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• Daniel Marin

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ASENATH MASON ♦ BECOME A LIVING GOD

oJa&Cet of ^\agic Foreword Introduction

9 >3

1. Demon Lovers

21

2. Sex, Possession & Dream Magic

39

3. In the Garden of Lilith 4. Erotic Dreams 5. The Feast of Flesh

57 85 105

6. Unholy Sabbat 7. The Vampire

125 147

8. The Witch Moon

169

9. Blood & Sacrifice

191

10. The Alcove cf Fornication

217

11. Demonic Children

233

Bibliography & Recommended Reading Asenath Mason

247 251

Become A Living God

253

FOREWORD * 9

^Foreword TARTING a book of this epic magnitude is no small task, 1 can as­ sure you, but before I begin to discuss what is contained here, let me make a few introductory remarks to set the stage for what you will find. I would first like to point out that things are not always as they ap­ pear, and while that may seem elementary to most readers, it is well worth keeping in mind here at the onset because as you will see in this text, Ascnath .Mason lays a lot of controversial and esoteric material out in the open for the casual magician, yet at the same time, much is left out of view due to the fact that they are the gnosis of the inner plane mysteries, which is as subjective as each person on the planet. This du­ ality is not only interesting to note for the psycho-spiritual side of devel­ opment, but also because it is an excellent metaphor for working with the astral plane. As occultists have said for a very long time, the interplay of the planes is a i . :\ : i He dance between positive and negative polari­

S

ties, and this book is i'. •

' o.-iment of this principle.

However, as much > i his book is focused on the subjective, it is just as much focused on the objective, in that the techniques you will find addressed in here are rooted in their availability to all. In the first three

chapters, she focuses on legends, tales and stories that have survived the

long centuries that can provide great insight, background and context for the work that follows. It is by compiling this information under one cover

that she sets the stage for w.iat comes later in the book, specifically the cutting-edge ideas and concepts 1 will address shortly. It is through the

sharing of this information that she gets all of us on the same page, which is the perfect starting point for this work. After all, as we all know, you

get farther with your growth when there are more people focused on particular techniques and entities.

10 * RITUALS OF PLEASURE

Even further into the book, she pushes the boundaries by ad^rCS‘ F subjects that arc generally not looked at in books of sex mapc , w include such controversial topics as sex with non-phys.cal bong£ craft children, and even the Sabbits of traditional witches and r c«ft.

Through her holistic exploration of these lesser know erful subjects, one is led down ■ load that i« normally enve ope ows. Ethics and morality -re treated in the appropnate hght, and no stone is left unturned in her pursuit of comprehenstvcness and effective tools for the competent, intelligent, advanced magician who .s ready to take their work to the next level in a creative and fun way. Is this just another book on sex magick? If you have that question, 1 can completely relate because there arc so many books available on the subject that it is often hard to differentiate between quality and pulp, so let’s just address this and get it out of the way now. I he answer to the question is that no, it’s not just another book on sex magick. It is a book that has been a long time coming, for a variety of reasons that we will

look at here. Subjects that are generally discussed behind closed doors, free from the judgment of the puritanical; sex, and specifically astral sex, are re­ vealed and explored in this tone. In most books of occultism, these sub­ jects arc usually discussed separately and almost exclusively from a male perspective. This has limited aiy true, further advancement on th: sub­ ject even though we as a species are moving into a more sexuallyopen paradigm. Because of the sexual perverseness and disease of the Abrahamic filths, sacred sexuality has been swept under the rug for rentunes, so not only has it been releg -

-.rk comers of society, but this

means it has also not experiet. ir, of growth or the f^se Of this book. I choose n-.v w. ,rds carefiiUy here when I make Whv

,

k Tm”1

1 **' 1 !1P'a*n w\v • believe this to be so, and

is oo i s a particular need and niche in the development of. ern occultism. Best of all, its release shows us that it is time for this |

atenal to come to light in the name of advancement for all.

ma^c,an Asenath Mason delivers a very important sen** t^,s in that it is written by a female magician. Th* j

. is a r

l

|

h

P°,nt t0 considcr because the bulk of published occult^

ecn written by men, and while some authors have put

foreword * 11

on female perspectives written X ^Xj

—

this was Maria de Naelowska ap • he most famous woman to do in Paris, France, in the 19» ’ ’T?*™* “ life translations of her writX “ £en °t beCn ”

I" X la"'

gnages, so Ms. Mason joi£ , v,j ^eiect group of female authors who share perspectives and lines of thought on sex magick that aren’t nor-

mally considered or explored.

In addition to her female perspective on sex magick, she breaks ground on a whole new level of cutting edge magick by focusing on not

only sex magick from a fentale perspective, but she also treads into the realm of astral sex magick. Not content to simply focus on sex magick, she takes it a step further and steps out onto the non-physical planes with

extensive research and techniques to use in more powerful and dynamic ways. Th. i these ram

many writings on the astral plane that can be found, and the astral plane itself to how to astrally project, and

what you .

when you get there, but there arc virtually next to none

available on asi . al sex magick specifically. A few authors over the years have written small books and shared thoughts on astral sex magick, but

very few have dedicated this many pages and the many extensive hours of research necessary to complete this work.

Not content to stop there, though, Ascnath takes things to jet an­ other level in here, in that she chooses to focus on astral sex magick with demons as well! This is the third piece of her unholy trinity, and through­ out these chapters yon will find many useful techniques to work with these entities on a plane that is closer to their own native lands. Explor­ ing these entities, and in particular how sex magick can be valuable and effective, she introduces the reader to new worlds and cutting edge con­ cepts that can be actualized through the use of this book. She pulls back the veil on true occultism to show that there are no limits to what «n he accomplished through the use of sex magick, especa ly ical experimenter. Addressing taboo beings through uNx, echm^

and pempectivea, she takes us on a consc.ousne. bed through the cosmos and what we encounter tn the darkness, which ts. after all, more common than the light.

^.UTU^OF PLEASURE

■

ex maps °nc of the most controversial and at the same time the s—/most attractive forms of magical practice. It holds great power and potential, but it needs to be understood to be applied successfully. Using sexuality to empower magic and make rituals more effective is an idea that has been present in the Western Esoteric Tradition for ages. On the one hand, authors of old grimoircs warned of dire consequences of ap­ proaching rituals “impure” and advocated sexual abstinence for days, weeks, or even months before performing a magical operation. On the other hand, occultists such as Maria de Naglowska, Paschal Beverly Randolph, Au -' Osman Sparc and Alcister Crowley, to name just a few famous chara < tc-r-. ■ 'Western occultism, promoted sex as a tool of tran­ scendence a evolution, showing that sexuality can be har­ nessed for n-._ ; They claimed that sex and lust is a power that

can be transforms. ; 'o energy, and this energy can be focused toward a magical goal, be it self-transformation or fulfillment of one’s desires. By using a variety of techniques, they taught their followers how to con­ nect with their sexual energy and learn to harness, transmute, and direct this force toward gaining personal power and self-knowledge, or to transform desire into energy that can change the world, manifest their

will in the universe and fulfill their personal goals. The idea that everyone is capable of generating sexual energy, re­ gardless of sex or age, and this energy can be harnessed and directed, is an old one, but it has not been given much attention from the magical perspective until the 20th century. The pioneer of expenments with

measuring and collecting sexual energy was Wilhelm Reich, an eccentric Austrian psychoanalyst and follower of Sigmund Freud, active tn the

l4 r, RITUALS OF PLEASURE

.

f , halfofthe 20th century. His particular area of interest w.. . force behind human sexuality, which he beloved to be the „d which resolves the whole social and tuner life of i„dhld^

•» d“ta ’cxu',i,yjs a r,n ■“own ” “deity or gravity, and it can be stored tn the organism like i„, He named this mysterious force “orgone by combining the *ords “Lsm” and •■hormone” and compared it to the concept of au,ivei. sal We force. Orgasm, as he claimed, was a method of discharge thu accumulated force within the organism, releasing a person from dammed-up sexual excitation, which otherwise can be harmful to tke in. ] dividual’s health. He believed that excess amounts of sexual energy are I the cause of many common disorders, both physical and mental, ar.d he I

advocated sex in treatment of schizophrenia and depression. Whether successful or not, his ideas remind us that our sexual drives and desires arc a power in themselves. They have ■ :-.-.-.ucal ability to regenerate, transform and change us. That is why tl. ection between sex and spirit is so important in magic and many p.. oners view sexual fulfillment as essentia! to spiritual fulfillment. • ' s is one of the basic iceas

behind Rituals ofPleasure. Why write another book on sex magic? There arc many excellent sources on the subject, and I have provided some of them in the bibliog­ raphy included in this book. However, while doing my research, I have found that most of these sex tragic manuals arc written from the male perspective- Some of them include the female point of view as well, but generally, the female perspective is rare, and those rare sources usualv emphasize the emotional side of sex without talking „f usrng it in a prac­ tical way. Another rhmg that Is missing in the occult literature at the moJXr“’Br,n’”'rL°r,L'f' Hlnd P*’h "“*• You will find many Xta BDSM efod , TCh:n8 y°U h°W «« ">**

proach to the subject without acn.llZproridfogTworking ^'"'aTf

practice, which can enhance you, riluats m

.T"

plane. Ri.uals .„d working teehniq.es presented here win

Ha"d Pi"h

INTRODUCTION ¥ B

and deH.es, and .rnprove your day-to-day life and weT^MlXs s wnt.cn from he perspective of an active of, J Path magic for o he rpr.ctH.oner., who, like my«elf, are interested in experimcn.mg with their sexual energy for the sake of personal development

Therefore, in this hook we will look at particular areas of magic and magical techniques, discussing their use in sex magic and showing h,w they can empower your sex magic rituals and how sex magic can em­ power other operations. We will discuss the use of sexual energy both for physical results and for initiation and self-transformation. The list below is a glimpse of what you will learn in this book, with a brief over­ view of what the following chapters contain:

* Chapter 1: Demon Lovers In the first chapter, you will learn about myths and legends of succubi and incubi. Wc will take a look at ancient accountsand medieval folklore, discussing the nature of sex with spirits, both in medieval and modem times, and speaking about how much truth is in all these stories.

* Chapter 2: Sex, Possession & Dream Magic In this part of the bcok, we will talk about sex magic in general and discuss )n>, • •lagica'. techniques that will be used throughout this book to w «:rl * ith sexual energy. These techniques include astra. magic and lucid dreaming, invocation and possession, evocation and spirit en­ counters, working with sigils and talismans, and inner fire/Kundahm practice. Wc will speak about advantages and disadvantages ot working alone and with a partner as well as those of indulgence and abstinence. We will also take a look at potential dangers of sex magic.

* Chapter 3: In the Garden of Lilith Here you will learn about Lilith, the legendary «d««s. mother ofsuecuhi and ineuhi, her QUphothic nralnt on the d«kstdeof

the moon, and her role in , w,|| present them on discuss methods to summon a dem nhvsicaliv with an the example of a ritual of LiUtu, showing how to work phystcrity wtth

»-»—- •”d

M

and drcam experience.

M

* Chapter 4: Erotic Dreams L. . In this chap the so calle

■

u.e will focus on sex without any physical tontact« f cr -out of body sex," discussing astral and

n0”

lucid dreaming te

.

t0 WOrk with sexual energy. Here you win incubus or succubus yourself and have sex

5"X r-

-• - >■

-

want it.

* Chapter 5: The Feast of Flesh In this chapter, we will discuss the phv and deities, and wc will work with the

। temple through rites of

.c meant tor couples, but invocation and possession. These worl they can be adjusted and used also by solitary practitioners . We will speak about Lilith and Samacl, how to work with them, and how their

sexual gnosis can be used for the sake of self-initiation.

* Chapter 6: Unholy Sabbat The subject of this chapter is sexual gnosis achieved through the

Witches’ Sabbat. We will take a look at the folklore underlying the con­ cept of the Sabbat, speak about nocturnal gatherings and their symbolic meaning, and present traditional Sabbatic techniques: trances and liminal states, magic potions and ointments, practices of exhaustion and sen­ sory deprivation, and many others. We will also discuss sex as a force of personal transgression on the example of a ritual of Diana and Lucifer.

* Chapter 7: The Vampire Here you will learn about astial vampirism and sexual vampires. We will take a look at the folklore of vampirism and sec how much truth is in the legends of sexual predators assaulting people in their sleep. In this chapter, you will also find out about practical techniques of astral vam­ pirism and learn how to summon a vampiric spirit through dream inagic and how to transform yourself into an astral vampire.

¥ Chapter 8: The Witch Moon In this chapter, we will spcakabou use of menstrual blood and fema|e 'nagic’ wi,ch«aft and the will learn here how the “blood of the ino practice- Yo“ way, alone and mixed with male sexual Ouid * a prat,ical and qualities these substances have in i, V a"d *’hat magical Valuei text. ’n k'gCnds and ‘he modem con-

* Chapter 9: Blood & Sacrifice Magic discussed in .his chapter involves practices of pain, rites of

dom.nat.on and subm.ss.on, works of deprivation and exhausnon, and magical trances induced by the gnosis of fear and depletion. We wll speak about BDSM and how it can be used in magical context. We will also go back to the very roots of sacred sexuality and discuss the role af die Angels of Prostitution in sex magic on the example of a ritual of Naamah as a “sacred harlot.'’

* Chapter 10: The Alcove of Fornication This ch is dedicated to pacts and long-term relationships with spirit lover 1 speak here about possible advantages and disad­ vantages of st. •• -u.1 liaisons and “sacred marriages” with spirits and dei­ ties, and I will also provide a sample ritual of entering a pact with a spirit lover, presented on the example of Leanan Sidhc, the “phantom mis­

tress. ”

* Chapter 11: Demonic Children The las. chapter will show you how you can use sex for instead of procreation. We will also speak about the concep of W-

“procreation” and “magica chUdren ” behind such practices and discussing how v

modern context. , Sex magic is both pleasurable and f^infuh^fun^and scary^ casjjri^

difficult, fulfilling and frustrating, . and transforming. It can change you in a for spiritual initiation or make you regress

b|c wayS) prOvide groand A|| depends on ,

u AlS OF PLEaS,JRE 18 * R,TL hal cxtent you are willing to open yourself a|| protections, touch youto the

how you approach it .MW for the experience-"

Se ,|| your limitations, taboos, fears and per.

core of your being, sonal inhibitions, includ g * It is a powerful path ol

-

you nevcr even thought to exist, self.rea|izatiOn. It requires tbc norma| consciOUsness of an

™.x

- r

„crrd on the physical level, but it may take you to heights and depths of the universe if only you choose to and know how to accomplish this. Sex

magic can increase your personal sex force and enhance your powers of

sexual attraction, open access to sexual mysteries

'i helpyou gain spir­

itual attainment, allow you to commune with dei »

levels inaccessi­

ble to your conscious mind, evoke spirits and aid

i in creating your

own, confront and integrate your personal Shadow, and so on. We will

discuss all these techniques in this book, and I will teach you how to use

them in practice. This is a grimoire of sexual sorcery' which will show

you that sex magic can be one of the most potent paths to power and iranscendence and an amazing tool of personal self-deification if only you approach it with an open mind and willingness to learn *

demon LOVERS ¥ 21

CHAPTER ONE

(J)emon c {overs HE belief in existence of demons that haunt people at night to Q_Z have a sexual intercourse with them was most widely spread from

ancient times to the Middle Ages. Ancient lamiae, mares, mermaids, and other vampiric spirits of ancient myths were transformed by Christian ideology into bj - tful succubi and incubi, agents of Satan, and their pri­ mary goal was .d pious people into temptation. And how else could they do it if not

1: ering man the forbidden fruit, carnal pleasures with

sexually attractive partners ready to satisfy each, even the most per­ verted fantasy? W ho could resist such a temptation, even if the lover was Satan himself? The Devil al ways had a profound knowledge of human needs and knew how to temp man, and in most cases he was successfah The distant perspective of God’s punishment and eternal damnano was nothing in the face of earthly delights that were close w.thm the reach.

Legends & Folklore To understand the fear and fascination that

*

ancjcnt spirits

with demons in those times, we shou ir ,CU|)US and incubus. Accordthat served as prototypes ol the mtdie\ a sexua| energy were ch*lcn they appcared n t form ofbeautiful and alluring women. Lilit •-elfis often thought fromTk cfr°mtheMcsopotainian,or^^d :
but

victims. Tilroa woman did not

succumb to their charms, they Wou|d h

L°VRRS * «

force. Their Chinese equivalent Was ^ous and uke ■"»" who kidnapped women to keep >hcm,' h ‘ fc nese folklore, we also encounter the Oni d" h'“ PnV“' hst™ In l.t maidens tor the purposes cf mating, steaim.??'* *h° aM«'«l yo.na flesh. And finally, in New Zealand’here weref“ S°U'S ’"d “""8 ^eir guardians of the wilderness, who often took h“"ed Pa,uP‘i«he. them late at night. They were thought to be v "’1 °VCrS “d and used their musical skills to arouse h..« ” cnicd flutc players carried off to the fairy world. ** Womcn who were then

in Japan succubi were railed fox maidens and known fM their shlpc shtftmg abilities and them power of seduction. Their true face couMfc

only seen tn a mtrror reflection on the surface of water. In China meh spints were called fox fairies and they were clever shape-shifter and deadly tricksters. They could morph into tempting, wicked young women and drained the vital essence of their human lovers during or­ gasm. Another Chinese entity of the succubus kind was Madame White, a lethal, possessive, eerie demon in the shape of a fabulously beautiful woman dressed r white, but her true appearance was that of a massive white python tpancse folklore, she was known as Yuki-Onna or ppearcd as a cloud of white vapor and hovered over Lady of Snow ■•.ire mist. Through her icy cold lips, she sucked the sleeping men life breath fro; mouths of her unconscious victims.

All these legends show that we are dealing here with a phenomenon on a worldwide scale. Beautiful womcn and terrifying ghouls, demonic

entities and friendly spirits, discamate souls and human witches—re­ gardless of a belief, sex and relationships between man and otherworldly creatures are a concept that cannot be ignored while discussing the his tory of humanity. In this book, we will take a closer look at some of these beliefs and ideas to see if they still have any value for (he contemporary magician and how we can use them in a practical way.

