go for
nothing if one does not put it in the context of general
magical training in concentration, visualization and
strengthening of the will.
The actual performance of practical sex-magical
rituals should also be approached on an experimental
basis at first. Dabbling in the recipes of this, that or the
other sect can be helpful as long as it is approached
with an experimental attitude. The following formula
and variations could form the framework for many
(1) Preparation. One should always have a specific
magical goal in mind before undertaking a working
experiment. Before the rite all preparations proper to
the working should be taken care of: the aim clarified
and made unambiguous, symbols and procedure fixed
and made ready. It is useful to have some standard
(even if only to yourself) way of engaging in magical
work. Some use the Ritual of the Pentagram, while
others use other devices to gain a sense of magical
orientation. Once ritual space/time has been entered
and all other magical preparations have been completed,
the working of sex-magic itself can begin.
(2) Intensification. The pragmatic magician will
use whatever means at his or her disposal to intensify
and build sexual excitement and energy. The primary
directive at this point is the intensification of this
energy by whatever means. The magical focus of the
working will hover in the consciousness, and be ready
for implementation at the magically proper time. During
this intensification phase the magician can let his or
her consciousness oscillate between the erotic focus and the magical focus (assuming there is a distinction between the two!).
(3) Release. Once this energy has been built up to
the level desired it is to be "released"toward its magical
aim to do its work. This may come in the form of
orgasm or in the form of a sublimation or "swallowing"
of the orgasm. In either case, a sense of satisfaction
or completion will be the sign of a successful
"release." The subtle and symbolic preparations will
ensure as much as possible that that which is released
will find its willed target. The actual release is a highly
concentrated event of intense power. The magician's
task is to have the concentrated magical aim attached
to this event.
(4) Break. As soon after the release of the "energy"
as possible, the magician should make a psychological
break with the magical aim of the working. Attachment
of the aim at this point will perhaps keep those
subtle, even in part unconscious, parts of the process
from working as they can. In this regard, the sexual
atmosphere and feelings can again be pressed into service
as a pleasurable diversion, as the formal part of
the ritual is ended.
These pragmatic suggestions can in some be used
to help magically unravel what is really occurring in
the sex-magical rites of not only the FS, but other similar
orders and sects as well.
A, O, Spare's Technique for
To conjure successfully, then, the sorcerer who uses repression
must stifle his desire so it splits o f f from his ego, and then energize
it so it can carry out his mission. And it must be energized; simple
forgetting is not enough. A sexually repressed neurotic, for instance,
has his demon energized every time his mother asks him to take her
to the movies on a Friday night. Our heartfelt desires deserve as
much, so we need a way to charge them with true emotion. For
this Spare recommended the use o f the " N e i t h e r - N e i t h e r principle"
to produce a type o f energy he called "free belief."
The Neither-Neither principle asserts that there is no truth
anywhere that is not balanced by an equally true o p p o s i te
somewhere, and there is only perspective and circumstance to
determine which seems more true at any given time. To apply this
principle to conjuring, wait until you are absolutely positive something
is true, then search for its opposite.1
When you find it, oppose it to
your 'truth' and let them annihilate one another as well as they may.
Any residue you should oppose to its opposite, and so on until your
truth has been dismembered and the passion behind it converted into
undirected energy—free belief. By applying the Neither-Neither we
can gut the meaningless convictions that obsess us every day and
use the power released to cause the changes we desire.
Once free belief has been generated, the sorcerer must focus
it into bis desire without allowing the desire itself to contaminate
his thought. To accomplish this, Spare made use o f sigils—linear
figures the sorcerer designs to represent his wishes. Sigils serve as
ways for him to focus free belief into his desires without disturbing
their unconscious sleep. By using free belief to burn a sigil into his
imagination, the sorcerer pushes the power through his deep psyche
into the Mind o f God, where it can spawn whatever inspiration or
happenstance he might require.
But his sigil must be special; not just any design will do. It
must be psychically meaningful even as it gives no indication o f the
desire it represents, and s o we may not use traditional symbolism.
