Tantric sorcery

Jason Miller

  • Title: Sex, Socery, and Spirit: The Secrets of Erotic Magic
  • Author: Jason Miller
  • Publishing Company: New Page Books (a division of Career Press)
  • Release date: November, 2014
  • Pages: 218

This book might be classified as a primer, yet so specific in relation to certain practical techniques, i.e. those of tantric origin, and somewhat general or superficial in the rest. The book is easily read and the chapters quickly and clearly cover what they set out to cover in a clear and concise language. One might wonder why the Author uses the word sorcery? The current western tradition seems to have accepted the word Magic or Magick?

It would seem that the target group of this book is sexual magicians, well established within the western tradition, yet fairly unfamiliar with the eastern tradition. That is the only way we can make sense of Jason Miller’s superficial presentation of the western sexual magickal techniques and his vigorous usage and constant inclusion of some of the eastern techniques. Unfortunately, if this be the case, then his title is somewhat misleading.

It would be better to call the book something different, like ”Tantric practices applied upon the western tradition”, in as much as the so-called ”vase-breathing” technique is applied together with almost every single sexual magickal technique. We felt that a broader coverage of sexual magickal techniques, a wider range if you will, would have served this book’s title better.

It is clear that the author has read some Spare, a bit Randolph, some of the OTO inner degree documents (yet not much Crowley besides that), some of Koenig’s slanderous webpages, and some chaos magick. That pretty much sums up the knowledge that went into covering the book’s take on western sex magick (technically speaking). So, it would seem that the author strives to cover all bases, yet falls short of many of the areas.

Concerning sexuality and the horizon of experience in that respect, the author does admit some of his shortcomings, yet it still does make up for some curious presentations and lacks in some of the chapters.  For example, when speaking of homosexual magick, the Paris working of Aleister Crowley is not mentioned or referenced once. That seems rather odd since it is a source text when it comes to homosexual magick. Likewise, the chapter on BDSM seem more like a general and rather superficial intro, including a segment covering “safe-words”, yet nothing on how to e.g. utilize the transcendental qualities of pleasure and pain for magickal ends.

Since Mr. Miller’s experience is from the point of view of a heterosexual male, he can only cover that perspective in accordance with his praxis. He does strive to go beyond his limits and cover other perspectives (instead of perhaps collaborating with sexual partners of ”a different feather”). These other perspectives of his fall, of course, short of the target, like when he writes about the female practitioner of sexual magick seemingly without having gathered that much experience from the woman’s point of view. He states in the text that he thinks it’s unethical to work with “blind partners” (unknowing partners), so if he is following his own advice he should then have worked with women who hopefully knew what they were doing within his practice, but it seems like he hasn’t really tried to incorporate their experience into his work.

For example, the Author says that the problem of aiming for simultaneous orgasms is that many men tend to come too quickly and that many women tend not come at all. He then spends most of the book writing about how men should keep from coming and avoids the subject of female orgasms all together. On top of that, he says that you don’t have to have simultaneous orgasms but can just use the one, which isn’t really helping. It seems like he is not sure what the women would bring in terms of energy and magickal work to the sex magickal operation and it would seem that he doesn’t even know where to start looking.

The Appendix includes four rites of Sexual sorcery. We found the rituals somewhat superficial and were left wanting. Likewise, for a ”sexual sorcerer” keen on using tantric techniques with every possible ritual, it was surprising to discover that the tantric 5M rite was not included as a proposed sexual rite in the appendix. The notes and reference list does cover some of the classics, yet not nearly enough to be determined as a thorough reference list.

That being said, this book does have a few novel ideas and perspectives that might be considered enough to make this book worthy of purchase. Indeed, his strength most clearly lies within the eastern orders and as such he does a good job bridging those eastern techniques and uniting them within a western sexual magickal tradition.

To sum it up:

It would seem from the contents of this book, that he has a primary background in the tantric traditions of the Nyingma and Bon lineages of Tibet and secondarily a background in a few western magickal orders and a wandering bishop consecration. His consistent insistence on the ”Inner Fire” and ”Vase Breathing” techniques, no matter what tradition or magickal technique he is operating within, seems indicative of not only Jason Miller’s proclivities but even perhaps revealing of his inability to operate solely within the specific traditions that he highlights. This of course tells volumes about his own work and where we might find inspiration in his writing, namely his techniques and knowledge about the eastern tantric tradition.