The Incubus & the Succubus inspired by ancient folklore and the contemporary witch hunts, succubi a,1d incubi became an integral part of the Middle Ages, drawing much

26 * RITUALS OF PLEASURE

ji^c'rs jind pro" attention from the contemporary scholars and ch“r^s^an theologians, voicing many controversial theories. According to • wo|ncn> wbich an incubus was an angel who fell bccausc ° . • rcrcoursewithhuturned him into a lewd demon continuous y m-c i “incuman .overs. The word “incubus” itsel den..succubus» -.... « * on Sunder somethin,,-

comes from Latin sticcubnre of demonic |0VJrs although this was not entirely true t««_ wcre f were believed to mount their partncmalc entitics wh„ demons who seduced men uhfctte haunted sleeping women and formcatca medieval demonology, however, they were presented as one kind of de­ mon, varying in shape depending on the human sexual partner. In the female form, these demons stole malc semen and then they assumed a male shape in order to copulate with women and impregnate their lovers with the stolen fluids. This view was quite controversial, and medieval demonologists wcre not able to specify where the demon preserved the semen in the meantime as spirits were thought to not have a physical body. On the other hand, it was commonly believed that spirits can ob­ tain a body somehow, and the conviction of possibility of sex with de­ mons was confirmed by many contemporary scholars and authorities. It was also confirmed by the biblical story ofangels who descended to earth to copulate with earthly women: “The sons of God came in to the daughters of men, and they bon childrci r em" (Genesis 6:2). Thus, not only was such an act between huma spirits possible, but also it could result in offspring. Medieval ti. . c.^ns and occultists com­

monly regarded relations between humans and spirits as an acknowl­ edged fact and discussed it in their writings with such confidence that it as impossible to deny it. Indeed, the belief in demon lovers was so

a hmtV i31

* j68 3 man *n Bo*°8na was sentenced to death for running

contpm 6 succubi> and this is only one of many examples cf the contemporary convictions. an incubusbc,‘e* thal an interc°urse of a woman with

of a snake a„

'■Tui” ■ • •*: . gb,rthtoa mon«er with the head of a wolf and the tail

two-legged se™ c“ Augsburg in 1531 testified that she bore a rpent. Still another one gave life to demonic children who

were immediately taken away from her b ” diev.1 world there were many Icgends'abo^^t Also,i„ thcme.

begotten by a demomc parent. Among then, « c *•>“"* known historical charterers; Alexander the c On • f'» wellScipio Africanus, Remus and Romulus ' C«’« Augusta,, who was believed to be a cambion (half’human hS “T" M,rlinmortal woman and an incubus from whom i, l ‘. Gnazzo, the famous seventeenth-century demonologist, wrote in his Compendium Maleficarum that incubi appear to

women as grown-up men and sometimes in the shape of a satyr or goat.

The relationship with demons could last a few years or even throughout the whole life. In the contemporary accounts, we find notes that many witches testified that the incubus first visited them when they were a few years old and then came regularly - v hl when they were growing up, and even after they were mat..... In the beginning, it was then; ■... ibi and succubi exploit hu­ mans without their consent. Bat there .vere also other theories. In Mal­ leus Maleficarum, for instance, we read that witches give themselves to demons of their own accord and arc even proud to have a demonic lover. The reasons why demons enter relationships with humans are many, but they do not necessarily do it for their own pleasure as they do not have a body and cannot feel lust themselves. Most often they copulate with hu

man4 lu “lead them to sin.” Another reason is that during the inter­ course with women the incubi impregnate them in order to increase the number of sorcerers. And the third reason is that demons are intermedi­ ary who carry the semen, which is one of their primary roles. But the authors of Malleus also admit that demons do not always use human se­

men. For instance, when a woman is sterile, the incubus copulates with

forall kind g'7 ‘‘Vr. Sa.nsfaction- Thisconviction leaves a fertile ground

h fo! 2 CXPtr'm;mS'and We wi" di8cu« the following chapters of this book.

i" one of

There were also special occasions when succubi and incubi were be>.eved t0 appear more often rhr„ Thosc were the

DemOnix)Ver times Of the year, such as Christmas, Easter Pcn, tja„ festivals. According to Christian dcmr)no ''“'’"^«hcr Chns. tempt people sacrilege and bring them T*”8’ did „ those days it was easier to trick people because ofT''°"' on sins committed at this time Were not regarded a • h COnvictio’ ‘hat time demons had more opportunities because man AIS°’* ,hat young girls, on beast Days were thought to be mo?^’ espccia,1>' and curiosity,” and therefore more easily seducJT™?” Wfene8S witches. by dem°w and

However, the most popular occasions to copulate with the d, were, of course, the Witches’ Sabbats. According to contemporary^ liefs, those ceremonies always ended up with an orgy and group de bauchery. As wc read in Murray’s The Witch Cult in Western Europe, “They went to the Sabbaths or Meetings, where they Eat, Drank^ Danc’d, and committed other Whoredom and Sensualities. Every one had her Devil in form of a Man; and the Men had their Devils in th; form of a Woman.” The demons could appear in whatever form they liked, and it was not unusual that they shape-shifted into animals to have sex with witches to r hem more pleasure. It was believed that even if the demon appeal e. e shape of a serpent, goat or raven, the intercourse Her animal forms were those of a dog, cat, deer, or was still possil ■ ties -ried at Borrowstones in 1679 was accused of bull. One of the having carnal copulation with the devil in the likeness of a man, but he removed from her in the likeness of a black dog. In some areas, it was also the Devil’s custom to have intercourse with beautiful women from the front and with the ugly from the rear. In other words, everyone re­

ceived a fair amount of pleasure and satisfaction.

The succubi and incubi were also known to be jealous. A lego

it that in the 16th century a girl who had been living with an। intu>_ gan flirting with a son of the owner of a tavern. In revenge, c lover burned the tavern together with the whole town, Anoer un Siory is (Old by Guibcrt of Nogent tn the lUh oennt^ thor describes how his mother was haunte } to resist his temptation and got married but then t of impotence upon her husband. It was only a te

incubus casta curse ^,crs

.COEFLEASURK w » Rrrt Al-

curse and consummate their mir

hemanwa’ab,etOr

did not

XnOdtesPXdPCdeInnic entities^

ofEgyp. «< :iS"^ '.. sSain,Hilary, while having hi. res!. was aaoe,. his “unclean .houghis, of nakcd women. Usually, panied by • few succub tcmIjMtion but there was also a story of a h*. bravely resisted demonic seduction and indulged in such a d;. mit who yielded ',hc wnth bccause of it. Also, nuns were b:^chcn thathcdied w th. ,cchcrous lkvcd to be, espe;

>

of demons who tricd to seduce them. In

X^phonsusde Spina relod rhe .tones of several nuns who were often Haired by incubi and woke up in rhe momrng to find themselvn polluted as it they had slept with a man. Malleus Maleficarum describes the following story: a young nun was for a few years molested by an tncubus and could not banish him with prayers, sacred water, or thc cross. When she confessed her sins to 1 prioress, she hastily said that she took the nun’s punishment upon herself. Thus, the following night the de­ mon visited thc prioress and tried to tempt her in to a sexual intercourse. In the morning, the unfortunate woman renounced the young nun’s sh and thc demon returned to his previous victim. I'he relationship with i demon lover, whether voluntary or not, was therefore believed to be 1 dangerous liaison.

Sex with Spirits Myths and legends about intimate relations with demons usually present emonic sex as incredible and giving much more pleasure than sex with indvniLthCr' T"’ unmarned women, witches or even nuns, will-

continued tho?^ |CS l°

DeV’11° en’°y lhe P,easures of the flesh and

The contemix r *** yWS* °ften Until thc end of their ,iveS‘ might be to free fh PnC|tS ^d women werc nt as eager as they

asked for spiritual hdm Th °bsession>even when the>’ was often too great rC P easure rece*ved from their demon lovers ''° PV' Up' a"d d«Pite of confession and penance,

...

DEM°N COVERS < 3.

they were still prone to temptation. In one of th counts, we read about a mar. who slept with a ”Xte€nlh-ccntUry acand would rather die in prison than give her up The yea* any form people wished and embody thei, ideal , . CV'*COuld as^me mons were believed to trick men and women into dt' tating their wife or husband, but even if the nPr *a,SOns b>in*lover was not their spouse hut an incubus or succubus',^ ** was usually so great that the) continued these relation^ XT™"’ for months or even years. The incubus could enlarge his memUr X

havmg sex w,th h.s human lover, and, therefore, women derived mrxe pleasure than they did with men. Ludovico Maria Sinistrari a seven tcenth-century Franciscan monk, wrote that women who slept with incubi found afterward that lovemaking of mere men was paltry and unable to arouse them to any degree. It was the same with men who lay with succubi, and often their human mistress could not compare to the de­ mon lover icgaidkss if this liaison was accompanied by the feeling of guilt and the vision of soul damnation.

However, ni;i';, medieval descriptions of relationships with demon lovers show a completely different picture and emphasize the extreme pain felt by woi hiring the intercourse. According to them, the incubi had a ven member, hard as iron and cold like ice. Also, their semen was frigid and unpleasant. Therefore, many witches complained about pain and the lack of pleasure. Partly for this reason, it was onginally thought that women succumb to demons not of their own will but out of fear, as if they were forced to sex or even raped by their other­ worldly lover. Guazzo, for instance, tells a story about a couple who pro­ cured a succubus lor their son, and even though the boy was eager for the experience, it felt as if he entered an icy cavern. But then, in the Re­ naissance sources, wc read that people copulate with demons w » in order to satisfy their lust. There wc can also find dovriptions enormous pleasure derived from carnal acts w ith demons, at for instance, writes that the semen of an incubus does man, but it is more abundant, very thick, very

woman ukcs

free from serosity. Besides, the because the greater care that both shall enjoy a more than nor b The contcmpothe venereal excitement, the more abun ant i illusion rary demonologists also emphasized that demons can

„» RITUALS OF PLEASURE

, cd onlv once or twice is repeated fifty or sirty that the sexual act perform made usc ofa double times a night. Others clam could jbuse hjs |ovcr slmultaae(membro s^ttlh bifurca 4>) dcnion as member was often described as ously with both organs. snakc-likc, made sometimes of half•■generally sinuous, pom a,^ commonly forted pcrformed both coitus and ped-

iron and half-fta1 ,

”^nce while sometimes a third prong reached to his lover's

mouth,” as we learn from .he account of Pierre de Lancre, one of .he

contemporary witch hunters. However, not all Christian theories were identical. In the 17th cen(Ujy, Sinistrari proposed a completely different theory about sexual re­

lations with the spirits. In his view, incubi and succubi were not Satan’s agents, hut entities endowed with a soul and intellect, an intermediary

form between angels and humans:

Clear that there arc such demons, Succubi and Incubi, en­

dowed with senses and subject to th
ru ption, who

are capable of salvation and damnaii)

oble then man,

by reson of the greater subtlety of then . its. and who when having intercourse with humankind, male or female, fall into the same sin as man when copulating with beast, which is infe­

rior to him... But when copulating with the Incubus, it is quite the reverse; for the Incubus, by reason of his rational and im mortal spirit; is equal to man; and by reson of his body, more noble because more subtile, so he is more perfect and more dig­

nified the mam Consequently when having intercourse with an Incubus, man does not degrade, but rather dignifies, his nature.

but aCSe^i rSP7Ve?SCXUaI relalions wilh

were not a sin

versial theory comnl -rl ' * human SOuL This was a highly controchurch, which Xded l|hCO,’'radiC,Ory “ ,he Offici*' d°C,rine of the

bestiality, a sin far worse tha'1TW'th *ncubus as buggery or many church fathers admitted tt?^10’1^ "k1*17, althou^h that thc au*v*^s of succubi and incubi

DEM°N lovers M were performed with the permission from God th* from punishing these activities as heresy. ’ d,d nons that women arc not allowed to derive pleasure

and Dr. William Acton, the Victorian authority on est woman seldom desires any sexual m>ts to her husband, but only to please him. *>ew the Devil and “forbidden” pleasures seem

scxua| A mOj.

§|1C sub-

wonder that with this attractive.

« fij Myt*1 *

d.n, sources or choose to take the ac«,u„u

Whether we belie"e «he »"

dcmon lovers have been a

rn tiines> these concepts and ,dcis

of Christian demono^

Of great mte^t f°' ’ 1Derstit ion and symptoms of a number of ntentll „rereduced to mere oftcn thesc stories werc disorders and it is als

part of a witch>s bargain wift

hu„ters tan hardly be taken as a credible

Se, with demons w

forced morc p|easurCt put in the morc you get ou , more energy and bct. morc orgasms (or more intens power of orgasm not ter results- Thisistrue on the one han o J Conscious mind and allowing us to access and work w.th per-

material that is normally inaccessible to our consc.ousness. Hav.ng sex for a long time but not being axle to establish contact w.th your sub­ conscious mind not always guarantees a desired result, and the only cffeet is that It will simply leave us exhausted and sore. Donald Craig in Modem Sex Magick writes that every person has a “point of negative re­ turns” and extending sexual activity beyond that point is not only fruit­ less, but it may actually have resu ts counter to our desire. I fully agree with this statement, and sex magic is one of these areas where personal experience and a great deal of experimenting is cssun rial to be successful Do it a lot, alone and with a partner, and see w ? works best for you, how things work, and what timing suits you b Sex magic can be focused on energy alone 01 it can involve both the physical act and energy work. In either case, however, you need to be able to raise and work with your sexual energy. Apart from using orgasm

as a technique of thought control and working with your subconscious mind, sex can serve many magical purposes. Energy raised during sexual

act, whether auto erotic or with a partner, can be directed toward man■festmg an intent on the physical plane, but it can also be kept within the body for the purpose of health improvement, well-being, or inner ala” a wP'",U Sdf-,ranSf0rml,i°"- Th< -xual trance can elevate XtnT L“rCnCe 7S'iCal S,a,C‘-if such is of ou: this kind of manifestation

' ma-lh'ngS in “ur life if our goal is

This is also connected with thC 7 drCUSS ’".‘h* further in this bookwhile some magicians say that 'th^foX^'T.“ re,ention’and y the former ,s a better way to direct the

sex,possession&drf.m% *DREAM magic *43 energy, others cla.m .hat tb.c release of force is notk- L the practitioner. For further study of this subi h’”8 but ha"nfult0 that you refer to sex magic manuals written by ml’ °WcVer»1 su?g«t female magic, fluids 01 energy released through 3 * a",h°r3- In taseof kept within, and unless wc specifically direct it * "Ot ,Osl but simply remains there, affecting ns either in a g bod!'- “ fects are not uncommon if the energy is not tmn f ?d W4y' Bad ef‘

simply gets stuck in the form of happen both to a female and male practitioner alike, a^d w7X“

speak about it more in thc following chapters. If you know how to raise and direct your sexual energy, you can achieve practically anything, from simple mundane things, like extra cash manifesting in your life to advanced spiritual initiations and developing your ability to become god-likc. It is therefore an excellent tool of Ixift Hand Path magic, and from this perspective wc will approach it in this book. Let us now take a look at magical techniques discussed in this grimoire. Their practical application will be provided in particular chap­ ters while here wc will glimpse into their basic features and their con­ nection with sex magic and sexual gnosis.

Astral Magic & Lucid Dreaming Dream magic • . astral techniques are used frequently throughout this book, and you should alreacy have at least basic astral skills to be able to work with these methods and rituals successfully. Astral work usually involves such practices as scrying, lucid dreaming, vision quests, astral travels, or out of body experience (OBE). Astral magic also comes with a lot of misunderstanding. Many practitioners approachmgth.spr.ctKe expect themselves to literally float over thc physical body, an t they try, the more they fail. In fact, this kind of experience can happen, but does not have to, and usually, the motif ol se 1'''""“"

on

body from the physical is only a m'“ph"f°e7,XdVm the body and in our mind. Our consciousness

* ,m ot thought-forms, and

projected onto the astral plane, which s jhen eXp|orc various if we learn how to control this experience, wc e . our magjc manifest astral realms, interact with .heir denizens, an on the physical level. This has to be learned beca

moSt of «astrai”

44 * RrrUA^0FP,'EASURE

nonna||y have in our day-to-day life

, cxp«ricnces n arc obviously drcams. When wc and "ou*of • Thc most commo „ ..drcam„ ^y so lhat Wc tte in^lun,a*J< re dothcd tn «•» and intCract with thought0UF through the d.cam crV’ „ in Our drcams we explore the n, our personal issues, or let go of our f°Xhen of "^''entities described in grimoires are not objecmens, angels, and other subconsclous mmd. I ant not gotng ri„|v eristingbetngs.hu P , would ,lke to draw your atte„. ponder here whether t 1 magical circles. ln lion to the fact that su ease, evocation bnngsto’ scions to the light o effect. Again, this can

forces from the depths of the unconlhus channding your desire to ar. thn)Ugh a variet). of scx magic techniques, spirits, you will be able to use

Invocation & Possession Orgasm, as well as a prolonged period of sexual stimulation, creates 1

special state of mind that can be used for a variety of magical practices, but is especially useful in invocation and divination. It is a “ little death

that shatters the ego and opens you to all forms of “out of body” expe­

rience. That is why it is considered so power?; '

al! kinds of channe-

ing practices and works involving communit i. ..nd interaction with the Other Side. At this point you can invite a di o or spirit to enter yovr body and speak through your mouth or simply you can open up to their transmissions and channel them in the form of automatic writing, draw­ ing, spoken messages, etc. You can glimpse into the future and the past,

sec events to come, or achieve a higher level of understanding and selfknowledge. I his makes sex magic a perfect component of invocation, as all th*s happens in a natural way and does not need special ritual formut can, however, he combined with ritual techniques for the sake of

in Ms bnnV "tk nd 'T takt a C*0Ser ,ook at such tcchniques further able to prolon/ °d''rcqu,rcment for th>s to work effectively is to be

heightened awarm

eve extended periods of -3"-) through sexual stimulation. The state of ‘emptiness” that continues afterward can at i 1CcomPanies sexual climax and often 3,50 beUsedas starting point to all kinds of

kind Of a trance that brings you closer to the divin “a experience of other planes and dimensions and lnav ’ 0PenS yot t0 ‘he thc forces of the Other Side. This is simiIa’r t() ** y0U a Cannel for sion” in the normal understanding is often asso^T"’ Mposst on your own. Both approaches have their advantages and disadvantages. There are also many mixed opinions of how this should be handled. For instance,

some magicians claim that your sex magic partner should not be your life partner but someone you can sec as impersonal and have no emotional

attitude to. In this paradigm, your partner is your assistant who can per­

form certain roles in the ritual, from being your servant to impersonating a deity or spirit that you wish to commune v,; tion is finished, you both get back to the iinj •_