If, for example, a wizard used the astrological symbol o f the sun to
designate his desire for higher wages, it would be easy for his mind
to follow a logical chain leading to thoughts of energy and gold, the
substance and symbol o f wealth. In a flash he'd be dwelling on his
lack o f it, defeating his effort at repression.
So we need a way to design sigils that look like nothing at all.
Spare offers us a method so simple it may even be perfect.
The wizard simply writes his desire down in a concise sentence,
ekminates the duplicate letters, and then uses those remaining to
make a linear design. If, for example, he wanted to bring home a
fatter paycheck, his sentence could read: "Let me earn more from
Morten," Morten being the name of his employer. His sigil could
look like this:
Once the wizard has designed his sigil, he must commit it to
memory. It must be so firmly in place there that he can call it into
his imagination whenever he has free belief available to charge it.
As s o o n as he is sure o f his sigil's shape, the wizard must
begin t o k e e p both it and his desire out of his thought. He will
simply not permit himself to consider them.
In The Book of Pleasure
Spare wrote that when a sigil p o p s into the sorcerer's normal
thought-stream, he must deliberately push it out, forgetting it by an
act of will. This activates it so it "dominates at the unconscious period,
its form nourishes, allows it to become attached to the subconsciousness
and become Organic." In this way his sigil is planted,
ready to be watered with whatever free belief he can pour into it.
To perform this watering in actual practice, the wizard must
enter a state o f vacuity, generate free belief, and focus it into
concentrating on his sigil.Vacuity is a state of no thought, a cleared space much like what a banishing gives. Though he doesn't mention banishing in
The Book of Pleasure, Spare does suggest that vacuity may be produced
through long walks, tennis, alcohol, yoga mantras and postures, even
playing solitaire—anything to keep the magician's conscious mind
on hold so it won't foul his sigil.
Also, I might add that strong passion
turned to free belief often results in vacuity, simply because the free
belief is so intense that it doesn't permit any coherent thoughts to
remain in one's mind. In such cases it is imperative for the energy
to be focused into a sigil, for otherwise it will decay, becoming food
for the worst sort o f mental beastie.
Once vacuity has been attained, the sorcerer will muster
whatever free belief he can and use it to visualize his design.
In the case of our wizard's job magic, he might find himself
able to charge his sigh after his wife asks, " S o when are you going to
paint the house already?" for the fifteenth time. Full o f resentment
over her shrewish tone, he would switch off the baseball game and
head for the garage, then recognize that his irritation was fit power
to change to free belief. So as his ego was deadened by the rasp of
his scraper, he would consider his wife's abrasive manner.
Once his irritation was fully developed, he would counter it by recalling that he
had promised to paint the house, that he'd been putting it off since
last fall, and that the work would only get sweatier as the summer
got hotter. These contrary perspectives would largely cancel each
other out, but there would be a residue: an annoyance toward the house
for needing painting at all.
T o this he would oppose the fact that
everything decays, and if he wished to arrest the decay he had to
provide effective protection. But this would leave him with the inevitability
o f decay itself, which is the basis for the Buddha's First
Noble Truth—that All is Sorrow. He would destroy this mood by
looking for spots of pleasure close at hand, gazing down at a
fire-red tulip or up to the deep blue sky, perhaps even gkmpsing a
tiny seagull scudding by on the high breezes.
By this time our wizard's annoyance will have no rational
basis and the energy he had generated by resenting his wife will
exist only as an undifferentiated potency—free belief. H e can focus
this into his will for higher wages by closing his eyes, visualizing
his sigil, and using his imagination to fill it with power.
The sigil should burn bright under this stimulus, white-hot against the
hazy background, until the free belief is gone and the original irritation
nearly forgotten. Then the design will fade away and the wizard
will turn it out o f mind until a new source of free belief presents
itself and he calls it up for recharging.
He will continue tosoak his free belief into his sigil until Morten gives him more
overtime, increased responsibilities, or a chance to learn a higher
paying job. O r perhaps the wizard will realize that the working must
fail, in which case he will abandon the sigil and choose a different tack
against his problem.