His coverage of the western sexual magickal techniques and traditions leaves one wanting and might be found much better portrayed in other primers. One might say that he is broad in his coverage, yet a tad too shallow. He is a product of his time and culture in as much as he has much the same type of perspectives that every other sexual magickal author might have in respect to female orgasms within a sexual magickal operation, his lack of homosexual magickal knowledge and his somewhat superficial coverage of the magickal properties of BDSM. This book might therefore be defined as a slightly syncretistic sexual magick book, with emphasis on tantric breathing techniques.

Advertisements

Cakes ov L.V.X.

grailghosthost

We know how to make them. Now let’s take a look at what makes them work, magickally speaking. There are several ways of approaching the subject and several important perspectives worth yielding. Here are the ones that come to mind immediately:

The Magick of the CoL:

A: Magickal Link IA little bit of Heaven
A cake of Orgasmic qualities:
One might view the magickal dynamics of the Cake of Light as one that leads to Transcendence on the grounds of it being a Magickal Link to the Orgasms that preceded it and went into its creation. Thus, the unit is an indirect manifestation of the 2=0 formulae and therefore creates a bridge between the partaker and the annihilation of the individuality that we encounter in the Orgasmic bliss.
Seen from this p.o.v. one could therefore also call the CoL an agent of ”Solve”.

B: Magickal Link IILove under will
The Cake as a delivering mechanism for the Magickal Will:
In this perspective we acknowledge the focus of the Lovers that encoded the orgasm itself, also known as the Magickal Will and it determined the magickal direction of the Elixir at that moment. This might be claimed to be the initiated definition of ”Love under will”.
Also called the Magickal Child, the will-bud and so on, this Will is therefore present and active in the CoL via the Elixir in it. Hence, the CoL is a magickal link to the wills of the magicians/Lovers behind the creation of the cakes. Partaking in the CoL is partaking in that Magickal Will.
This puts the Cake of Light within a western Sexual Magickal continuum, openly active from at least the publishing of P. B. Randolph’s writings.
Opposite to the previous perspective, this sees the CoL as an agent of Manifestation, or in other words of ”Coagula”

C: ElixirNeither fixed nor free, neither solid nor fluid
The Cake as a container of the Elixir:
The Red Lion and the White Eagle are alchemical symbols for the Elixir, that union of male and female orgasmic elements that are the building blocks of Life. The Elixir, that is also known as Amrita, is said to work physiologically upon the partakers to ensure longevity, renewed vitality and according to
some claims even immortality. Known as The Stone of the Wise, it is said to have rejuvenating properties as well. This perspective put the current praxis of the Cake of Light within a long Alchemical continuum.
Here the Cake of Light is a means to partake of
the Elixir substance and enjoy its magickal effects.

D: Sympathetic MagickHear thou me and make all spirits subject unto me…
A Mighty Cake of Correspondences:
We might have all these elements baked into the Cake of Light and have a potent magickal tool. Yet, we have an ingredient in the CoL which is not necessary for the magick itself to work, per se. This ingredient is the Oil of Abramelin. This might be seen
included as a safe-guard to ensure that the work remains within the aegis of the True Will. Another way of putting it is that its inclusion could be indicative that Crowley wanted to program the effects of the host in accordance with the workings of the HGA, by using the oil from the Abramelin operation.
Here we see that the Cake of Light operates within the Hermetic Magickal continuum of the West.
The Cake of Light is then an affirmation
of one’s link to the Divine via one’s personal Holy Guardian Angel, and in that manner gives the means to yield the power necessary to accomplish the Great Work.

E: The God-Eater ”Homo est Deus, Deus est Homo”
The Cake of Light as a means to unite with the divine, symbolically and practically.
Via this perspective, we might view the CoL as a sacrament proper, a digit converted, transformed and transubstantiated by ou
r magickal will into, not only a representation in symbolic form, but a vessel proper for magickal energy, our Will.
A host that may in time create the true transubstantiation through digestion into spiritual energy. And by this magickal act, of uniting oneself with the inherent magick of the CoL, we unite the human and the
Divine. From this perspective, following our act, we might therefore claim that there is ”no part of me, that isn’t of the Gods…”
This perspective puts the Cakes of Light within the orgiastic Eucharistic
continuum that goes back to, at least, the Gnostics.