Then, after the opera­

, non-sexual attitude

toward each other. This is based on a com.. ■ if you develop an emotional attitude to a spirit or deity summer ..-J through a sex magic working, you may then project it onto your partner, which is illusory and often leads to obsession, possessive attitudes and toxic relationships. In

other words, it only complicates the whole thing. Also, strong emotions

may sometimes act against the couple in a ritual setting as then the partners may take their daily issues into the temple without being able to Xe

r

Td’ “hiCh ca"

,he resul,s

operation in a neg-

s o Id °'her hand’lhEre arC CUimS th« - -Wo partr.ers “lbX8erS °r r frCndS touse k is emotional bond it

Z „oTthe

Therefore, the more feelineTth

d for

>i°nd

change, and without CXpericncc of the flesh*

tense they arc, the better results of°thCr>

see, these are completely oiWt

j- fine for some

the m°re

magK they wil1 have- As You can

while the former works ners, oiherswdl find the latter more effective

SEX'POSS®sioN&t)^ intl-irpreclice. Again this isa ' oUt what works better for you. Xpen^cnting atld • • I Similar opinions can be found on autf . hand, we have a claim th.t magic performed^ °" cffccIS because there is nor., energy involved £ X magicians prefer to perform ® magic alonc "her ha„d, m it wilh a partner only distracts them fr„m lhc "S'*•'doing better focus if they simply masturbate. That is som 7 ’hey >«

dure as many tunes as you feel comfortable Mak 7 . 'prw'' joy the meditation. Do not struggle, and if yoi) feel aSUrablea"‘1 «• ant physical symptoms, pause and refer tn y pam or ""P1^ techniques provided in my Draconian Ritual

rices. This meditation should not be painful or cause any issues

If you choose to combine it with sexual stimulation, you an take it to the point of orgasm if you wish. This greatly depends on whetheryou perform it as a > ! i-alone exercise or preliminary practice to further workings. In the case, it is better to only use it as a magical “fore­ play” and leave g

.

m for later.*

"'"'Kll^oPL,IT^s;

CHAPTER THREE

cln the Garden oj N (he Hebrew legend, Lilith, the first wife of Adam, refu5tsl0|,e

q

beneath her husband in sexual act and leaves the Garden of Eden to

settle on the shores of the Red Sea. There she mates with Samiel, the

Prince of Darkness, each day conceiving hundreds of demons and teach­

ing her children the art of seduction and sexual alchemy. In the Qabaiah. she is the Dark Initiatrix, the ruling goddess of the path and personifica­

tion of the femin if.

urrent of the Qliphoth, where she rules with Sa-

mael, together

ng the legendary serpent-dragon Leviathan. or

Tanin ’ivcr, the p

pie of timeless existence that underlies the whole

Draconian/Typho Ln Tradition. As a goddess of many names and even more faces, she is the embodiment of life and death, sex and transgres­ sion, transcendence and immanence. As the Queen of the Night,

the most known manifestation of the demonic feinimne-the X ai en, the Harlot, the Alien Woman, the Night Hag, the ^tot er ° ,

mes

and Abominations, and the End of All Flesh. In rites o

jetwee®

*ith liquid darkness flowing into the temple, diss°

vapors-

the worlds and cloaking the practitioner in clou

She is a beautiful red-haired woman with mi

a is a snake, splder’

decrepit crone with grey hair and wrinkle s »’and caveM1

°*1, lioness, and wolf. You can meet her m

f fornication.

hurial places, in torture chambers, and in t

her venom *

co>ls around the practitioner like a serpe ’

dissolves the boundaries of reason and into and lucid exaltation—hypnotic trance o p

the mind

‘

cCStasy-

c scductrcss will be the subject of tjj,

58 » RITUAI-’0

This archetype °{r

| garden on the dark stde of the tnoo,,

chapter. We rf Sitra Ahra and ask her to guide „ follow her into the (.^’biddc, sexuality, explonng v.s.ons that male ihroupb mysteries ot ■ dJrk pas„„n,, .nd cravings we do not eve„ people blush, hidden < frce oursc|ves from the bonds of fafe • an astral orgy with demons. We will drink tkc realize we morality and indulge m through the night. And we will fCr-

blood of the moon am tili2C .he womb oi the g

vith our wi|| and makc CVen the wildest

"eGa'den of Lilith everything is possible, and the only limit to Xyotcan experience is the limit of your own tntagtnat.on.

The Queen of the Night In mythology and popular culture Lilith is the mother of demons, the queen of adultery and fornication, the ruler of harlots, and the origin of

all evil. Depending on a source, her role fluctuates from the lowliest of origins to the queen of Sitra Ahra, and even the consort of God himself.

The first mentions of this dark goddess appear in early Sumerian art and

writings and are traced back to the middle f

• 3rd millennium BCE.

Later, her name becomes associated with th v.-.itic world Layil, mean­ ing “night,” and in this form she enters Jewish legends as the queen of

demons and evil spirits in Jewish mysticism and folklore. We can trace the development of her myth through art and writings as well as through a number of Talmudic and apocryphal sources, which apart from the Su­

merian myths also include Babylonian texts, Aramaic incantations, Jewish references from the 4th to the 12th century, Renaissance Europein scriptures and woodcuts, Qabalistic sources, and literature from the

12th century to the present day. oredamrveSOPOtan!ian mytho,°^’ Lilith appears as as “ “Lilitu, Lilitu,” ” aa kind kind oft of a related to ArdaH ?.aSSdU,lS pre^nant women and infants, but she is also l>o reveX^’nf7UbUS *h° h’Un,S me" * Th're spirit is called Lilu ^rLillu) "the f ‘T’1” th'S anC'ent '°re:

named Ardat-Lili Liln w k iCIS an^ there is also a being areas and was especially d WandCr through deserts and in • p* lb dangerous to pregnant women and infants.

titu was seen as his female UUTll „ ' u6ht to be the prototype of lhc godd ’ "d at Presen, time (thieh means “maiden Lilu” or “Lilith^ And My £“

adlf , ghost of a young girl who died unmarried ^"a^ ,hc land, visiting men by mght and giv, fc d -.r.Jertd "«• scmin.l fluids obtained from her sleeping |„vcrs S£"l'hild''" bt nighl and

believed that both Lilith and her children haunte Vls>ted houses to strangle newborn children

a succubus, she had the power to arouse m

semen. at night and cause noc

60 * RITUALS OF PLEASURE

• • i from the semen collected during these nightly visturnal emissions, an irits. As an incubus, she impregits she begot more emo . ha|f^emonic half-human children nated sleeping women and conceiveu that would become witches and sorcerers. Her role as a demon of promiscuity does not end here,,though .Ac­ cording to some sources, it was Lilith who offered Eve the forbidden fruit in the Garden of Eden, the gilt considered to he the sexual act. Only after leaving Eden did Eve give birth to her first child, wh.ch suggests that she and Adam did not know sex before. Sexual pleasure was there­ fore the initiatory secret that Lilith revealed to the Edcnic couple. It is also thought that Lilith posscssec Eve during her intercourse with the Serpent (Samael) and thus she is the real mother of Cain, the first in the line of the Devil’s descendants as well as his lover and mother to his demonic children. Moreover, according to the Zohar, when Adam de­ cided to refrain from intercourse with Eve for 130 years as a penance fcr their exile from Eden, Lilith visited him at that time as he slept and for­ nicated with him against his will. From this union were born the “plagues of mankind.” At the same time, male spirits came and impreg­

nated Eve in her sleep, and she too became the mother of countless de­ monic children. According to Jewish folklore •hth is believed to lurk under doorways, in wells, and in ktrines, •e Impure Woman, and she will continue to lead men astray ■’•.a; judgment. Lilith’s realm is the wilderness, the pla and magical development, use it for transformation, self-anp

6J , R1TUAW OF pleasure

The Dark side of the Moon ■ ,he Tree of Night, also called the Tree of Death, is In Qabahsnc magic, [f Life Instead of the Sephiroth, we have the dark equivalent to t c by dcmons and abominations of the the Qbphoth, dar earth, represen

■

mat is nol contained in thc Scphircthic on while the moon was punished to merely reflect A * *Un‘ And power is still contained in its dsrk aspect ’ within th * th’S oriS>n* This Qliphothic realm therefore represents the luna Jistic Tree. Ascribed to the averse"

°f Ganulid

the dark side of the moon or the moon dripping bW ThereV^

many associates of this sphere with blood rituals, sacrifices my,tied transformation, and baptisms through blood. Traditionally the moo. phases correspond to the menstrual cycle, which makes menstrual blood

a potent ingredient in Gamaliel magic, sometimes used alone, other

times combined with male sexual fluids. While traveling through the Tunnel of Thantifaxath (rhe path between the first Qlipha and Gama­

liel), we often experience visions of a cave with blood stained walls, blood red river, or s n let moon dripping blood. This is also the imagery that can be successf u l . used in meditations to access the Qlipha through dreams or astral travels. But the blood used in rites of Gamaliel is not only menstrual. Lunar magic includes the vital substance of the practi­ tioner because it is the symbol of life and energy, the food tor the spin s that act as our guides and allies, and a powerful tool of personal trans gression. Blood is also connected with vampirism, and both in the tunne

of Thantifaxath and in the Garden of Lilith we meet vamprru. j feeding on blood and sexual fluids. Here, on the dark skde o Lilith is a succubus gathering sexual energ) ^ener^|s an(j labyrinths dreams and fantasies and directing it to the dark tunn

^nts

°f the Qliphoth. As the ruling force of Gamahe , ^.on sexuality, but also death and decay, the power c °f destruction. All low magic works through t

w ieaily associated with sexuality, and here we encouC^X

from our sexual dnve: lusts and erotic taboos, fears and obset^

shame and guilt, and much, much more. All this has to be confronted and embraced m order to realize and release our sexual potential, in both

spiritual and physical sense. This is the legendary sphere nf “forbidden” sexuality, which throughout the ages has been poisoned by popular cul­ ture and mainstream religions—the realm of “obscenity” and “perver­

sion” that is embodied by Lilith and her demonic children. In the sym­

bolic sense, Lilith represents the fully awakened potential of sexuality: liberated, self-co:

nt, and unconstrained by any limitations or barri­

ers, be it culture hgious, or personal. In the Hebrew myth that we discussed here, 1 i . < and Samael are opposed to Adam and Eve, the lat­ ter typifying the : ubmissive sexuality: sex that serves only the purpose of reproduction. The forbidden fruit offered by the Serpent (who is ei­

ther Samael or Lilith in tales and legends) stands for the initiatory role of sexuality. This knowledge has been poisoned and repressed by church from the Middle Ages onward, but glimpses ot it

form of succubi and incubi and can be explored throug

tral magic. Therefore, the magic of Gamaliel is o astra volves lucid dreaming, astral travels, and exp lo^^terej states of mind-

through fantasies, hallucinatory states, and ot e

an(j

em.

fhis way \Ve can consciously interact with brace the potential that goes with it.

Gama-

There are also many other ways to enter

.he Garden oi i-1" sexual cente

,lel magic is connected with the Svadist an ^hHsh cOntact wit t the human subtle body. If

. focused meditate -

energies of this sphere, it can be done t

l1A150FPL^URE 66*kiU - ’ ^heved that this is where the astral van. U- rhakra. Also, it is o,,cn |e body to feed off our sexual encrgy X «*h ,ben”e“X'.°u- *«* regutar c'“"si7 °?is tlkri we Lf, is worth n°"ng r,inks vampires or parades feeding off our |je van gel rid of un*a"'e ' thi’s |wvcs a large field for us to experim.M force Onlh"’ll,cr

'

pires ourselves. We To attract a succubuss abstinence, as this mcr^ entities easier- Il w‘ “

in one of the chapters of this bock. we can also experiment with sexul cnergv and makes contact with these (hat a largc number of accounts cebus hajntings are ascribed to nuns, priests,

loVers as well as becoming astral vam.

twk the vows Qf chastlty) „ (o yomg

Kribmg succub

hermits, and

„Z«- • Z>"

h i

(.xua| initiation. Sometimes it is not the pro-

restrains from sex “ m°r? t y '° eXPenCr

Energies of Gamaliel. Long periods of sexual abstmence, such a, weeks or months, can increase the level of your sexual energy m amazxig

ways, although this method may not appeal to everyone and it is not easy to do in relationships. If, however, you are able and willing to expenment, my advice is to try both approaches, i.e. a lot of sexual activity and

the lack of it, as both have a great potential:. .: an be used in sex magic. On the astral level, apart from the example- >

,tinned before, the ma^c

of Gamaliel includes techniques such as shape-shifting, lycanthropy,

theriomorphism, and vampirism. Witchcraft and traditions celebrating unrestricted sexuality are connected to this sphere as well. We will ex­

plore some of these methods and techniques in this book, and if you are

interested in Qliphothic magic in general, 1 suggest reading my Qliphothic Meditations and Qliphotiiic Invocations & Evocations.

The Harlot love.Herga^enH^’ *jC°me3 31 fir8t as a y°un8 maiden t0 arouse a tempting seductressT^n

* bcautifuL Then she beconieS

red dress and her body0S of flesh alone, ingofS m'S,aken fM* “Wh°re” ™lgar understand-

and command

tO^TnXX^r Wh°m ™ “ g. She will only assist in your work if she

IN | HE GARDEN OE LILITH ♦ (.« finds you worthy of her guidance. Otherwio

suit her. Her wrath is furfous ,„d d„

-^est will only 1„. MVUVC> ana she never forgives

Her “virgin" aspect is highly ambivalent as well Tradif 11 u word - virgin " designated not only a girl prior of a S() an unmamed woman who had lovers outside wedlock but shutmed the bonds of marital vows. “ Wgin” goddesses arc therefore those who seduce and fascinate but cannot be possessed or bound. It is also natural that many of them are archetypes of the Divine Female who is at the same tune a virgin and harlot. Lilith is not bound to a single partner ei­ ther. Her gnosis is accessible to anyone worthy of her teachings, but’her pride and independence cannot be underestimated. This would be an insult which might lead to the failure on the spiritual path. Lilith can be extremely destructive, hostile, and deadly. She is a furious goddess who enjoys sacrifice, violence and suffering, and she takes delight in blood and death. She will cut out ycur heart on her altar to pass the judgment on your soul, and she will liberate your consciousness in a trance of or­ giastic frenzy, through the ultimate intensity of pleasure and agony.

Lilith’s gnosis is sexual because sex can open us to all forms of mys­ tical experience. At the moment of orgasm all other activity ceases, wc arc lifted to th- heights of ecstasy, and our mind is emptied of all thoughts. Thh state of non-being, nothingness, where everything is bom and deThat is why it is so important in operations of magic. This is . oment when consciousness opens up to receive di­ vine inspiration, when gods and spirits enter the body in order to speak through the mouth of the host, and when we can plant the seeds of our will in the astral garden of the goddess so that they might grow and man­ ifest. At the peak of the coitus we are the most powerful and the most vulnerable at the same time. This is the hidden mystery of the act of love. A similar break in the continuity of consciousness occurs at the thres -

old of sleep, which is the reason why Lilith is associated wit

ot

ditions, and we will explore and combine these con itions in'

e

of this book. Her communion is experienced both throug er and through states of comatose lucidity, on t e verge o the physical. This is the moment when h

practitioner, dissolves our ronsc.ou “death,” and guides us through her astral

f

g

cann()t

„ , grTVALS OF PLEASURE

, nene,rates instead of being penetrated, wcltamed or ‘»"^nXd of being possessed. This is what is mean, by

comes and abso

w ,.|ie beneath. ”

Womanof Whoredom, Lilith awakens and lib.

herlegendaryr

AS the Harlot,w * ' inhibitions, teaches women and men to erates, overthrows ta mundanc bonds and limitations of the flesh, rake pride in bemg rc this is the greatest my,_ Hergnosts rsthek b ofn,ankind. There is no other part of the

rery and the gre human world

I h

so much controversy, shame, guilt, uboos> prohibitions, crimes,

E, ^ons, fears, hopes, and dreams .There is nothing as lb-

« dug a the awareness of our sexual power, and thts ts a so the grea est force in all religious, magical, anc mystical tn.dtt.ons tn the world. Lthth is, therefore, one of the most powerful archetypes of spiritual liberation through sex magic. She is the queen of demons, and together with Sa-

mael, the Devil, she seduces mankind, offering the practitioner the gift of spiritual ascent through rites ol pleasure and pain. In her temple, there is no room for guilt, shame or any other inhibitions. Liberation from the

shackles of the mundane world is granted when consciousness is freed from the bonds of the flesh and lifted in sexual ecstasy into the heart of the Void, where it is dissolved, transformed .r-.d prepared to become di­

vine. The easiest and the most natural way • •

> experience is through

dreams, and here we will take a look at the most useful techniques to summon and work with the goddess and her demonic children.

Summoning a Demon Lover In the previous chapters, we discussed myths of spirit lovers and their bas,c characteristics. Here you w.ll learn how to summon such an entity.

e 0 ow>ngo\eniew of methods and techniques can be applied to any seTeXfT’ ‘° experiment with ^em separately or combine described earlier° ei?p0*er lhe dYect- You can evoke this way any spirit

daily useful whil^ 10 b°°k’but thcse methods will be espeSX:“:SwWi,h in aspect. Fenale

own demon lover instead, you^findT V ter.

