[the below snipped so as to leave only mu and LTCulling below]
...'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
re "De Arte Magica" and its mention of homosexual magic, mu wrote:
>>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).
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).
...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
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).
[the fact that "De Arte Magica" may be the best that
Crowley can muster to describe sex magicK] makes his
text inferior for the purpose of study, and I wouldn't
recommend 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 little better
than to refer to authors such as 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 categories
or "Degrees", which he labels
'Alphaism' ("magickal" chastity, or restricted
imagination surrounding sex),
'Dianism' (non-ejaculatory 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'),
'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 (as well as at least the
fragment he provides of what he identifies as Basil
Valentine's "The Great Alchemical Work") very plainly
on page 57.
here are the practical directions I could find in
Culling's text which pertain to each 'Degree' for
Magickal [sic throughout] 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,
rather than 'congress']. 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 until the 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; all comments
in [brackets] are by xiwangmu unless quite
specifically designated as quotes by others.
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 technic 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*, implying penis] is
inserted in the *Yoni* [implying 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 may be used, such as a pinch -- see
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
...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 neither engrossed in nor obsessed by
the sexual ecstasy, though it should be a joyous
...*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
...*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
...*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
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 point 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 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 tangible manifestation of his
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 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 [sic] 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
Ibid., pp. 7, 21-3, 29, 30-33, 35, 39-40, 45-6, 48;
comments in [brackets] again by xiwangmu unless
...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
Culling, 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
...[what follows are] other workings of Sex
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 are a return
to the mystical, alchemical objective].
(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 that is going to be spent.]
(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. 57] for a
(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].
The 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 concentrate 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 repetition 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; comments in
[brackets] by xiwangmu unless otherwise
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 appendices, which contain
"Sufi Philosophy" and a sexual divination method
using I Ching hexagrams, somehow contain these.
...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).
re the 'necessity' of combing Crowley's works
in order to fully understand his comments:
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 (e.g. Culling) are
far more valuable.