The fact that these perspectives are defined as separate possibilities does not necessarily imply that they may not co-exist and synergistically support each other in the magickal results of the Cake of Light. It might very well be so that they co-exist and support each other to an over-all greater effect.

As a practical reflection upon the last perspective (E) here is an example of a short Eucharist ritual that may be used for daily consumption of the Cake of Light. The ritual is inspired by the EGC mass and is a minimalist version of a sacramental Eucharist ritual. It was constructed thus in order to be handy for daily usage. Due to the fact that this ritual is so shortened down, there is ample room to include elements that suit your needs and flavor of Magick.

 

Cakes of Light ritual

Light candle on altar. Hold hands over the wine and Cake of Light: “To the accomplishment of the Great Work, Summum Bonum, True Wisdom and Perfect Happiness. I shall now complete the Sacrament”

Take up CoL. Hold it up “This, the essence of the Sun’s Life!”

Make a cross and circle on the Paten. Hold up grail and drop CoL into the grail. ”Hriliuu”

Hold up grail. “This, the Essence of the Joy of the Earth”

Make a cross and circle on the Icon with the Grail. Drink wine and CoL together.

Stand in the sign of Osiris Risen. “There is no part of me which is not of the Gods”

 

The Cup and the Elixir

strength-tarot-of-thothShe rides astride the Beast; in her left hand she holds the reins, representing the passion which unites them. In her right she holds aloft the cup, the Holy Grail aflame with love and death. In this cup are mingled the elements of the sacrament of the Aeon.

 

Aleister Crowley – The Book of Thoth

 

You’re menstruating and are planning to create Elixir X and use it for magickal purposes, but what about the collecting of it? Although it’s possible to squat over a bowl or similar basin for collection and use your vaginal muscles to press it out of you – I regularly do that over the ritual cup for us to be able to drink the elixir with the ritual wine – it is not something that is easily done for everyone. It might also be too much seed and not enough menstrual blood for it to be a good mix, if you’re not having a rich menstrual flow. Luckily, there is an easier option: the menstrual cup.

But before I go in to the particulars about the menstrual cup, let’s discuss why we are creating Elixir X in the first place. Liber AL vel Legis, Chapter III, verse 24, tells us that “The best blood is of the moon, monthly”. This, of course, is a reference to menstrual blood (the monthly “moon” blood). For me, the reason why this blood is the best, is that it is a way for the woman, that takes part in sexual magick operations, to add her bit of herself to the mixture. This does of course happen at other times as well, with more or less amounts of vaginal fluids added to the created elixir, but the blood is not only a bit more, fluid wise, than the vaginal fluids it is also part of the female reproduction cycle just as the semen is a part the male one.

But wait, I hear you think, isn’t the menstrual blood actually the opposite of reproduction, you can’t get pregnant while menstruating, right? No, that’s actually not true. Semen can live for up to a week and women with short menstrual cycles may drop an egg during that week and get impregnated. It isn’t that common but it can still happen. Apart from that, though, is the question of the old, unfertilised egg, that will leave your body together with the menstrual blood. Let’s look a bit closer at that.

The egg is usually fertilised in one of the ovular tubes and will start growing until it reaches the womb and is ready to attach itself to the uterine lining (which has grown thick with blood to be ready for the egg, the very blood that will eventually leave you as menses). This means that if you want to create life, the time of your period isn’t the optimal time . But as long as your sexual magick operation isn’t meant to create actual physical life (i e to get you pregnant) then whether the egg will be able to grow into a human being or not isn’t a problem (or, actually, is a great thing since you probably don’t want to get pregnant at this moment). Instead, we will let the egg go through the womb unattached and exit it together with the menstrual blood. This means that the blood not only is a part of you but it also contains your half of the means of reproduction, your half of the DNA of a possible human being, in the same way as the semen does. So the menstrual blood can be seen as the female equivalent of the male semen when it comes to creating Elixir X.

1000295_10151699157823819_116086068_n

 

All this also means that in order to really add your part to it, you can’t use a contraceptive method that will stop you from ovulating. That means no pills, no hormonal intrauterine devices or similar. Some of these will also stop you from menstruating which, of course, will keep you from getting “the best blood” in the first place. What I recommend is to use a copper-based contraceptive coil. This will let you ovulate and have your period as if your egg wasn’t fertilised since the only thing it does is keeping the fertilised egg from attaching itself to the uterine wall. And if you want to add some extra power to your monthly blood then you can make sure that the egg that comes with it is fertilised (preferably with another magickal operation) while still not getting pregnant. Neat, isn’t it?