>0U Prefer ‘°

nd such instructions in the last chap-

IN THE GARDEN OF LILITH * 71

In my work, I have met with many hesitations and fears regarding tex wilh demon.lovers,^Some practitioners say that it is frightening, difFw ”t

10 C0"tr° ’ * . °ngirUn 11 can make you incapable of a normal sexual intercourse. These claims arc not entirely groundless, but mostly lhCy TC er° rP/rSti’iOn rCpUUti0n 01 thesc 'Pi™ in legends and folklore. In fact, summoning a demon lover docs not differ much from any other evocation, and if you already have some experience in this area, it should not give you much trouble. Of course, we arc not talking here about evoking a spirit into a mirror or triangle,’conversing with it for a moment and then dismissing it with a banishing. This form of evocation belongs to old systems of magic and is rarely employed in

modem times, especially in the practice of the Left Hand Path. If you have read my Draconian Ritual Book, you should already be familiar with

modem methods of evocation and techniques that do not involve a pro­ tective circle or other barriers that would separate you from the spirit. The same methods can be used to summon a demon lover. Old systems of magic are useless because sexual interactions with spirits cannot be

done with the use of a circle in the traditional sense. Here you have to open yourself to the spirit’s influence as much as you can, othcrw.se it

will simply not work This is not about evoking a spirit externally, e g. to perform a task for but about working with your subconscious mind and embracing all\ lurks in the depths of your personal Shadow. Can this be dangerous ; course, it can. Sex is the most intimate form of

experience. It opens you to all kinds of influences, positive and negative, ecstasy and trauma, fascination and fear. Working with a succubus/incubus is largely about submission and taking all that this experience brings, if you are a controlling type, be it in sex or in your norma) day to-day life, you may find it hard to work with these spirits. They do not

lie beneath. The whole sense of working with them is to let go, give up control, and let them guide you through the labyrinths o *ou* **

scious mind. If you cannot do that, you will only tXPJru^ nightmares and night hag attacks known from myt s an

Ako

sex.

if you ever experienced any seriousP^b0’^’^^ surface through the

ually abused, these memories may be broug

beneficial be-

contact with demon lovers. On the one an ’

them. On the other

cause this way you are given a chance

bc wj|iing to face it.

band, this will not be pleasant, so you rea y

n * rituals of pleasure

. „ i, always a danger of deepening your issues instead of In any case, the ' ■ sex itselfopens us to thc influence of our partresolving them.over is a spirit Or person. AU sex is poten. Iicr anyway, reg ^her sexual situation, the danger depends oo'L’voXlse to deal with it. Being intimate with a partner makes us open and vulnerable and always involves a lot of trust tfthts mttmacy is to£ taken to a deeper level. Working with succubi and incubi makes us aware of this in all possible ways. This can either heal our sexual issues or make them worse, but there is no rule here, and all depends on

how you approach it and how much you are willing to open yourself to this experience.

The following list is an overview of my favorite techniques to work with demon lovers. Once you get familiar with them, feel free to expand

and develop this list by addingyour own. I am sure that if you are crea­ tive enough, you will eventually find a method that will always work for

you regardless of a spirit or yotr working conditions.

* Visual method This is the most basic way to work .

• spirit lover. All you need is

a good visual skill or simply a vivid ir; y; nation. Lie down on your bed, relax, and start arousing yourself, at I be same time visualizing your spirit lover hovering above you. Imagine that each touch comes from the spirit, and step by step build its image in your mind. Visualize the body, the face, and other elements if you wish, such as wings or horns. You can imagine your spirit lover in a beautiful human form or as a demon with bestial features-this is up to you. Call the name of the spirit, be it Lilith

or one of her children, or moan it as if you were with a real lover. Make

t as realistic as possible. Use your imagination to visualize having sex with your demon lover, absorb its energy, and at the moment of orgasm u In'°,hc i,naec of,he spirit-You can visualize ,his

Z y7

«x with

/

T Spint l0Ver °r tak'ng » SUPtrior P°sitim-

it as hovering above Jhe bed but the"' “ “SUa"y °" ‘°P a"** y°“

**

visualize other positions as well TV “ "0 '"a50” "'hy y°U Sh°U‘C "°' works best if it is repeated on a

with this method. It

w the garden oeli1jth

,n

* Sensory stimulation This method is based on the idea that stimul ti senses creates a trance state that can be used as a"’’? with spirits, be it through invoking or cvoki sex with them. Here you have to prepare your!elf for wx

PhySCa‘ ,0 •“«>« hTOn.8

Iover as if you would prepare far receiving a human lover ShX’uk'

a bath, and create a sensual atmosphere in your bedroom. You can’feht the candles or use d.m red hght, or you can even perform the working darkness—this depends on whit conditions you normally associate with

sex. Undress or put on nice lingerie, something you believe would stim­

ulate your lover. The more you convince yourself that you are going to

have a special night with amazing sex, the better chances you have in summoning a spirit lover. Use some perfume or burn some nice incense. Spirits are often attracted by special fragrances, and for the purpose of

lovemaking you can use c.g. mask or copal for an incubus and rose, jas­ mine or sandalwood for a succubus. Be careful with incense because some fragrances have a reputation of deterring spirits rather than at­

tracting them. For instance, among perfumes protecting a person from

succubi and incuF ancient and medieval sources recommend aloe wood, styrax, myrrh, H.

enzoin, frankincense, and coriander, while fra­

grances considered as arousing and attracting demon lovers include musk, myrtle, ylang ylang, and several flower}' scents such as rose or ge­ ranium. You can also experiment with mixtures and blends of those. The

most important is to stimulate all your senses while visualizing or fee.ing your demon lover with you. The light and incense will work for your

sense of sight and smell. You can also play nice sensual music to get yourself in the mood, drink wine or a magical potion to stimu ate your

taste, and wear a special out fit to draw your attention to erogei

within your body. Feel free to use aphrodisiacs, erotic~he and other objects to make you feel as it you were rea^y rest is the same as with the visual metho • ocu^

^njng yourself to

lover and take yourself to the peak of ecstasy w i j.. the spirit's energy. Again, this method br.ngs best results repeatedly.

spjrit used

74

summon your demon lover into your

¥ Dream mcu

This technique a’,oWS^jt|i simplc means or as a more complex mag. dreams. This can be done jg provided furthcr in

mcthods include basic affirmations

ical operation. An exa P

chapter in the Rite a,,d it is often effective in dream work as well. An­ as a talk *

,S 7 7Vt ,I1C

ou 'he spiri> dw

enter the drcam state in a conscious Wov and tr “S,*°n’*hich hdpsynu this also depends on how orgasm affects your IxTm"** dreams but find themselves aroused rather than exhausted / M’ny prac,i’ioners are one of them, you should rather try the more* °rgaSm’and if ?ou technique, i.e. exhausting yourself by multiple" or^^ TT °fthis ual activity. It requires a great deal of self-diLiplinc from

titioner, though, and if you want to experiment with this, my'Sism

ask your partner to ass,st you. The purpose of this pracrice is to ° state tn wh.ch you are half-asleep and half-awake, your hody isexh,^

and completely relaxed, and your mind is clear. You can then use this eroto-comatose trance for saying, dream work, and astral travel Since it involves a lot of sexual energy being released, it is a perfect condition to work with incubi and succubi by evoking them, traveling to the Gar­

den of Lilith, or simply programming your mind to interact with them in vour dreams. ___

Rite of Li- u In the earliest a .

'P9 its, Lilitu, who is believed to be the prototype of

Lilith, is described as a handmaid of the goddess Inanna (Ishtar). In an ancient Mesopotamian text, wc read that “ Inanna sent the beautiful, un­

married and seductive prostitute Lilitu out into the fields and streets to lead men astray.” As an arcnctype of demonic seductress, Lilitu can be seen as a classical succubus, and in this form we will work with her this ritual. Her male counterpart in Mesopotamian mythoi^ u Uu,

although these two spirits can often be experienced as one’s form accordingly to the practitioner’s wist-

de.

other, bestial forms, to represent primord

. . , - -ral ritual methods and includes The following working combines sev astral/visual travel an invocation of the goddesson the ph) sica p y0U interact sires.

to the Garden of Lilith, and a dream tec with her in your dream environment, o en

garden of Lilith we

,|hc physical plane from the astral by

„ , srru*lSOF h.„ to Bft a* «“ shifting our permpoon . n „ have to find gate««>s ° .ppmaeh usually in’“l«’ * louing for a dissolution o

“ur scnses'° T' fflde wlth,„ our drcams. The fr, rience of extreme terror or ecstasy, ,|. Fdanc consciousness. This can be dene wM or abandoned place! „

through techniques su f consci„usncss by magical herbs or nonight, inducing .!«(. ing effects as well. , and dimensions, and transform ““ hX riXX « -ra. temple. These gateways can be

your normal n P mantras, or simply by using your inugination^and viftua’l skills. In this working we will use the mantra “Utah

Mdkah ha’Shadim,” which mews •'Lilith, Queen of Demons, andwe wffl combine it with other methods, including those of sex magte. to evnkp a demon Inver intn nur dreams.

The sigil used in the ritual represents Lilitu as a powerful spirit of

sexual gnosis, which is typified by thc heart shape in the center. I he eye

in the middle shows that we are dealing here with a spirit acting as a

guide and initiator. The black wings stand for the nocturnal nature ofthe entity, and thc lightning bolts symbolize both illumination and destruc­ tion. It should be drawn on a red background because thc primary color of rhe Garden of Lilith is red, which is also associated with mysteries of

blood, sex, and rites of passage. Make it big enough for you to gaze into comfortably. You can also paint in on a mirror, especially a black minor, and enter the trance while focusing on it. If you choose to do so, draw the sigil in red color.

Prepare for this working as you would for receiving a lover: take a bath or shower, dress in something special or remain naked, light can­ dles, and burn aromatic incense cr oil (rose, sandalwood, mugwort, jas­ mine, etc.). For Lilitu workings, I especially recommend rose oil. You

to convince your subconscious mind that what is going to happen

ter^th01 ,US* 4 , V’SUal

fanlas>- Some authors describing an encoun-

should arc$UCtU 7 *nCubus su88esl that before the working you SXXK possib,e “of vic, use special perfume nr pheromones,

INTHE°A»DF.NOPL|UTH479 ask your partner tor an erotic massage or simnl gssm. All these methods are useful and M * ”“turt>a« whhoutor-

with them m thus ntual, but the working itself i„d a “ and should be enough to trigger a succubus/incubu “ S'V"’' °f ’k™

Sigil ofLilitu

When you build thc atmosphere in your physical temple, start pre­ paring your senses for receiving the vision of your demon lover. Sit or lie down comfortably, relax and let the mundane worlddrift aw ay from you, focusing your thoughts on thc ritual. Take the sigil into y°ur 30 Place it in front of you. Ideally, you should place the stgi on

c

the altar, or hang it so that you can have yourhan sjej^

drops of your blood on it, but make sure you the sigil can still be used for meditation. Start gazi

visua|izing that t0

11 is not a flat surface but a gateway through w ic

space. At the

Garden of T.ilirh nr summon a demon lover intoyo

SO ¥

RITUAISOF PLEASURE

same time chant the mantra calling the goddess and her demonic chi!

dren: Lilith, Maikah ha ’Shadim While ehendng, begin W — you-lf slowly and intimately i„ flaming your senses and opening yourself to the cnerg.es of the goddess,

hot do not rn.swrb.te yet. Instead, focus on mak.ng yourself mcreasingle excited and aroused, feel the heal rising from the bottom of your spine up to the top of your head. Enjoy waves of electric energy flowing through vour bode as you chant, going deeper and deeper into a trance, entering a liminal, altered state of consciousness. Continue this for as long as you wish. It can be a short meditation, but my advice is to exper­

iment with long trances as well. Take your time and focus on the pleas­

ure triggered by the touch, the smell of perfume in the air, the energies

enveloping around you and caressing your skin, and so on. When you feel ready, invoke rhe goddess with the following words: Lilith-Lilitu, Maiden and Harlot,

Mother ofdemons and dark spirits, I call to you, who wakes the sleeping and fornicates with the dreaming. May the shell that is called myflesh !■- filltd tonight with your breath oflife and death! Queen ofthe creatures of the night, 1 summon you andyour children tojoin me tonight at the

threshold ofsleeping and waking. Hernan of Whoredom, who dwells on the shadow side ofthe world, Come forth at my calling! You, who brings terror to mortals andfreedom through

ecstasy and pain, Guide me through the shells ofthe Other Side intoyour

scarld garden! Ldtth-Lditu, I offeryou my body asyour temple! goddess from Tr,allze ,he ca:iing °r Sin,P'y “y a few words toth or simpJy wilh

imaginary characters, P other person, par■

voluntari|y or against their will. There thioners claim that sex with randomly mct

and astral beings is the best. Others recommend practicing with

Xr fe partner, your personal gu.de or mentor, or stmply someone with

whom you share attraction. AH this is true. Stnce we have already dts-

cussed how to have sex with a spirit lover, in this chapter we will focus on astral and drcam experience with another person.

Sex Out of this World What is astral sex like? We have already discussed legends and folklore describing sex with demons and other astral lovers, and we know that opinions here are mixed. On ’.he one hand, we have descriptions in which the lover’s sexual organs are ice cold, regardless if they are male

or female, and there is more pain than pleasure, or the human partner is

“sucked dryr” and drained to death. On the other hand, many practition­

ers, especially in modem times, claim th u bliss and ecstasy experienced through an astral intercourse surpasses the physical pleasure in al. pos­ sible ways. The subject of sex with spirits or astral partners is still con­

troversial and there are many misunderstandings in this area, usually arising fium the lack of knowledge and experience or simply based on

prejudice powered up by the long tradition of fear and superstition. In faCt’Jike an-v ot*lcr scxual experience, astral sex is neither good or bad in

itse f but all depends on how we approach it. It can be pleasurable and ea t y or ad and traumatizing. We can be abused by our astral partner, form a • nt °F h.Uman 'over ’ and we can also abuse others this way. The

atThonS.°7?meS CaHed “ghCSt rapC” and We wiU take a closer 10°k

selves or stn * Chapters’ ta,king about how we can protect ouris a fo^ X;nWantedieXperienCe when « * happening. The latter However, neither ofTh Vr,H dlscuss it in a practical way as well. of these approaches is sinful, evil or degrading. It is

s,u.plv •

°f 1 Spiri,ual «P=rie„ce, and „ sych

*

’PProach it hef^ Ofcoursc, there is also danger, and hence th h h .nd drcam sex. When you enter the aslral “ «P«'«ionofasM , whether consciously or titrough dreams th"’"' >* «xual e„. „iny astral beings, both friendly and vampiric ij, n' «■«.

ter whether you work with you. partner or summon . ■ '*’ m«methods can go wrong. Astral vampires and parasite?'"' loV'r'b w’ h my partner and all these methods

EROTlc r.

,.ere rested thoroughly and whenever Weh „ useful if you are in a similar situation i , ‘ ch*««. The. . partner, but even if you arc not, c.n,i^"^^^'

cntpoft. th«eonn«„o„ b.r„„„ ,|lc ,wo^'y “* >hem who do their rituals together, both i„ th^"1.1 kn»»

"

nd/dream envtronmcnt because it makes the w^

they can then exchange their experiences-d also claim that developing their astral/dre

’ h

resu,ls They

through sex, strengthens their relationship in the in many ways, but it you and your partner are nr This is tru; work together will reveal it and this may break u' ‘matchcd’ «tril ther than strengthen it. This kind of intimacy is?'Z^uleis, connection bet ween tlx.- two of you. These can

or other objects that ycu can wear on you or ho

* ourhaWj. The idea i •

^hind this technique is to create a dream/astra g

between you

96 ¥ ritUALS OF PLEASURE s of an object that will serve as its physical rcp. and your partner y m for carrying energy, channeling or re resentation. Crysta -» a amu|ct or a picce of jewelry. Both of ceiving it, but you can . least something similar. /\lso, each Sh°.“ld energy. This can be done s’l^.

ofyoushou c « d fluids and the energy released during by ""^e'X blXwell if,ou wish. Female practitioners are J.

“Xe to use their menstrual blood mixed with their sexual fluids. When this is done, give your consecrated object to your partner, and hc/she should do the same. You can then hold the object in your hand or wear it on you while working with any technique of astral sex. You can also

sleep with it to induce erotic drcims with your partner. Each time you orgasm, direct this energy into the object to empower the gateway. This

is a simple but effective method to keep an astral connection between the two of you both during your magical work and in your day-to-day life. In your magical work, you can also use other things as points of con­ nection. This can he a mirror that was received from your partner and serves as a point of entrance to their personal temple. You can also de­

sign a special sigil that you can use to connect with your partner by med­ itating on it to open the astral/dream gateway while your partner is doing

the same simultaneously. There are many possibilities here and you are welcome to explore your own ideas for ■ tion.

as and points of connec­

* Creating an astral playroom This method involves creating a thought-form that will serve as ycur temple nr playroom on the astral p ane. This is not always necessary, and you can simply have astral sex with your partner in your house or in eirs or you can pick any existing location that you both know and can

go to in your dreams or during your aslral travels. Having your own isDowerfH|trU h°wever> makes the whole experience more exciting,

and astral CnSUrcS pr’vacY and protection from unwanted travelers th ; enrlS"CS''iS SOmC'h'n8 both °f have to work on toasX.an 7*7y0Urideal

-

„ d„.

h can be a nice bed-

“

erotic dreams ♦ 97

your partner should work on creatine it on th. you perform an astral sex work ng, „„ matter theuch’"'' yourself and your partner in your playroom Takr hn'qUe’ v,suabzc ever It contains m your sexual adventures. To feel safe E astral shields and protections that will drive away unwan’ted spirt" Each

time you enter the room, its astral substance will be denser and more concrete, and each time your experience in it will be more powerful It is also an excellent starting point for your lucid dreams and drcam magic You and your partner can use it for astral sex or you can also perform your astral rituals there, invite their demon lovers or other participants, etc. Again, the ways you can use it are limited only by your imagination.

