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.


Cakes ov L.V.X.


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”


A call to arms


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.