Now, let’s get back to the actual collecting of the Elixir X. You are filled with the charged semen from your sexual magick partner and just waiting for your menstrual blood to mix with it. Rather than lying on your back with your legs in the air until you have enough blood in you for the elixir, I suggest that you use a menstrual cup. Insert it after the magickal operation (have it nearby or have your partner fetch it for you if you don’t want to stand up and risk that the semen pours out of you) and then just wait a couple of hours until you bleed enough for there to be a god mixture with the collected semen, which is also held in by the cup, in you. You can then take out the menstrual cup, carefully, so that you won’t spill any of the precious fluids, and use it in any way you want to. It’s very easy to pour it from the cup into the ritual cup for ingestion (rather than squatting and pushing), into a jar for safe keeping until it’s time for baking, or whatever use you have for your elixir. If you want to, you can even give your elixir an extra boost by meditating, doing ritual or magick while it’s collecting within you. Just keep an eye on your amount of flow so that you know how long it will have to stay in to collect enough blood.

Ready for a menstrual cup and unsure of which one to choose? These days there are many brands to choose from and here’s a list of 36 different brands for you to go through and see what fits you. I have a Moon cup (I just couldn’t resist the name) and am very happy with it. A note on fit, though: The recommendation is that you should use the larger size if you’re above 30 of age or have given birth vaginally. I have passed that age with some margin and am still using the smaller size without leakage, which tells me that the bigger one would be uncomfortable for me. There are of course natural differences between all of us in size but there’s also the matter of muscular fitness in your pelvis area. If you’ve done your Kegel exercises (which I suggest you should, in order to be as fit as possible for various sexual magick workings) then you should probably go for the smaller one even if you’re older than 30. Note that the length and width varies with the different brands so that what will be small on one brand might be almost large at another. Have a look around before buying, change size and/or brand if you’re not happy with the fit until you’ve found the perfect cup for you. Then you can collect the elixir in a cup that’s truly made for it!

hqdefault

Cakes of Light (CoL)

For perfume mix meal & honey & thick leavings of red wine: then oil of Abramelin and olive oil, and afterward soften & smooth down with rich fresh blood.
The best blood is of the moon, monthly; then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshipers: last of some beast, no matter what.
This burn: of this make cakes & eat unto me….
(Liber AL vel Legis, Chapter III, verse 23-25)

Most Thelemites and many occultists are familiar with the concept of ”Cakes of Light”.  Known under diverse names, such as ”Cakes ov Light”, ”The Portable Elixir” and ”The Tooth-breaker”, this minute round digit has over the years enthusiastically been given many names. Used as part of the Sacrament in the E.G.C. Mass, this item has also been central to the regular worship of the Thelemic seasons.

Besides being a sacramental unit, magickal usage of the CoL might include enabling to partake of a single portion of the Elixir over longer periods of time, in different or other places than it was created or even administration of the elixir to sick and needy who do not have the opportunity participate in the creation of it.

A quick investigation of the CoL recipes currrently in the public domain reveals much the same discovery that a visit to your local EGC mass might, namely that the CoL offered are closer to a jaw breaking ordeals than magickal sacraments.

We have tested and tried this recipe not only to meet our personal requirements and high standarts, but even to include those practical considerations that would be self-evident in the creation of delicious and pleasing CoL

So, without further ado..

ColDough

THE RECIPE

One might claim that baking is an exact science. It is Chemistry. Likewise, that baking is an art. It is culinary creativity in expression.
In order to create proper Cakes of Light, those somewhat small, dry, tasty cookie-like items to have on one’s alter, it would seem necessary to follow an instruction with exact measures to recreate the correct amounts of elements that would make an exact recreation possible. Hence, this recipe.