* Dream sex Dream sex techniques can be simple, involving autosuggestion and visualization, or more advanced, from incubation of lucid dicams to de signing complex drcam scenarios. The easiest way to experience an erotic dream with v i:r partner is to tell yourself before sleep that you will meet your come conscious that you are dreaming, and you two will have . : ; fulfilling sex together. This is a basic tech­ nique of lucid < ■ : and it will work for sex drcams as well as for

any other drcam experience. Once you learn how to lucid dream, you can take your work on the next level and use your drcams to meet anyone you want, visit any place you want, and do whatever you want. If your partner is skillful in lucid dreaming as well, you can enjoy these dream adventures together and they do not have to be focused only on sex. Thc world of dreams is an amazing playground for those who know how to use it. Here we are interested in sexual liaisons, though, so let us sec how you can use thc dream environment to explore your sexuality and share

this experience with someone else. Do you want to try new sex positions that seem difficult, uncomfort­ able, or impossible to accomplish for another reason in your waking re­ ality? You can do it in a dream and it will feel just as real. You arc then not limited to your physical body, so whatever prevents you from doing

certain things in your daily life, be it fear, disease, lack of stamina or psy­ chological barriers, is no longer an issue when you are dreaming. For this

98 ♦ R1TUA1.S OF PLEASURE

you have to be an experienced lucid dreamer, but believe me it is wort^ it. Moreover, you can this way improve your sexual skills and flexibly, to be able to perform the same things much better in your waking fifc Sounds unbelievable? Not it all. Research done by a sports psychologist Paul Tholey, described e.g. in Exploring the World of Lucid Dreaming by’ S. LaBergv and H. Rheingdd, proves that lucid dreamers can success, fully use their dreams to work on their physical skills. In his opinion, * By changing the personality structure, lucid dreaming can lead to improved performance and a higher level of creativity in sport.” This can just as well be applied to sex, and tic same methods that can help you develop your sensory motor skills can also help you become a better lover. If /Ou know how to share dreams with your partner, you two can have a lot of fun with this.

You do not have a partner, or you do have one, but still want to lead a life of romance and adventure with multiple partners? This is possible in your lucid dreams, and it can hardly be called cheating, although vou may want to discuss it with your partner first, especially if you talk in your sleep. For single practit oners, lucid dreaming is an excellent plat­ form to practice their skills of seduction, improve their sexual attraction or simply train their self-confidence if you are too shy or feel insecure in contacts with other people. Psrtncrs who do their magical work together and are able to share lucid dreams can expand their sexual adventures by inviting another person to joi < them or even engage in wild orgies. Of course, this also depends on your fantasies. Just remember that it can be as real as a waking experience and you can do whatever you want. Would you like to have sex in a place that is normally inaccessible or dangerous? Again, dreams can help you accomplish that. Maybe yw would like to make love to your partner in a public place surrounded by crowds of people." Or your fantasy is to have hot steamy sex in a dusty graveyard crypt among corpses? Or perhaps you would like to take your partner on the altar of a famous church? The only limit to how and where you can do it is your imagination. Such dreams arc easier to induce it you actually know the place in your daily life and can use the actual image » build the vision in your dream environment, but exploring location

from photos or movies works just as fine. All depends on your visual skills and your ability to lucid dream.

EROTIC DREAMS ♦ 99

spirits and deities through drCams can *’c uset* to work with vhuscii entity into your drcams rn.l' l d° h dlonc’ b* evok,rS » nection, or vou can work with ’ 'tS Bn°S‘S ,hrough scxual con’ VOU can invoke spirhs or J ’n * and interact with one antHhe^hro^hT tOn.SC,°USneS8 with theirs’ kind of connection can a|Jh * dcmonic) ™

. . . . experienced on the physical plane ods an’d '? ne" ChaP'Cr ” Wi" ncubus working, but instead of inviting a spirit, they

simnlv °^US °n j'°U and y°Ur ener©r‘

dreamer? ronment hu

theY are passive, they should

T" thcmse,vcs for the experience. Skillful lucid t0.S eep at ^’s t’mc and meet you in their dream envi-

how this connt^enn^ *

dream- Thcre are many possibilities of

you choose, visual^3"

d°DC ’? 3 praclicaI way- Whatever method

your pat iner s body lying beneath you while you

EROTIC DREAMS ¥ 101

r y™r c±ard sec h°w *

lover. This connection ,s through the nave! „ „.n, fornli,18 ’linkbe.

tween your sexual chakrat. When this is done, begin to send sexual

thoughts and visions through the silver eord. Imagine sex between the

two of you and be as creative as you wish. As a result, you may experi­ ence sexual bliss that is net limited to any body parts, but it may also happen that you will have physical orgasm and at the same time you will

be pulled back to your physical body or you may wake up in the middle

of orgasm it you have been lucid dreaming until that point. Your partner

can experience the same, or if they are passive and sleeping, they may simply have an erotic dream with you.

If, however, the connection is sustained, enjoy thc experience and when you arc ready to go back, disconnect from your lover’s body and visualize yourself back in your bedroom or temple. It may also happen that you wil: uncommon

41 he horny and aroused when you are back, which is not

beginning of your astral sex experiments. You can

then choose discharge this energy through physical orgasm or try to fall asleep at this state using your arousal as a vehicle for your lucid

dreams.*

CHAPTER FIVE

qJFic q

g^cast of giesfi

N this chapter, we will discuss the physical aspects of sex with spir­ its and deities, working with the body as a temple for rites of com­

munion. Rituals provided here are meant for couples, but they can he

adjusted and used by solitary practitioners as well. They involve prac­ tices of invoking rather than evoking spirit lovers, with one or both part­

ners acting as a vessel for the invoked consciousness. This is a form of possession, and ;cre we will take a look at methods of work and ad­ vantages of usin,

forms of sex magic.

Sexual Alchemy The term “alchemy” can be understood in several ways. The common

meaning refers to the medieval science and philosophy aiming toachieve the transmutation of the base metals into gold. 1 he mystical “philoso­

pher’s stone” was believed to do much more, though. It was a universal cure for all diseases and could prolong a person’s life or even endow the

owner with immortality. In general sense, the meaning of alchemy was to take one substance, be it an element, the body, or the spirit an trans

form it into something better. Today the word

alchemy

is a so use

in reference to a process involving some kind of transmutation, v e o ten

speak of “spiritual alchemy,” meaning the development an P’J’

our spiritual life or psychic skills. In a similar way we can e 1 alchemy, and the reference to sexuality usually means tation is either achieved through practices invo ving s .

106 * RITUALS OF PLEASURE

occurs within our sexual life. In this case, both explanations are true an J

both are connected with each other. . • nracticc we will discuss here the As an example of what it mcano in practice. I I ;i:.h»c rxri ■

gnosis of Lilith and Santacl. We have already expired L bth onpns and the role of sexuality in her mythology. In this gnosis the erm a chemy ” refers to physical sex as a means of transgress.on and transcend­ ence as well as to the mystical connection between sexuality and spintuality. Like the Kundalini force that awakens consciousness from the slumber of ignorance, Lilith awakens the soul from illus.ons of the flesh. She transforms the spiritual body of the initiate into a god-hke form that can ascend through worlds and dimensions in ecstasy of spiritual free­ dom. She and Samacl can be compared to two snakes that constitute the Kundalini concept in the Tantric lore: Ida and Pingala, the lunar and the solar forces which flow through the left and the right side of the body,

uniting in rhe third eye, the spiritual center of man, where the Kundalini serpent spreads the wings and becomes a dragon —the emblem of the force containing all elements and all principles within. In a similar way, Lilith and Samael are thought to be two parts of the same cosmic force,

the female and the male aspect of the same primordial current, the luiar and the solar principle existing in the universe. They are the fire that ascends through the spinal column, rising from the sexual center at the base of the spine, awakened by rites of ecstasy. Their sexual gnosis is the ecstasy of dissolution, liquid pleasure in which the spirit rises above the physical body and is dissolved in the

Void, transformed into a higher form through works of erotic alcheny. They absorb and consume the initiate in the rapture of cruelty anddee, on rhe borderline of pain and delight. Pleasure is detached from

nf //^°nes and ,ranshjrmed into spiritual experience. Normal patterns

hind hv

3re !USpended and mundane perception is dissolved, left be-

titioner cZ wich their ieS

*SCending t0 divinity. The ego is crushed and the praca separate being when one’s consciousness merges

which consurn101^ ^SScnce‘ The.V rise from within as the inner fit*

butalsoanextr'8' i'a"d av,akens the sPirit- This is a rewarding, awakening is thauhe emandlng ?rocess- The mystery of the Kundrli"1

a'avcry to the ignorant ~"SmUtation hrinKs freedom to the initiate »» hc ascent of the force dissolves consciousne*

THE FEAST OF Fl-ESH ¥ W in initiatory “death,” which may lead inn a sense if the practitioner lacks the discinlin/ dca,h in a ,ittral tence in the work. 0 conccntration and penisis meant by the “dcaJh’^fthe ego toa^i^he"^

ing regarding this issue. When we speak shout do not mean tts total annihilation an,I giving up

'°

individual !„

stead, we arc referring to the ability to deconstruct the ego at a particular moment of the ntual so that in the next part of the operation it can be

reshaped, empowered, and recreated in a stronger and better form under the influence of the invoked force. This is the way of the Left Hand ?ath and this is how Draconian magic works in a practical way: wc develop our god-like consciousness either by absorbing the consciousness of other god-forms or hy awakening these forms of consciousness within ourselves. This, however, is not possible without being able to let go of the ego at a particular moment. Therefore, in rites of invocation we de­ liberately allow for dissolution of the ego, our conscious identity, mun­ dane person •, etc., by opening ourselves to “possession” in which our conscu i is overridden by the consciousness of the invoked god-form. 1: >'t -te of ego-suspension or dissolution can be achieved through methods that procuce the sensation of exhaustion and crisis, putting the body to sleep and keeping the mind awake and alert, as well as techniques aiming at arousal, intense pleasure, and increased body

awareness —like the gnosis of Lilith and Samael. In rites of Lilith and Samuel, sexual alchemy rests on transmutation of the physical into spiritual. It fails when the person cannot transcend beyond (he experience of flesh, when erotic ecstasy sexual organs instead of bring sublimated into spm.ua« ha M «’

Should be able to do so. If you are unsure about your Xs o,77 expenntenr on your own, simply do such practjcK

J -f-dto

fact, regardless of how you approach the art of invocation, the onThi

you need is an active imagination and decent visual skills.

'

?

To perform such a practice, first you have to choose a god-form you want to invoke. In this chapter, we will work with Lilith and Samael, so I will explain this technique on their example. Before you begin the rit­

ual, familiarize yourself with thc characteristics of the deities. Lilith, for instance, often comes as a beautiful woman with red hair, naked or wear­ ing a silky red dress. However, she has a lot of masks, and she can as well be a terrify ing wraith with bat’s wings, snakes writhing on herheac,and hairy body. Choose a description of her appearance and qualities that suit the purpose of your ritual in the best way. Samael can be a handsome man, but he can also be envisioned as a classical devil or a lion-serpent. Whatever description you choose to use in your work, learn it well so that you arc able to fully identify yourself with this appearance and qual­

ities’ When you arc ready to invoke your chosen god-form, enter a magical trance and imagine yourself as the god or goddess as vtvuty^pos­ sible. Visualize the same outfit, appearance, and attnbutes.^F« £ chosen-god form, t.e. seductive, powerfid, eon ent. pass onat . mdso on. See the world around you with' smell, and taste it as this deity wou 1 make this visualization as power u a

and con%incing aS Possib,c- When choose to perform n this

you feel ready, proceed towhatever form. When you are finished with you

your human form. You cm also visua you and leaves your ritual space, and a thank the god or goddess for their assistar a few personal words.

imagine yourself back in > *^5 from presence leaving, |h which empowers,

°ne: mer8ing of two bodies into °ne: one one need, need one spiritual «.1 °>bcr, endless and timeless , ’ ’ °nC life> and °”e soul within the tions. ^grossing all boundaries and all limits-

The failure in Lilith and &nMc|,s

TH p ' ^0^ ,

desperate search for carnal urc . ha „nc.s desire no matter howpleas often they

voiced. What remains is an insatiable |

,h' Person ”“^on,t

*’ or “hat m.n°,

teen irrevocably lost. Those who have f" * and turned back on her gif, of g„os’^'nced Lilith’s isfaction. There is no tumingback I if. v. ' lnciPahle of Dr„f M attraction. They are haunted byX^—P-yan^and desire that cannot be sated which

’ P°SScssivcn«s ieakJ?

...... have seen this far too many times while workin v even «** I and 1 always say that it is never too often to 7 ^rpricwi"«, approaching Lilith and her sexual magic in ” ** 'mpor,a"«of way. 8 and responsible In the consciousness of a female initiate Lilith encourages individu­ ality and affirmation of self-worth. She is extremely proud herself, 2nd

although she comes willingly and enjoys the company of both men md women, she is not easily pleased. She will not enter the vessel she dis­ likes, and in rites : xual magic her priests and priestesses have tc be chosen carefully vill rather prompt you to seek her gnosis through deviated practices ccticism than through the intercourse with an unworthy partner.: .tc also enters the consciousness of men and women in a different was. While male practitioners tend to see her xs a separate being- a goddess who comes to talk to them, make love to them, or take

them on a spiritual journey in her company

pract^’on^

riencc her mystical communion from within. lhe,r merges with the essence of the goddess and she ta es over their thoughts, and their emotions. A woman * 0,n' allowed to sec through her eyes enjoys being

of her sc|f.worth and

sexuality, focused on her goals and needs, prowessjVC relationships, liberated from the slavery of physical PasS,onS^dcrstanding of wo^ or other forms of sexual bondage. This is t c

hood on a deep, personal, and spiritual c\ such attitudes were against the rules o Pat"

fore Lilith was viewed as dtngerous, annn0‘

approaches men and women in a different rounds submission and worship, woinc

prevjous centuries,

^|d order, titere and demonic. She a while fr°m mcn S

\esse

/

IM * RITUAWOF PLEASURE

her power, pride and knowledge. To men she appears as a sc ucuvc lover or a fearsome mother. To women she comes as a playful sister, softly guiding them through the mysteries contained within her divine essence, transforming their quest for gnosis into spiritual adventure, ra­ ther than into a path of devotion. All this can be applied to Samad as

well. When Lilith approaches i woman, it is usually a voluntary posses­ sion. She rarely gets hold of a female practitioner if she is not invited. In rites of sexual magic, the priestess has to offer her body as a living vessel for the energy of the goddess. This provides a medium through wiich Lilith can communicate with the male initiate and permits her to fed sexual pleasure with the intensity of human senses during the act of rit­ ual lovemaking. It is equally possible to invoke Samael through a similar rite into the body of a man. Lilith, however, will not accept every woman a« her host She likes her priestesses to be young and beautiful, strong and spiritually advanced, preferably experienced in works of magic in order to provide a perfect medium for her divine essence. She is equally demanding when it comes to her visual representations such as paint­ ings, statues and drawings, and she will not manifest through a vessel that is not perfect enough to reflect her beauty.

In the workings of this chapter, 1 will explain how to invoke Lilith through rites of sex magic and a similar ritual will be provided for ihose who wish to call Samael. The third working involves the possession of both partners by invoking Lilith and Samael together, in which both par­ ticipants will act as their earthy vessels of manifestation.

Ritual of Lilith canZ m"'emP!e in 'he

y°U feel is Suitablc for this "Ort.“«

the atmosDhS,C> mCenSC’ and olher additions to enhance the mood and iX 'n y°Ur ri,Ual >PaCe‘°n the P>- statues, images, black. If you cho^seT"13110118 °fLllilh’ 1 he candles should be red and

sandalwood, tarra sonalized blends tn

° U,nCCn.se»the recommended choice is rose, F PalC^0U’*’,)ul You can also make your own per

need a chalice to hohnh^ Ul,lh her SeXUal current You wfll alS° °,d the Sacrament, preferably red wine or anolbcr red

TI,Ej,'EASToff7P drink of red color and rich taste like “* Finally you will need some red orTZ’" ***> f°' «anp|c dagger. We or sword. A simple razor M

Mool to draw

This ritual is meant for » couple. Lilith is of the priestess who acts as the vessel of ml if*

0

in’°th' body

consciousness. There can be several variations of th °n gOddcss’ them, the priestess is the active side of the rim 1 method’In«r the sother idcas of how Io use magically is up to yoo- Wc » '„tha„,er of this book. Finally, drink the sacrant^,

5„„«l fluids in ano (or hjs presentc> ,„j imum Io your from the chalice, t • at|cntion t0 how this presence empowers the t"ets o"TeUrituaS| and look around for signs of it manifesting in youi

daily life in the following days.

Ritual of Tanin’iver In this ritual both participants are equally active, one invoking Lilith and the other summoning Samae. Together, Lilith and Samael are believed

to form the body of Tanin’iver, or Leviathan, the mystical dragon of

Sitra Ahra. This belief is derived from a Qabalistic legend told in the Treatise of the Left Emanation. According to the legend, Lilith and Sa­ mael were created together as one being and are forever joined in a con­

tinuous sexual act, receiving emanations fr

each other through an in­

termediary. This intermediary is Tanin .

s trayed in the story as a

serpent or dragon and corresponds

athan—the Serpent of

Chaos. From a practical perspective, tlxlined energies of Lilith, Samael, and Tanin'iver form a gateway to Sitra Ahra, the Other Side, through which you can travel to the realms of the Qliphoth or evoke the forces of the Dark 1 ree into your ritual space. Therefore, the following

working can be used in a similar way as the previous invocations, but it also provides a lot more possibilities especially for practitioners working with the Tree of Qliphoth. con^dand San;ae’.rre inV°ked here as a sexuaI cuPle, two beings

but it can as " Vi " 'J deSCnbe how to perform it with a ritual partner, ' 3 S°,kary ™ b>'

1‘ght the candles, burn theHc^^ "'^i whatever way you wish Th-

nse’and ^ocus °n arousing each other in

t»«use the merging of energXs^H h can use it if you

you

prePare >'our temPle’ "Ot neCessarfin this P™™*

e experienced sexually, but you vn have two chalices—-one with the

THffbast0Pp,c ..blood”ofLi1i1h,theo.helreprescnti drink from both or mix them together/

* ». °fSam«l and then

When yon both are aroused and ready t lions, each of you should write the name „f ,h ’’"T* *"> the i„vx. VOUr partner: the priestess writes the name ofV ,h' >>«y of priest, and the priest writes the name of Lilith “«>' ess. Then the invocations should follow as in th . -v of 'he priestpriestess summons Samael into the body of ' prev,ous ri'wh, i.e the calls forth Lilith into the body of the priestess W T’ other variations as well. You can invoke I ilith f ?'ever’can ”ve the other way around. Another option is 10 'b'nrSlm“' " ultaneously. And there is also a different met hr t» ^'fonnssimfull invocations, you can simply focus on the mant^as^at^e

rime, until the merging with the god-forms is complete. Then begin th intercourse to exchange the energy and merge into one god-fnl- the serpent-dragon Tanin'iver. See and feel the energies of Lilith and Sa­ mael flowing through your bodies, the Serpent Force (Kundalini) rising

through your chaki as, and visualize that together you become one—one body, one mind, and one soul. Visualize a serpent coiling around both of you or imagine yourselves surrounded by a circle of fire while outside the circle is dark md Void. Enjoy this transformation and let the ex­ perience flow fi

Jbserve the temple and pay attention to phenom­

ena manifesting ritual space or close your eyes and let them man­ ifest and speak t< • you through your inner mind. You may wish to write down all thoughts and insights that you have during the working ar.d af­ ter, and meditate on them, as these can be messages from Lilith and Sa­ mael. Finally, drink the sacrament, now charged with the energies of

both god-forms, thank them for their presence, and close the ritual with a few personal words. You can also use this practice as a preliminary exercise; to pc

r of Si.ra Ahra for .he purpose of

the Qliphoth. If you are interested in that,) ° how to work with the Dark Tree in my boo s

1lhic Ration; wd {P tcChniquecan

Qliphothic Invocations & Evocations. I his simp c successfully replace lhe Opening of Sitra Ahra an < the veil between the physical plane and the Other S.de,

^lua|s that lift neven .