4,5 dl wheat flour
6 tablespoons olive oil
8 tablespoons honey, liquid
2 ml Thick Leavings of Wine
3 ml Bicarbonate (Natron)
3 drops of pure Abramelin oil (if made with essential oils, if not then 7 drops)
Elixir X, one load (preferably refrigerated or recently thawed if frozen)

Mix all the dry ingredients together in a bowl.
Mix all the wet ingredients (except Elixir X) in another bowl. Mix e.g. the Abramelin oil together with the olive oil first: Good idea to thin out the Abramelin oil in advance, since the Abramelin oil is not easily dissoluble. First measure out the oil, then the honey, since the oil makes sure that the honey is easily detachable from the measuring device.
If you are not using Potassium Bitartrate but thick leavings of wine/port, then mix the thick leavings in the wet portion.  If using Potassium Bitartrate, please adjust the amount of flour (e.g. adjust it to 4 dl flour and 1.5 ml Potassium Bitartrate).
Mix in the Elixir into the wet ingredients (the coldness of the Elixir makes sure that the oil and the honey will mix well). Make sure to mix in the elixir well.
Mix the dry ingredients with the wet ones. If sticky, then add more flour until the dough is easy to roll.
Roll out the mix until it is ca. 1.5 mm thick
Cut out small cakes (the top lid of a wine bottle will work well as a form)

Bake in 175 degrees for about 10 mins (or until they have been thoroughly baked).

CoLBaked

Specifics about this recipe:

Thick leavings of wine:
Traditionally, the recipe calls for “thick leavings of wine”. (LL 3:23)
This was, in previous centuries, a bi-product of the wine making procedure that left residue elements from the wine making process present in the wine, which would then over time gather at the bottom of the bottle.
Since the wine making procedure today has improved greatly, that is to also include better standards of filtering and other equally delightful improvements, we have witnessed a creativity amongst CoL bakes to find ways to recreate this element in order to follow the recipe to the letter, yet not always understanding this points true function.
We have therefore seen e.g. some try to boil down Port to a gooish mass, others have sought out bottles of wine that are made the old way (e.g. some brands of Natural and Ecological wines and certain expensive brands that do not filter the wine), and so on…
We estimate that the function of this element in the recipe was to bring to the cakes a yeast process in combination with the High PH value of the Elixir. We can therefore recommend to swap it out with Potassium bitartrate and Bicarbonate, as a possible alternative.
If you feel that by swapping out this element with Potassium bitartrate / “Cream of Tartar”, you are somehow creating something other than the traditional CoL, there are, as mentioned before, creative ways to partially or wholly recreate the “Thick leavings of wine”:
Port:
If you insist on using “Thick leavings of wine”, using the thick leavings found at the bottom of certain port bottles is an easy and inexpensive way to get a hold of the necessary naturally occurring “Thick leavings”.
There are three major kinds of Port: Ruby, Tawny and Vintage.  A cheep Ruby port can have unfiltered crystals and such a port may be used to collect the heavier mass at the bottom and thus extract the crystals to activate the necessary chemical reactions in the dough. The chemicals may appear as a darker fluid or as small crystals, not unlike grains of sand. When such crystals form in bottles of Port, boiling the port is not necessary.
Abramelin oil:
With the strength of the Abramelin oil made today, with all the high quality of essential oils presently out on the market, we estimate that it is necessary to adjust the dosage accordingly. That is, unless you want a slightly Christmas like taste to your CoL (meaning, that the taste of cinnamon will totally take over). If your Abramelin oil has been made without essential oils or only partially with such high grade oils, we recommend of course that you add some more drops to the mixture.
Elixir:
“This burn: of this make cakes & eat unto me” (LL. 3:25)
It would seem that this has been interpreted in a diverse number of ways. “This Burn” has inspired a number of CoL bakers to burn the dough mentioned in LL 3:23 to a powder (on account of it containing blood) and then use this powder in a new dough, almost identical with the original (yet without the blood). In other words, this makes the new dough have an “Elixir X” in it that has been burnt to a powder and reintroduced into the dough.
We find that this does not make sense and advise to stick to one making of the Dough, and “burn” the cakes the original way in an oven at 200 degree Celcius for 10 mins or until the baking is done.
Use the cakes for yourselves, if you fear sharing your Elixir with others.
Result:
By following this recipe, the cakes produced will be dry, crispy and long lasting, making them ideal for keeping on the altar. Also, since they are dry there is no need to keep excess cakes in the freezer.
The optimal consistency of these cakes enables for a more pleasant and enjoyable sacrament at the mass. No need to flush it down with wine and no broken teeth.

Disclaimer

AdmirationAstonishment

What we are not

There are so many things that are connected to the expression ”sexual magic” that we feel the need not only to speak about what we are and what we do but also what we are not. Since our mutual experiences are a huge part of what we are writing about, it is also important to remember that it is impossible for us to experience everything that is connected to sexual magick by the very nature of who we are and how we relate to each other.

We are not at the beginners level of experience (sexual and magical)

We are not beginners, neither in magick nor in sex or, indeed in sexual magick. Doing sexual magick is about harnessing the energy in sex to create magickal change. To be able to do that you should be used to working magick and be used to having sex. Remember that you have to be able to focus on your magickal goal while being aroused, having sex and having orgasms. This is not an easy task. While you may think that it’s easy to have sex and that magickal focus is the hard part, most magick workers who aren’t beginners actually find it harder to keep up the sexual part while being focused on the magickal goal, given that the focus is so esoteric and spiritual, something that they are used to uphold in various circumstances, while the sex is a bodily function that they are less trained to uphold. Beginners, on the other hand, might discover that the sex makes them forget all together to keep focus on the magickal operation. Experience in both fields, separately, is the key to success here.

We are not unaware of the effects of magick

Doing magickal work has its consequences (if not, why would you do it?). There’s a lot to think about before doing it both from an ethical point of view (how will your work affect others?) and from the view of the expected results (is this really something that you want, and at what cost?). Having done magickal work for many years we are both aware of the consequences of our work and are taking responsibility for our actions, both seen and unseen, and we hope that you are too. If you use any of the techniques and rituals written about here, the actions taken by you and the results created is your responsibility, as in all magickal workings or, indeed, everything in life.

We are not part of a particular magickal tradition

While we have experiences and initiations from several different magickal traditions to choose from between us, our sexual magick is not focused on a specific one. Instead, we are trying to include those experiences into our work so that it will merge into something new, that is our own way of working magick. That means that this does not represent any particular tradition but are instead the result of many.

We are not unbalanced persons

Our starting point is that you have overcome any inhibitions as to having sex or being attractive enough for your partner. If you haven’t, you’re going to have a hard time doing sex magick since your inhibitions will create negative energy that will work against the energy created by your sex magick operation. This is not about “is it ok for me to enjoy having sex?” or “will I measure up?”. We assume that you want to have sex and want to have it with each other. If not, there are plenty of therapeutic literature and texts out there for you but you won’t find it here.

We are not just spicing up our sex life

Even though we recognize this as something that is included in sexual magic, it will not be something that we focus on. Adding some ritual elements to your sexual act might both give you more interesting sex and a better understanding and focus on your partner, through the ritual and magical framework. This can be a good way to start if you’re unexperienced in the field of sexual magick but since the focus of that kind of spiced up encounter is to have sex rather than to work magick, it won’t be a focus for our work or for our blog, except for when it is used to create connections later to be used for magical work.

We are not a same sex couple or have that much experiences of same sex sexual magick

We are a couple with a heterosexual relationship. That means that our experience with same sex sexual magick is limited, especially with the kind that focuses on men only. Our focus is on the work we do, which is based on the specifics of our relationship. While we hope that some of what we do might be universally applied by those interested in sexual magick, much of it will also be specific for a heterosexual setting.

We do not have a focus on blind partner workings nor a male focus (as per many traditions of sexual magick)

On the other hand, the fact that we are a couple of experienced magick workers also means that there’s no need for an unknowing, “blind”, partner, instead we have the opportunity to see what both of us will bring to the magickal operations. So many texts about sex magick are written by men for men with a focus on how a man can work sexual magick with either a blind partner or a partner who’s energy and addition to the work doesn’t really count more than as a body and a vessel very much as any other magical tools. That is not us. We know that nobody is just a tool and our mutual energy is what we bring to our work. (Speaking of blind partners, we have discussed the ethics of this a lot and will surely write about it here. Keep your eyes open for it if you’re interested in this particular subject.)

We are not afraid of sexual bodily fluids

Our cakes of light include elixir X in it’s original (unburned) form. We also share the elixir between us, that is our charged sexual fluids, both that which is created with and that without menstrual blood, and usually ingest it. Since the created elixir contains energies that we will need to partake of for some magickal operations, we cannot be afraid of or disgusted by our own or each other’s sexual fluids and neither can you if you want to work the way we do. This, of course, also means that you have to know and trust your partner to be sexually healthy, and to keep being so, but since we assume that you have an active sex life to begin with, that is something you should have under control anyway.

Summation

In short, this is a research blog for the advancement of the Sexual Magickal discipline, held by a hetero couple. This is in other words not a blog for beginners, nor do we cater to a specific sexual magickal school as such. We do not claim to cover all bases nor to be universally applicable to all, yet hopefully an inspiration to some, and a resource to others.