122 * RITUALS OF PLEASURE

perform it with your partner within the Qliphothic circle that is available as a companion product to Qliphothic Meditations.*

'^SABBAT* US

CHAPTER six

'nag,Cal °int,nentS and p°tions used by witches to fly to the astra Xr’ XpXd±

fOlk'OrC Of

USed tO enable the th*

l°

■hem absorb fast a"nd help’hethcb which made

consciousness The fl’ i ' Plact»ioner achieve the desired state of broom, or on .he ba\"'ot i° ' bc “ a" a"imal 3 °r a journey within a lucid dwT1* 'V*16” nolhin£ else than astral travel

interpretation is simnlv an * *na“y»tbe whole experience in this P y an astral or drcam adventure. This makes thc

unholv^batP’ a m,raculous vcssel Sometimes it possesses the poWer of heX™ hfc and etcrnal vouthstrength, wisdom, and triggers a change It is B’

“ ,nsp,rcs

femlny, rebinh and mnafnnn.tion. This lspcct of bat s symbolism is tardy discussed in literature on witchcraft, while n fact, the whole concept .s built on an idea of a female principle urderiy. ing transformation and tnttiation. The imagery of the Sabbat already im-

plies the presence of this principle: the full or dark moon, the wilderness the grove, the cave, the dark forest, etc., are all manifestations of the Dark Feminine. At the center, in the circle of stones (another feminine

symbol), stands the Lord of the Sabbat, but the presiding deity is not always male. Many myths mention a goddess as the leader of nocturnal

gatherings, usually Diana, the ancient mistress of hunters and the moon, who in medieval folklore became the goddess of witches and the leading deity of the Wild Hunt. Having all this in mind, we can say that in sexual mysteries of the Sabbat the cauldron simply represents a woman’s

womb or vulva. This interpretation also sheds new light on the meaning

of cannibalism, infanticide, and the eating of children. In this sense, the sacrifice of “chi? in sex magic can be understood as a loss of male semen. Thus.

•

• ring of a “child” by the witch during the Sabbat

simply means ;i:a: there is a sexual intercourse involved, in which the

woman consume^ the semen of her male partner either orally or by tak­ ing it into her vagina. This is but another interpretation emphasizing the

significance of sex in the rites of the Witches’ Sabbat. The broom, another popular tool of the witches’ rites, can be inter­ preted in terms of sexual mysticism as well. Traditionally, the witches

used it both for sweeping and for flying through the air (transvtetion),

of which the latter should not be taken in a literal way, though, but it is a

metaphor for astral travel. The witch would smear the stick of the broom with a magic ointment composed of hallucinogenic herbs and mount it, thus entering a trance in which she could rise above thc^art y pane and fly in spirit realms. The ointment would quickly absorb through her labial tissue and she would experience a magical flight through> the as

plane. The broomstick, therefore, represents sexual un.on th

ha us

. . j - ,„kte ■■ “ ■ sources. Finally, what you also needr’ther ,han ,um t0 outer coming a sexual vampire is th ■ ,nt° cons^erat*on while b’* ways If yoU are successful in qUest*on °^°bsession. This can go both >°ur practice, your victims will become

THF- vampire »

obsessed with you, or even think they are “in you on their own. In other words, theymT

you> a*« will

personal space m many unexpected ways, both as, n^ * yoLr own they know you m person or manage to track v uPhysicaUy(tf plane). That is why it is important to know hoT thr°Ugh thc *«'■*> shields and barriers. Thit can be learned as well b ’° ** UP y°Ur 0Wn expose yourself to many surprising and often ?th°Ut * you may scenes of drama, possessive relationships, outbreak^ ,’i’Wi°nS’

The same, however, can happen to you. If you are nn. ' |ea ousy.eU. become obsessed with your victims and unable to set

which will eventually lead to addiction and make you a victim own work. You may then become stuck in endless pursuit of folfiUmJ but not getting any, which is certainly not healthy and may eventual^ lead to regression on your path rather than development or evolution of your psychic skills. In the long run this will leave you just as depicted as

your victims, making you deluded that you are a “powerful vampire” while, in fact, it will only distract you from addressing your own sexual issues. This is what is meant by the “curse of Lilith.”

Night Terrors A classic exam; ■ of a vampiric spirit assaulting people in their sleep is the so called “ 111 vd it hag.What is interesting, this is also one of the titles of Lilith, which again confirms her connection to the tradition of noctur­ nal hauntings. In myths and legends, the night hag would sit vpon the chest of a sleeping person, causing the sensation of burden in the chest area and thc feeling of being paralyzed and unable to move. This experi­ ence was accompanied by hearing strange sounds, such as sects (hence the lord of the night terrors was sometimes U- -djo be Beelzebub, the Lord of the Flies) or the victim wou

nofflvjng

speaking or calling one’s name. This couldlinvo \e as

or floating above the body, or feeling electrical cu^hwrtbcat and cially in the head. Another symptom was,nc^^ nothing but extreme

culties in breathing, and the whole experience fear and terror. Sometimes, it the victim su

laxed, it could become p easant or even ero experienced was panic and strong emo

. to the attack and re-

uSUally all that was

’Another symptom of a

. s a presence felt in the room in a tangible way> 1 night hag attack wa and watching, which was accomplni’d * :Xons of . person, ghost, demon, monster, etc. I T . v this folklore phenomenon is referred to as “sleep paralyse 7 dained in a psychological way. It usually occurs when someone fal n'g asleep or awakening and is still in the transmonal state oetwetn

w king and sleeping. In this condition, we are unable to move or speal and if this is combined with sickness or stress, we can experience ft, state as a terrifying paralysis with visions of monsters and nightmarish

creatures. These visions involve a person or demonic being suffocating

us, accompanied by a feeling of pressure on our chest or in the head and difficulties with breathing. Sometimes we can even see intruders lurking

in the room or outside the window. These are supposedly hallucinations

produced by the brain remaining in the state between sleep and being awake, producing hypnagogic images to appear before our eyes. From

thc magical perspective, though, this can be a perfect state to interact with denizens of the astral plane as c

.

: i .ncss is then in the liminal

state and our psychic senses are mon -.

ilian the physical ones. This

is also an excellent condition to cot?;---

ith demon lovers, and the

incubus/succubus experience is one ul tiic most common symptoms of sleep paralysis, often referred to as “ghost rape,” or vampire attack, due to intense sexual arousal triggered by the experience. The whole condi­

tion can last from several minutes to about an hour. Afterward, many people are exhausted, covered in sweat and afraid to fall back asleep, but

as magicians we can use this state in a more creative way and thatis what we will talk about in this chapter. Among causes of sleep paralysis modern sources mention sleep dep-

andd°n

,ns°"lnia’ errat,c Sleep schedule, stress, physical fatigue,

use of sdrn? SUt aS PaniC or anx’ety-,l can

triggered by jet lag, over-

likelv to exn anU SUChas Coffec’ or ccrlain medications. You are more in other Dositin

> U s,eep on y°ur back rather than by sleeping

relationship breakup or eris'^ T.*!'0"8’ SUch as a ma)or chan8e-,0SS’ as well. Finally, it c„ also be iXed d 'it

S‘CCP

T’HEVAMPiRE * 153

Thc neurological explanation of the sleep paralv . u connects it with .he REM phase in the sleeping condition ’’X"0"'010"

.ion Of rhe limbic system tnggers s.rong emotions combing Z,?'’’’ hanced access .0 long-.erm memory. Dreams and ceived in this slate open access to unconscious material th!. ™ no. accessed by our conscious mind in the waking state Thus w the door .0 collective unconscious (in Jungian terms),

'

archetypes, cultural and ancestral memory, and thc Shadow our dark unrealized part of the Self. Entities, gods, and spirits encountered derin! this state arc psychologically real, and they can either work in our bvor

or they can harm us if we yield to panic. This is also an excellent state to

explore the realm of demon .overs, astral vampires, or even alien cncounters. The nature of the “stranger” or “intruder” seen during sleep

paralysis by people worldwide usually depends on the culture they live in and assumes the form of archetypes and entities from local beliefs and folklore. Therefore, while pecple in the Middle Ages were assaulted by

devils and witches and carried by them to the Sabbat, in modem times we have the boogeyman hiding in the closet, monsters under the bed,

and alien abduction more. In thc REM

As magicians, however, we gain access to a lot our muscles are in paralysis but the body is in

This is the time when men get erections and the state of excite.. women’s genitalia .me swollen and sensitive. Orgasms are not un­ common, either. Even when we are scared, sexual arousal can still be

intense, and sometimes fear is the actual cause of being aroused. Sexu­ ality and terror are therefore deeply connected, although sleep panlysis does not have to be terrifying, and sex with spirits in this condition is often exciting and pleasant, even if weird and not always resembling physical sex. From the psychological point of view, dealing with sexual

demons and vampires can give us access to valuable knowledge

ou

sexuality in our waking life. For instance, repeated encounters wit pires who suck up our vital force or willpower may reflect un e ual patterns, the lack of firm boundaries in our person® sp

kak of energy in our relationships. In magical PractKC’ may help us strengthen our personal shields and pr otu io

Usc this knowledge in a more sinister way an

sexual vampire to feed off other people. There a

?

'

we can a ssibilities of

♦ RITUAL OF PLEASURE

, • „i,h the “night hag," and «>' discuss thcm » > practice working wit oresented in this chapter. way in the workings present

Mara The classic example of the “night hag” was Mara, a demonic entity believed to sit on the chest of a sleeping person and suffocate its victim. M ,ra or the mare, was a kind of a succubus, evoking both panic and

sexual arousal. Occasionally, the word “marc” referred to the night­ mare dream itself, but most often it denoted a female demon visiting sleeping men at night and causing erotic dreams to feed off their life

force. People visited by Mara woke up exhausted and lacking vital en­ ergy, and each night she cane, she dragged more life out of them, even­

tually leading to death. Thus, we can see here a connection both with the

concept of a demon lover and vampire. Some sources describe her as a beautiful woman, but usually she was seen as a monstrous demon. For example, in The Philosophy ofSleep by Robert Macnish (1830) we find the

following description of the entity:

A monstrous hag squatting upon his breast—mute, motionless and malignant; an incarr.atior : ; he evil spirit—whose intol­

erable weight crushes the bre. h out of his body, and whose fixed, deadly, incessant stare petrifies him with horror and

makes his very existence insufferable. Mara is sometimes believed to be related to goddesses of this name, such as the Slavic Mara or More, a female demon drinking the blood of men by night, associated with the goddess of winter and death known as Morana or Marzanna. There is also an entity of this name in Buddhist

cosmology, representing death, rebirth and erotic desire —a demon who tempted Buddha to abandon his meditation before he achieved Nirvana y trying to seduce him with the vision of beautiful women, ‘Mara’s

aughters.” The name itself is derived from the root “mer,” meaning

°

e,

while “mara” translates to “causing death” or “killing.”

myths andT C°"CC*P! °f ,crror combined with erotic desire underlies my«hs and legends of vampi.es, A classic vampire is not a demon as

THE vampire ♦ l5s such, but an undead creature who rises from the grave eack • L tain one’s existence by sucking the blood of s|ecpinB n h ",ghl tc ««ancient belief based on the conviction that blood is I f P Th““ an thc soul within the human body, and that the dead crave’hi *“ °f to makc themselves live again In modern times, novels ana ® developed this concept by presenting a vampire as a ps an exeeUTOl t Of sexual vampirism and she can be called as a lover and initiator

Si&< ofLamia

’’ *' •

rHE Vampirs The following working is an evocation of L • drMms. You can also adjust it t0 a norma| ^to manifa,

>

her through a black mirror or another scrying with hcr through lucid dreaming is the best way 'Um’bu' «wking with requires offerings of bl out and sexual fluids thcref *** Buddess- She pie auto-erotic technique to enter the trance comb* 7 WHI * S'm" the sleep paralysis condition allowing for intcr’action'Z,^"’ ritual can be performed bath by male and female , h'Tht ca„ be asked to come either as a lover or teacher, and she

both* Prepare thc sigil of Lamia. It should be drawn in red on a black back

ground. Burn some incense on the charcoal- sandalwood or rose will be

best for this ritual. Then sit in a comfortable position and put the sigil in

front of you. Anoint it with your blood and focus all your attention on it. At the same time start chanting thc following calling.

Lanta, Harlot and Vampire, I call toyou this eve! Come to me onyour black wings,

Withyour lips red as rose, our yes filled with lust and hunger! Receive my ■.

gs a nd a waken me to life through your mysteries of blood, sex, and death!

Enter my dreams and let me fly with you through the night!

Feel free to personalize thc words of calling if you wish. As you chant, send the intent of the ritual through the sigil. See how it becomes

charged and activated with your vital force, and visualize it glowing wi

red and black energy of the goddess. This energy is fierce an

entering the temple like a black wind and creating a vortex o ness around you. Focus on the atmosphere in your ntua the presence of the goddess manifesting in front ^alize herby using

invitation to enter your consciousness. You can .

forming within

ancient depictions or simply open yourself to

your inner mind.

At thc same time enter a trance by uS,n^

slowly arousing yourself sexually. You can m

auto.erotic stimulation, m lhc sitting to the

■ ■

this practice. While doing this, visualize the blwk Vf)r

lyin* P°S'"°nthat you have summoned through the sigil and by ehanlin tex of energy Conrinue arousing yOurse|f, 8 'he Ca nvluL?f close to orgasm and deiaying it. Repeat it as often ’

n and exhaust vourself sexually, at the same t.me moving your youcanandexhaus^^( Zugh through you? your Whole whole body body in in waves waves of of heat heat and and electricity electricity and and make make it it „ a

intense as possible. Finally, yield to orgasm. At this point, hold yout breath and visualize that all this energy is sucked into the black vortex around you and you are completely dissolved in this ecstasy. You may

then anoint the sigil with your sexual fluids or simply stay as you are,

lying on your back and slipping into a drcam. Focus on the intent of meeting the goddess in your dreams and stay

relaxed until your body is paralyzed and you find yourself at the thresh­ old of sleep. At this point you may actually sec the goddess hovering

above you or sitting on your bed, taking shape from the darkness around you. If you do not, simply visualize her as a shadowy humanoid figure or a half-woman half-serpent. Ask her to guide you through your dreams,

teaching you mysteries of astral vampirhm and sexual alchemy. Then enter a lucid dream to commune with her on thc astral level. When you

wake up, thank the goddess for her presence and leave some more blood

on the sigil as a token of gratitude.

She can be called once or a few times, or you can make a pact with

her. About pacts, however, we will speak in another chapter of this book.

Flying Through the Night d^mln th®.previous workingyou evoked an astral vampire into your

self Th n' IS °ne y°U W'"leam h°W t0 l’ecome an astral vampire your« e If T Can 'aW as'ral “X with another person, like in the Z XXZt8and you can also feed °*'h- ™s hapworks best if that person kT $ aWareness of what ls golng on and astral vampirism, I recomm S ^P"18' If y°U Want t0 Practice tlie art °f

intercourse rather than attack I‘'PPr"a‘h"’8 y°ul ‘arget through sexual

‘rally as this makes it more T * S° USeful ‘f yOU can shaPe’ihift aS‘ re dlfr'Cult identify you by the victim in case

THE VAMPIRE* 163

they arc skilled in astral workFinally, you should have , h,' rrollv Mrallv tkic «a

u.

i "•>»"«> cWn^n.. 3 P61*00 Jou want to connect w.th as-

h i ha W „ , " ' S°me,hin8 P'™"11'»!-*•“ ob)ec .har belongs ,„ ,h. target of your niagit „ do no< .h.„6 hke tins, you can try focusing your magic on the photo of that per­ son, but the more personal thc link, the better chances of a successful astral connection. This ritual also invokes working with your Body of Shadow, which is a form of your astral bedy. The Shadow in Jungian psychology is the dark side of human consciousness, the reservoir of unconscious as­ pects of the Self. In occult it corresponds to thc Qliphoth and the dark side of the universe, both in the micro (inner) and the macrocosmic (outer) sense. Therefore, if you have any moral or other objections of working with astral vampirism and feeding off other people, by identify­ ing with your Shadow and assuming the Body of Shadow you will get rid of them, at least for the time of thc ritual. Dy pi ejecting your conscious­ ness into thc Body of Shadow instead of Body of Light (which is nor­ mally used for astral travel) you gain access to primordial aspects of the Self—atavistic, bestial, and predator}'—material that is usually forgot­ ten, inaccessible, or considered forbidden. This often triggers an experi­ ence of shape-shifting, and you may be automatically transformed into a nocturnal crcs.turc, demonic entity, or an astral predator and minifest its consciousness and abilities in a natural way. At first this can be venconfusing or even terrifying, and I certainly do not recommend it to a beginner on the path. If, hewever, you arc an experienced astral traveler, able to work with your astral double and you are willing to connect with your Shadow, this can be an amazing experience regardless if you choose to abuse and feed off other people or simply explore your dark side in other ways. It is also worth noting that the more often you identify with your Shadow, the greater change occurs in your astral body and the transformation eventually becomes permanent. This will affect your

aura and energy field, and the change can often be sensed or even seen by clairvoyant individuals. On the mundane level this change is signaled by violent and aggressive tendencies, sometimes fluctuating with de­ pression and manic-obsessive behavior. In myths and legends, the vam­ pire (also thc werewolf) is in archetype of these tendencies in their un­ balanced form - hence wc are speaking here of astral vampirism. In fact,

r shadow, which can take many form$,

* r,tlaI>°FP

* Petitioner, so fee! free to let your irr.-

however, this is a

often depending on »n^m tfore(:an).thing.

working. You can perform it m medita-

agination m

drcaming. By this point you should

Prepare your temple lfyou attack, they

crK) field. By seducin th "

VUrSC^ unaN® to connect with their en-

natural way. The person j'i'

aCces8 ,o ,^e*r personal space h a

*ith you, although they win f°r this working. Here it i .** '

^°U *n

10^ream a^oul having^ ^orm You ^ave assumed

111* noting that the more terrifying for*11

THE VAMPIRE * 165

you choose, the harder it may be for you to connect with your tarjet. It is for a reason that the image of thc vampire has evolved over the ages from a decaying walking corpse to a sexually attractive nocturnal lover. Remember that you have to convince them that they arc safe so that they open up to you. When this happens, project your silver cord to connect with thc navel chakra of your target—thc reservoir of their vital force and sexual energy. You can then drain this energy into your astral body like a vampire. When the feeding is over, simply disconnect from thc body of your target and return to your own physical body. Of course, you can also choose to do it through attack and make it deliberately terrifying for your victim, but here we are discussing the use of sex magic in astral vampirism, and in this case seduction works much better than a direct assault.

However you choose to do it, when thc feeding is complete, return to your temple and project your consciousness back to your physical body. Make sure you are disconnected from your target. Open your eyes,

take a few deep ■ rcaths, and close thc working. •¥•

CHAPTER EIGHT

eJhe ‘Witch 9^pon P

and combined with sexual fluids gnn in a practica| way by a female ?racti’

#

“the witch biooa,

tioner.

Lunar Magic When we speak about “lunar magic,” we usually refer to spells and rit­ uals performed on the astral plane or in connection to thc astral ordream environment. Traditionally, however, lunar magic was a kind of magic performed in harmony with the different phases of the moon. The moon was believed to be feminine, representing the Great Mother, and it was connected with waters and tie tides, and all that belongs to the domain of the female: emotions, the rhythm of nature, cycles within the uni­

verse, intuition, mystery, renewal, balance, and receptivity. Thc “triple goddess” concept is here the best example. The “maiden” represents

all these powers in a dormant form, the force that has not been yet awak­ ened, corresponding to the waxing moon and all magic that is aimed at

growth and development. This is Diana, •. i in the Left Hand Path para­ digm, we might say that this is Lilith in her . iden form, the Young Lil­ ith, or the Lesser Lilith. Thc “mother ,K-ct of the Lunar Goddess stands for the force that has been awakened and is at its peak. This cor­

responds to thc full moon phase, which is thought to be the most pow­ erful time for magic aimed at creation and planting an intent to minifest as it represents fertility and the ability to give life. In mythology, this aspect is personified by Hera, the divine mother, but we can also relate

, 4 / ie. Fo«>b where the body .s put when mortal life comes to an end. The same corresponds to the moon in mythology and folklore and to the astral olanc in Qabalistic interpretation. We have already discussed the concept of Yesod/Gamaliel on the Qabalistic Tree, which is one of three realms within the astral plane referred to in the Qabalah as Yetzirah, the World ot formation, corresponding to the moon, intuition and psychic powers. While Ycsod is the moon in its bright phase, Gamaliel is the dark side of the moon —the kingdom of Lilith and the realm of the dead. This is an old view, and the moon as the dwelling place of discamate souls is a con­ cept that is found not only n the Qabalah, but also in the Vedas, Gnostic beliefs, and many ancient mythologies worldwide. For example, ancient Greeks often ' nested the Elysian Fields in the moon, and Orphic and Pythagorean >.•. c • believed that the moon was a gate, a female vulva through which -uls passed on the way to the paradise-fields of the stars. The moon was a iso a receptacle of souls that left their mortal bodies and awaited reincarnation, sheltering both the dead and the unborn, and it was the vessel for menstrual blood by which each mother formed the life of her child. While in ancient times this belief represented the wonder

and mystery of the universe, it changed drastically with the development

of Abrahamic religions, which also gave rise to the Qa^ ‘ the dark side of the moon on the Qabalistic Tree »the obscene °"c’ manifestation of the Whore of Sitra Ahra and the realm »f

ing on sexual fluids and vital force of man. It is a so t e “the bleeding moon,” referring to menstrual blood and the

.

woman as the source of “ impurity. f Gamaliel is a remnant of ancient rites of On the one hand, magic of G menstrual blood was

sex and fertility and cults cf the feminin

172 * RITt Al>< " P

.t .s menstruation was a symbol of both

an essential clement In ‘h^tio’n. Therefore, we have two views of life and death as well as pur , j|ith_thc whore. In this sense, Eve U,c woman: Evr-thc wlie, whi|e j ||hh signifies menstnarepresents thc fertile p a”cs (>f (hc nlOon of Gamaliel. On the tion and her lunar blood is^^ a|| spjrj|s. Vampiric entiother hand, it is the rea m o of astrai travelers, conscious tics which reside here sue Qliphothic tunnels to and deeping or dream.ng, a. Uranne

ZSl^noortVhingside of.he ins.inc.ual feminine while Lilith XXwealing opposi.e, h is believed that her po

est a. .he ins.inc.ual crossroads of .he woman s life: at puberty dunng pregnancy and menopause, and a. each mens.ruat.on. These pha«s of the female cycles have always been feared the most. In ancient and me­ dieval times the firs, monthly blood of a girl, the “moon dew, was thought to have both nourishing and poisonous powers. Used tn love po­ tions, it could bind thc man fcr the rest of his life. As an ingredient of curses and malefic spells, it ensured a quick and incurable curse. About menstruation and its magical qualities we will speak further in this chap­ ter. The most terrifying phase of thc woman’s life, however, was that of menopause and after. A post-menopause! wo-nan in medieval times was demonized and served as an archci pc > d hag of fair}' tales and the concept of thc “old-maid witch." She . dry woman,” believed to be sexually ravenous and continuous!) hungering for seminal fluid, at the same time incapable of using it to give life, and therefore associated with mysteries of death and works of matefica. Hence, the image of thc witch as a terrifying crone, able to take away sexual powers from men, devouring newborn babies, and “riding the broomstick” to appease her insatiable sexual appetite. But let us get back to thc subject of lunar magic. In modern times,

apart from the traditional associations of the moon with the feminine, »e can say that lunar magic is simply the magic of death and creation.

cu°Lr " tl7n'°thc praclic,: °f sex n'asic? Wc have alrcadydisor a li^a|U7 fTm? diSS01Vin8 consc*ousness “nd creating a void,

perform our ma”. We^a'lso”k^th t because it brines I " h orsasm 15 callcd a “little death" brmgs US closer to the thresho.d of life and death, existence

THE WITCH MOON ♦ 173

and non-existence, and sex itself is both fore, we might say that ah „ formed by a female or male practitioner ant ' rCgard css lf “ " P”" . . ’ . , oncr, and no matter if we ehorse to mdude thc moon phases „ur rituals. power our work, but that stem. ro„.ly fro„, ,hc 10ng tradition’of at.ent.on to the moon phase while planning magical operations, md it may work for one person ard fail for another. The use of menstrual blood in rituals is also an empowering clement, especially for a woman but it is not necessary for sex magic to be effective. What is important, though is to remember that all creation and all destruction involves the use of the astral, lunar plane, and this should be understood in termsof our subconscious mind. While thc sun is symbolic of our conscious mind, the moon stands for all that is unconscious and hidden from our con* scious Self. Sex magic gives us access to all this unconscious material, allowing us to use it either for creation or destruction, as it is always up to us which way we take in our journey. We can use sex to sow the seed of will into the womb of the Lunar Goddess (astral plane/subconscious mind), plant an intent to grow and manifest (to be born out of thc womb of the moon), use the amniotic waters of thc moon (astral environment) as a tool of self-knowledge and self-transformation, and gaze into the dark side of thc moon (subconscious material) to explore our Shadow Self. Sex is a usJui tool ir. this work because it opens us in ways that other forms < • •. do not. 1 lowcver, let us now discuss how to com­

bine sex wit h tr< r dtional view of lunar magic in the modem context.

Poisonous Moon Traditionally, lunar magic is based on the temale and feminine energy. This can mean working with goddesses and feminine currents, but it can

also refer to magic performed by a woman. How does it differ from magic performed by a male practitioner? Of course, there is a different kind of

sexual energy involved, different fluids and secretions, etc., but there are also other, subtle differences. Female magic is more intuitive, irra

and receptive. While male practitioners usually like to see every ing as logical and coherent with dearly defined goals and plans, women .end

to simply go with the flow, opening up for the experience “"mng it as i, unfolds. This is also what working with iem.n.ne currents and

174 ¥ RITUALSOF

. • , finddcsses and spirits embodying particular aspecu energies mvolv . jn * strajghtforward manner or deliver of these currents djrcc, way. Instead, they speak through visions, alle-

gon'esmmetaphors, and symbols, leaving interpretation to the practi­

tioner’ It is, therefore, much easier to estabhsh contact w,th the Lunar Goddess be it Lilith, Hecate, Uiana or anothe. deny, th.uugh dreams, invocations and liminal trances than through rites of evocation or other methods involving direct interaction. Sex magic is an excellent tool in this work because it opens us in all possible ways. At thc moment of or-

gasm, we are the closest to the divine and the most receptive to trans­ missions from other planes and dimensions as well as the most powerful

in our ability to manifest our intent and bend reality to our will. Female

magic is also like the phases of the moon—it changes and fluctuates all the time. While male energy is usually steady and remains at the same

level, unless there’s a sickness or some sort of crisis involved, female

energy goes up and down, reaching the peak of its power at certain points of the monthly cycle (either menstruation or ovulation), and being ex­ tremely low at others. High phases are excellent for works of creation

and manifestation. Low phases are good for divination, scrying, channel­

ing, and other practices that require openness and receptivity. The same

applies to the feminine lunar current—on some days it is stronger and

easier to access, and on others it is at its lowest extreme. These ups and

downs are traditionally linked to the moon phases with the full moon being the time for creative work and the dark moon the time for rest and

rejuvenation. If a female practitioner taps into this cycle and synchro­ nizes it with her own, she will intuitively know when and how to use her magical potential in the most successful ways.

°MSe’there “ alS°the question °f menstruation and the use of rnornHy blood in magic. The term “menstruation" derives front the TnS:S. (n“nth)> wb*cb » also related to the Greek “mene”

connected with th th M

m0",hly blcedlng was considered a cosmic event,

c I m°°n’ C>CleS and the tideS- " was believed that d b ‘ a w C WaS K0Verned by ,he of ™°n and the

used in many kind*, of ma«ri

tT P°Wer at tllis time an^ her blood was

■nany world cultures, especially' for”''rbl°°d WaS als0 a ,ab induce love, madness, mania, catalepsy or make people walk in their deep. Used in amulets and talismans, it could bind a man to a woman with irrevocable ties. Also now menstrual blood is often used as a powerful medium to consecrate ritual tools and in many kinds of

binding magic, but wc will talk about it later in this chapter.

It is also worth mentioning that ingestion of menstrual blood land other bodily secretions) has been practiced in many forms of magic from ancient to modern times to increase spiritual powers. While the western

“high ceremonial magic” tends to view the use of bodily secretions as

merely an antinomian and rule-breaking practice, menstrua 00 : men and urine have been commonly included in ntes .nd spells of folk

magic and witchcraft for centuries. Lunar blood can be used in love or lust spells and curses, for anointing statues and tahsmans,

pr.ctit.oner, menstruanon and divination, and many k. or mixed with semen during

ds

g J*

’

, imo a

¥

rituals of PlXASVRFburned to attract spirits from thc Other Sidc piece offebric and ritually rticUlarly strong at this time antl g The influx of sexual cn.^e to aStra| impulses. Blood draws forth astral woman is extremely sens igIIy deInons of sexuality, incubi and entities and manifest* i . a)| kinds of spirits that feed or succubi, Qliphothic v*mp J.ct time to explore the astral realm of Ga. energy. It is, there orc a p channel thc force into other mag. malicl, commune wi icaj operations. Y

of grcatest vulnerability, and levd drops down rapidly and cannot be

°n harecd foM while, which the female practitioner can experience as extreme weakness and inability to ground herself. The current cf Lilith contains both life and death within, the flow of force and the empty void. Monthly blood is also often thought to he a powerful component of

all magic aimed at creation. This idea is derived from ancient myths of thc Mother Goddess as the creator of mankind. In ancient Mesopota­

mia, the great goddess Ninhursag, mentioned already in our disetssions, not only created humanity out of her “blood of life, but also taught women to form clay dolls and anoint them with menstrual blood as a conception charm. It is also sometimes believed that the name Adam, the first man, comes from the feminine “adamah,” meaning “bloody

clay,” or “red earth,” referring to ;\ Mother. In ancient times, it was believe >

'nthly blood of the Great

। .in was made of earth or

clay, but thc power that made a hum.

row was the moon, the source of monthly blood, which was thought to be a potent nourishing

substance. Menstrual blood was the wine of the gods, the secret of im­ mortality, authority, and creativity, the source of inspiration and magical powers. On thc other hand, it was just as deadly. A touch of a menstru­ ating woman could poison the fruits of the field, make wine sour, cloud mirrors, rust iron, and blunt the edges of knives and swords. If a man lay with a menstruating woman during an eclipse, he would surely fall sick

e. n other words, nothing was as unclean as a woman in her peri" She ,UChe

bthe lovcr

just the eating of the wttch’s b!ood is usua 1|y Charm to work, but you can go , slcp '"°u«h

itself for ,hc

magic, i.e. instead of using VOur monthly blood al C°mb’ne U with ** it with your vaginal fluids secreted in an auto-er f ““ COmbinc ered by orgasm. You can add it to food or dri T* emP0w' leave to dry and then keep the powder as a cJr ’ S‘mp,y C0,,cct lnd

talismans. It is an excellent addition to all rites

those aimed at attracting sexual attend

,°Vespe,ls‘nd y”bT’.T^

be done repeatedly, though, because their effect

”

¥ Talismans & tools Talismans and magical took have to be consecrated and imbued with

magical power to work properly. This can be done with semen, men-

struai blood, or the mixture of both—if they are consecrated in an act of sex magic performed by a couple. All three methods are considered to

be effective, so feel free to experiment with them in your practice. Tal­

ismans can reflect pretty much any intent you can think of—you can create a talisman for attracting love and lust into your life, manifest money and imp:

your financial situation, influence someone, create

opportunities : ■: y ■

r work and career, etc. A talisman can be a piece of

jewelry, such as a ring or pendant, a stone, a metal disc, or even a statue

or a photo of a person you want to influence. This is all up to yourimagmation. To imbue them with power through sex magic, the simplest

method is to arouse yourself to the point of orgasm, create a thoughtform on the astral plane or plant your intent in the astral envtronment (simply visualize your intent manifesting at the point olorgaIS anoint the talisman or ritual tool with

’

j^Xcessfully

connect it with your intent/thought-forn . both by a male and female practitioner. Since we are ta.Mngd^about female magic, though, we should mention t at a *

powerful lunar talismans than a male practiti man? By this term, we refer to any tool or a

uHs.

of silver (metal jmbued with female

connected with thc moon anc lunai ene g ■ menstrual blood alone sexual energy. For this, again, you can use your n

182 ¥ RITUALS OF PLEASURE

or you can charge it through a sex trance and mix with your vagi„al ids Many female practitioners consecrate the ools by actually putlj hem into their vagina or even arousing themselves w.th them, if ble That works well, too. You can also combine thts pract.ce with thc

influence of lunar currents connected w.th the moon phases, and depending on an intent, consecrate your tools and talismans at the timc of

the full or dark moon. There are many poss.btlmes here, and all depends on how creative you choose to be in your practice.

* Magic dolls & other objects Magic dolls, puppets, and objects such as mojo bags or witch’s hotties can be used both for love spells and curses. You have to be careful by using your sexual fluids in malefic rites, though, because this always

creates a powerful link and :he result may not be what you expect or it will simply backfire on you A female practitioner can use her menstrual blood, either alone or sexually charged, as an ingredient of such objects as well as to consecrate them. If you use it as an ingredient, add a few drops to thc clay or another material you create your doll with, or place some blood on the mojo bag or another container before sealing it. This

method can be used to attract sexual attention of a particular person­ in this case you should also add some •. dj

laterial obtained from said

person, such as hair, blood, sexual fluids, ds *

lessconnection yuu arc evoking a spirit for a scxuai purpose ual with thc spirit through the astral pleith an "'° Osta,>liih

to do your bidding that has to do with love and sexu

* Creation of spirits & thought-forms Thi, subject will be discussed in detail in one of the following ch^

ters K is worth mentioning here, though, because creauon of thoughtfoX and servitors can be done with the use of either menstnial blood or semen and often both are combined for a better effect. Blood and

sexual fluids are used to make thought-forms come to life, and ifyou nourish them by feeding them regularly, they can grow into pow^tf.

lies that will protect you, draw love and lust into your hfe or ensure the steady flow of money. These thought-forms in time become actual spir­

its that are your “magical children,” created out of your vital force and scxuai fluids, faithful and obedient.

1 ready to do your bidding at any

time you want.