A call to arms

AceCup2.jpg

We are at the cusp of a new kind of dawn.

Never before in human history has sexual content been as accessible to the general population of the world. Just a few clicks away.
Likewise, from a Magickal perspective, we have never before seen so many previously concealed Sex Magickal secrets liberated and exposed. So-called inner-degree workings from sexual orders are now easily accessible on the internet.
Yet, these ”truths” found, that relate to the most powerful kind of magick on the planet that we might make usage of, seem to be taken at face value. Blind faith it would seem.  Modern magicians seem to have sacrificed ”The method of Science” for a hasty shot at ”The aim of Religion”. This, my friends, cannot be defines as ”Love under will”!

Time seems to have accelerated past these truths, yeah even the need to keep these truths concealed. The secrets of old come across as dated and, culturally speaking, way behind the curve. Need I mention gender issues in this respect?
The need for secrecy of such truths equally outdated (in our so-called western cultures). The need for taking responsibility for one’s actions, on the other hand, as needed as ever.
With less repressive cultural regimes and paradigms and a new era of unprecedented freedom emerging in most of the world, we will hopefully be witnessing the dawn of a New Aeon. Growing sexual tolerance (in much of the world), greater acceptance for alternative sub-cultures (in many places in the world), equals a steady increase of freedom.

Yet, with most of our sexual magickal heritage coming from an oppressed era, we seriously need to syphon our inheritance in light of our new emerging present.
We need to re-evaluate each sexual magickal perspective, technique and method and we need to do this on a personal level, interpersonal level as well as culturally and socially, etc.

In other words: a complete make-over.

Perhaps. Perhaps these old systems work for you. Perhaps they speak to your psychological make-up, your background and upbringing. Perhaps not so much.
Acknowledging each independent truth is a personal work. We have to find out what and how these truths work for ourselves, that is each experimenter or pairs of scientists. This may or may not vary from person to person, pair to pair, group to group, culture to culture, etc.

Likewise, the discipline of Sexual Magick would seem to be in its infancy. More development is needed. More creativity, new systems, experimentation and research!

So, this is therefore a call to arms! Take nothing at face value, but test it all. Keep a journal and keep track of your experiments. Keep an open analytical mind and test any sexual magickal claim that might be made. By us, by others, by experts. Let nothing pass without first having tested and verified. See if it holds true, how it holds true and when it does so and so forth. Develop your own techniques and systems. Take boldly a hold of the current and drive it has hard as you can, as soft as you can, as expertly as you can!

This is a frontier in magick that should be booming with creativity and discoveries, yet more often than not, one might find the old re-hashed, re-branded ”secrets” that are cautiously sold as yet another primer.

Time has come to change that.

Care to join us in this adventure?

About Us…

We, Njáll and Ciara, are two explorers in the field of sexual magick. We are a couple as well as magical partners so our work is built both on our sexual energies that we create between us through our love and attraction as well as through other magical sources. We both have many years (decades, actually) of magical work behind us, from different traditions, and have also worked separately with sexual magick with others before we met. That enables us to draw from many sources and traditions in our mutual work, thus giving us a good ground for experimenting and finding new ways to develop the field of sexual magick.

Njáll is a tantra practicing man and Ciara is a multi-orgasmic woman – a match made in heaven! That means that we can use our respective strengths to explore both the male and the female side of sexual magic. While men tend to be spent after an orgasm, women instead, shows our experience, tend to get energised by the orgasm if they continue with sexual stimulation to receive many orgasms. In order to use the sexual energy for magical work it is then very practical if the man can keep from coming as long as possible until the woman has built up the energy within her through many consecutive orgasms.

We are also both very dedicated to our work, as well as to each other. It is common for us to do longer rituals several times per week (not counting the rituals we do with our respective orders and traditions) and in between those we do smaller rituals, read, discuss and write a lot, as well as explore sexual and sensual sensations created by our unique combination of skills and talents. In short: our lives are dedicated to the Great Work and we’re doing a lot of that work within the field of sexual magick.

Our goal with this blog is to share some of our personal techniques, rituals and experiences, as well as our results with practices suggested by others. We will also share some of our extensive reading through book reviews and recommendations. Last, but not least, you can expect some practical advice that we have found to be valuable through or work.