Ritual of Empusa dess, a ruler of a group of srv t

/ Ught ‘°

* 8oddvss or dcmigod-

®Fhs, these entities were JntT^ “empUSae” In ancient Greck

travelers. However Em

' Hecate t0 £uard roads and devour

and vampire. According

’S re*ate^ to Lamia as a succubus

dutiful maidcil c

* ° e8enCn hear her voice, see her manifesting • r ideas’ prcse.n >s of ’he be signaled by the flickering of candle" r°n‘ °fyou> °r her pX Y°J Wil1 the temple. When you receive the °f’rind rus^«*' -'discussed the power of sex ma . . . । Xques. Some might say that th.s ts only a ktnk to make your sex life

more exciting, others treat it in a serious way and spend thousands of dollars on sex toys and special equipment, and still others simply look down on such practices or approach them with skepticism and suspi-

cion. There are as many opinions as there are practitioners, and this is a ver}’ personal area where trust is essential and where experience is based

on exchange of power. Outside of ritual context, this power is shared

between the dominant (“top”) and the submissive (“bottom”) and in­ volves a great deal of role playing. In magic, the exchange of power oc­

curs between the practitioner and the spirit or deity, and the god-form

can be personified by another person, experienced through astral travel/lucid dreaming, or even represented by a statue or inanimate ob­ ject such as specially consecrated dildo, for instance. There sre many

possibilities here and the only limits to how we can perform such a ritual

arc those of our own imagination.

Whether we are working with a p -.ner or directly with a chosen spirit or deity, trust and opennes:

; y terms in this practice. The

•. .r to be able to experience

“submissive” must entirely tru other levels of consciousness and i.

... •

perience outside the bound­

aries of the flesh. I his is not always easy, and in magical context the question of “danger” is taken to a whole new level. Imagine that you are

bound and helpless, and your partner, possessed bv an invoked god-form and showing all signs of being “ridden ” by a non-human consciousness, “ Stand,ng next to you with a knife in their hand. Such situations are

completely unpredictable, and while in non-ritual context out partner Will respond to the “safe-word” and stop the session, this does not apply

0 a ntua setting, when the practitioner impersonating the invoked godfo™ acts tn possession and is not always in control of the experience. X h’tio'8

JdZ

nOt reaC‘,0

-d Putting you.self into

Xgreat ,est of openness- ,rust>and °ften *is°

practicesMaUh*^

ooB-rituabMK sessions, the dominant is i„ 1,3 Hence, sensations and health of the subml,^?"'™' h - •* the other while their nartn

T partlclPanr acts as a dclty t0 er submits to the will of the god. In the latter

BUX)D&Sa case, thc dominant, having assuniC(J * >« possession, can instruct the submissive i„ "T" 8“d'fo'™ >"d Ktina vice they des.rc, which can i„c,udc st, bu of often these arc prac.ee. aimed . ...... „a„ tube mat.on w. hm the submissive•. eo„!ci.u ”n“X »’ •'«*„. ntual, the ‘deny release, lhe !ubraji,ive ^y, u ,he e„d, and freed from certain ba.riers, thus initiating „ T'C'’,rinsf'>™ed

and spiritual awareness. We have already di the example of the l.ilith Samael ritual which purpose of self-initiation and communion with sexual act. Here we will g0 „nc stcp funb(;r working with the trance of pain and pleasure.

/ P"“p,">" prlc,ic etc. 1 he key term here is “sensuality.” Ex-

sciousnM- ^1? °nged USe of stimu'ation in heightened states of con­

vocation tr 013 Cf mdny f°rmS

magic Possib,e

divination and in-

simply a kmcTT CSl,”g *ntent*II can be used as a part of a ritual or simpiy a kind of macica . 1 the further ritual work Moremer th T PrPCT mC0

aR; nol

pericnce in such practices, otherwise you should

tion. It is easy to do yourself harm througmccha„ism, as well as careful, and for the better understan mg o possible dangers and risks, I recommend reading a as you can before trying to put them into pr

on

subjcct

* Wluppin

hniqu. and relatively safe to experiment with,

jcc

Tins IS an “ >

ft needs time an P you can take, an

know how you should do it, how much

■

’

whjp Somc parts of thc body on|y djstract you from acWey. indue ng it. Whipping, or flogging, has.. long

Z * spirituality and it was used in various rehg.ous and migical Z. c s "• too' of pain and pleasure as well as penance and purific,.

1 I Hon This technique has many forms, and apart from whipping, you c„ 11

use spanking, paddling, or caning. Also various tools can be nvotvtd. I The body parts on which they are used include the back and the but­ tocks but you can experiment with other body parts as well and see what

works best for you. Thc main advantage of this technique is that it can go on for a long time and it really proves useful in achieving trance states.

You can do it alone or you can have your partner do it to you and control the whole experience. Both options are equally effective.

* Bondage This goes together with other techniques, although there are practi­

tioners who can achieve an altered state of mind just by being bound or restricted. The very thought of being deprived of any control and com­ pletely dependent on your paitner can itself trigger a trance state, alt­

hough usually, it is combined with other methods and forms of stimula­ tion. This comes useful when techniques involving pain arc applied to the body as then the person that is bound and restricted has to take them

all until a desired state is achieved, and there is no risk of uncontrolled movement and thus getting hurt. The disadvantage is that you cannot do it alone. This is therefore not a technique for a solitary practitioner.

mis of bondage and restriction involve using ropes, leather cuffs collar arr ian 0

priest should keep arousing the PrltSt^. h bi00difthat fuUv goddess on the body of the priestess w th h>s goddess 1S fully

do. Whatever method you choose, co

214 * RITUALS OF PLEASURE

manifest within the consciousness of the priestess. She will thenassume tTernle of the dominant and guide the pnest through the rest of the ntual.

Possibly, at this point you will not need instructions at all as the god­ dess herselfwith instruct you as to thc further steps. If, however, it does not happen at once, simply proceed to the previously agreed elements of

SM magic. If bondage is included, the priestess should tic the priest up, use thc blindfold or other props chosen for this ritual. Naamah is a strong

predatory feminine force that takes what she wants and when she w'ants it. Under the influence of this consciousness the priestess can use what­ ever tools she has, like the whip, for instance, to take her partner into an

erotic trance of pain and pleasure. She can convey certain messages to the priest, and sex can be involved if she feels this should be a part of the

ritual. The steady but powerful release of sexual energy through the trance of pleasure and pain is sometimes enough in itself to build erotic

ecstasy. Let the experience end in orgasm, both for the priestess and the priest if you want to. At this point it is really up to you how you decide

to go on with the session. When you both feel ready to close the ritual, drink the sacrament, thus fulfilling your communion with the goddess, and finish the ritual

with the traditional words:

And so it is done! +

THE ALCOVE OF FORNICATION * 217

CHAPTER TEN

QN this chapter we will look into pacts and relationships with demon Hovers. In medieval times, such relationships were commonly be­

lieved to be possible and cantemporary literature provides many stories of both men and women who shared thcii bed with an incubus or succu­ bus instead of a human partner. Such relationships could last a few months or years, but there were also stories of people who spent their

whole lives with a demon '.over. Lilith herself could take a human form and live with a man as his wife and lover, giving birth to their children, as we learn from Jewish folklore, but such legends and stories are found

also in other parts of the world. Usually, the benefits of such a relation­

ship included mostly thc mutual pleasure. As we already know, demon

lovers were knov. i for incredible sex, often surpassing the imercourse with a human pa

' But sometimes there were also other advantages.

Spirits such as J ■>

- or Leanan Sidhe were thought to act hie a muse

to their lover, pro

mg inspiration and ensuring the flow of creativity.

This was especially important for artists, sculptors, musicians, an po­ ets. Often these people sought such a relationship solely

1

.

of artistic inspiration, althoagh sex was a part ot that as*e lover Lqulred e..W fc * “XX pinner Li, lor „ b.P » However, people sought a relationship uit a

m°re mundane benefits, such as money or ma e *ng an additional favor. Therefore, we will lSC^.

vantages and disadvantages of long-term relations

,hc ,hen seilcd *’ sexual a« results in creation of a new life, just not necmaeicianP V S'Ca ’ h'S'S * powerful ,hin8t0 realize, especially that as

US in our Hf 1 **" UM aWareness to create something that can help us in our life or empower our magic. ^tusualVhowaround d ^b of the astral and the physic'aMf tlT

artificial sPirits> or s5rv’t“* Pla"e "

‘hrCSh°‘d

pose, they usually have a b I n°‘ Crea,ed f°r a sPecif,C P"’ them with an instinct t f cvc ofconsciousness that only provides fore complex beinoc r a”d 3urvivc-In time, they can develop m'0 g ” ,heir own hut usually they just remain at this

DEMONIC CHILDREN * 235 basic level, acting as astrd they are still connected to us J thei^081

lhey fccd off Ls because

themselves to other people, usually th^T’ Can 3,550 attach to-day life. Is there something we can I 7* SUrround us « our daywe have to gain control over all those th 7' 7 Def’nitely> but first through our sexual activity. This can h . 78 t?fonns we ha'* created

them is to find these thought-forms on th . ? 7VCFal Ways’ One of psychic attachments and links and establish c’ P’ane?y fo,lowing our

wav is to approach them as spirits or act i

ommunicatl°n. The best

actually are, except that they are not ers that we could use to our benefit. It is therefore not easy toe^

like other sptnts. Instead we can travel to the astral piane «

lucid dream and interact with them in their own environment. Another option is to work with a gcd-form that can assist us in this process. Lilith

is an excellent deity to help in this work, especially in her aspect of the Mother of Abortions. In this case, you should simply invoke her and

summon your “children” to manifest. If you succeed in recovering these astral connections and establish communication with these thought-forms, you can either reshape them into one powerful servitor

working in your favor or you can reabsorb these thought-forms into yourself, making them part of you again, and thus reclaiming your inner

power and integrity. This is up to you, so feel free to experiment. It is also worth pavi attention to what happens with your sexual energy from now on, always directing it to a specific purpose, otherwise you win keep producing “children ” over which you will not have any control in­

stead of using your force of creation for self-empowerment. In some cases, a “magical child” is not created, you or your parttier go on to work against the ntua, et

P

or by mistake. That means, if you do a counter ntual, for eump^

often doubting the result and questioningis *noU^ thought-form before it has a chance to mam e

” This is

dealing here

also something worth remembering, tspCC!a^|untar^r astral “conC€P‘

with a deliberate, ritual practice and not an tion.”

The Nephilim One of .he most famous examples of demonic children born.outof sexua!

relations between humans and supernatural beings were the Nephthm. The main source of this myth is the apocryphal Rook ofEnoch ot rather

Booh ofEnoch, as there are several versions presenting the whole story in a different way. The legend itself, however, >3 based on a few lines from the Bible, the Book of Genesis in particular, speaking of a group of

angels known as the Watchers that descended to the earth to marry “daughters of men” and chose to remain there and live among mankind,

thus becoming "fallen angels.” Ixt us draw a brief outline of the story as it is relevant to our subject

of discussion. Generally, it starts with the leader of the rebellious angels, Shemyaza, falling in love with Lilith or Naamah (some versions of the story mention Ishtar as his lover, and in another it is Azazel that falls for Naamah), and persuading other Watchers to join him in fornicating with women on earth. Enamored by the beauty of women, they decide to fol­

low Shemyaza, taking lovers among mortals. Seeing the weakness and ignorance of humanity, they also bring with them the knowledge of thc

universe, crafts and civilization, alchemy and occult arts, weapons of war, and other secrets that in; i:

?•. h ' have been known only to God

and angels. The offspring of th-

the angels and mortal women

are mysterious beings called " N p]

believed to be half-human and

half-demonic, as thc descent of the Watchers is depicted in the source literature as their "fall,” corresponding to the fall of Lucifer. The Ne­

philim are therefore ascribed demonic qualities and depicted as giants, monstrous and evil, killing and feasting on mankind to sustain their ex­ istence.

I he word “Nephilim” itself is usually translated as “giants,” alt­

hough in some interpretations it is translated as “fallen” or “those that cause others to fall.” According to the Bible, these demonic children of angehud mortal women were the cause of the Flood, as seeing their Evenki

hUnWni,y and dccidcd t0 destroy mankind,

earth th h < I n°‘ PPCn’bU',he NCphilim Were WiPed out from the mens Xi:r,n,ng ? 'he W°rld’ th°Ugh’ transfo™d -to de­

mons. Their fathers became demonized as well, and both Shemyaza and

DEMONIC CHILDREN 4 237

,Mdm °f ,hc

fo gd.

and

™ ~ «• benenu.! ror mMkX°nXn“^ “™'«

thc angels themselves were punished Ia tr”S ars’but locked for .hem, just |ike of Adam and Eve after h r'° d ...... y 0 thc ^bidden fruit (sexual acti This ig O..VO, ones 1’ which already reveals an important feature ds nature is that of fire and passion, lust and sex. Moreof their gnosis: — —j of fire, the Seraphim were alsa depicted over, apart from being creatures dragons. This provides further insight into the inas winged serpents or < iiucviing them with the concept of the itiatory power of these beings, connecting is the vehicle of ascent and the force of Fire Kundalini, .which is ' the gift of the angels is the in—Snake, ...... &----------------Therefore,

Shemyaz ;

awakening and transcendence. ncr fire, the tool of internal alchemy, which is awakened and ignited through mysteries of sex magic and the raising of the Setpent Force

fhin. This is the vehicle of evolution and elevation of man, allowing us

• RrTUAUOF*tE*suwr

.

-be Nephtltm-nmmbe

alchemy. However, .he ide, th., „

drc„" conceived

transforme

>f ..... ........

™ ..magica| children” in the flesh is a part of the West-

emP Tradition as well, and in die next section we will take a look at Juch

attempts and discuss their meaning in the modem context.

Homunculus A different class of magical children were homunculi (sing, homuncu­ lus) These were human beings created not through a union of man and

woman but in artificial conditions. This idea was especially popular in

the Renaissance and has its roots in thc contemporary alchemy and nat­

ural magic. According to the sixteen th-century sources, a homunculus was a miniature man, resembling a normal human being but created in laboratory conditions. This theory owes much to Paracelsus, who claimed that the sperm of a man contains life in itself and a woman’s

womb is only a vessel in which it grows Therefore, he believed that it

can also be placed in other vessels to

child. His method was to place sem -. n in a horse’s womb until it “comes to lit

• ■ essfully produce a human

Jed cucurbit for forty days . d moves itself.” Then thc

operator should feed the “ch id” with human blood over the span of forty weeks, during which it should take thc shape of a normal human

child, although it will be much smaller. Obviously, in our times we know that conception and birth is more complex than that, but in the 16th cen­

tury experiments to produce a homunculus were not uncommon among magicians and alchemists. The idea itself resembles creation of a golem from Jewish folklore,

a though the procedure is here different, and the golem is usually cre-

WhiletV pPeC1- C pUrpose ralher l^an Seated as a magical experiment, atmg lifein

akh^m sls were Preoccupied with the idea of ere-

to perform a particular^ £2

famous golem story telfe of am,

h™®1"'°

7“ "

"d"

m0S’

Loew in die sixteenth-century Prag“ ^7“" brou8ht 10 '•9 r jbb' legend, but the general outline is Lt A

“VenI Versions ot lhe

e Jews in Prague were either to

DEMONIC CHILDREN ♦ 239

be killed or expelled under the rule of Rudolf II mumty, the rabbi constructed a Ro|cm r creature to life through special incantations

m d protcct the cum' Then hc brou8ht the

formulas differ dependirg on a story In on -7 formu,as-These waHcing around it and saying a combin.tfo7oX^ " hy

secret name of God and the reverse formula is w il direction and saying the words backward In f is brought to life by writing on its forehead which is “cmet,” meaning “truth.” In lhis

and thc g

’hc

*C CJS ae^

by erasing aleph and leaving mem and tav, which is “

Cdestroycd

“death.” Regardless of thc version, thc golem perform^

T*™8

well at first but then something went wrong, and thc rabH deactivated the creature.

This legend and other stories of golems are based on the theory that Adam himself was first made as a golem, out of clay, and then brought to life by the power of God. In modern times, the conviction that it»

possible to create a living being out of dead matter was popularized by Maty Shelley’s Frankenstein and became a subject of many books and movies. In magic, however, there are many more interpretations. Ho­

munculus, for example, was thought by Crowley to be a child created the

normal way, i.e. by impregnating a woman by a male magician through

rites of sex magic. The only difference from conceiving a normal child

this way is that it was done in accompaniment of rituals, banishings, and

other formulas, with the final result being a nonhuman soul in a human

form. In other words, the child’s body would be inhabited by a spirit in­ stead of human sou' Such attempts were made, e.g. by Jack Parsons and Marjorie Cameron, .rid if you are interested in the subject, the whole

story is described in

and Rockets: The Occult World of Jack Parsons by

John Carter.

Another method of creating a magical child was proposed by Austin

Osman Spare and is known as the “ earthenware virgin. He constru an urn that was shaped to fit his erect penis with some extra space at e inner end. At the farthest point inside the urn he would place the sigi ^presenting his intent/dcsirc and then hc would masturbate u

d^cc. During the whole orocess, performed at the time o. t m°on, he would vividly visualize the desired effect of his magical

g ,

240 *

----• v .|f to thc point of orgasm. Then the “virgin” eventually taking im ^hcr in thc ground or in a casket filled with would be sealed an of thc fu|| moon he wouM jearth, possibly at m.dn.ghtpA..hhc 1

the urn, rtpea

„s

himself claimed that this method never

eolleap.es are willing to experiment with that, I wish them good luck. Spare’s method, however, falls under the category of creating artifi­

cial spirits, which we will discuss in the next section. The homunculus formula, as well as the idea behind the creation of a golem, involves cre­ ating a vessel that would be inhabited by an already existing spirit. This

can be a human soul called from the Other Side, an angelic or demonic entity, or a discarnate spirit summoned through rites of necromancy.

There are many techniques for this, not necessarily sexual, but necro­ mancy is a subject for another book. Here we will focus on something

more user-friendly to a modem. practitioner, and that is creation of fa­ miliar spirits and servitors—our personal servants that can do any task

we wish and do not require any complicated magical formulas to be brought to life. Spare’s earthenware virgin can be used for that, but there are other methods as well, and we v, il1

■ look at those that are both

simple and effective.

Familiar Spirits In the folklore of witchcraft, it was believed that every witch and sorcerer

had their “familiar,” i.e. a supernatural creature that would assist them in their magic and do their bidding whenever they wished. These crea­

tures were usually depicted in an animal form, such as cats, ravens, rats, frogs and toads, and hares. Small animals were the most common, alt­

hough there are also stories of witches and sorcerers who had their fa­ miliar spirits in the shape or pigs, sheep, or horses. It was believed that

when a person signed a pact with the Devil, they received a low-ranking demon m the shape of an animal to advise them and perform their er-

rand., usually the works of matfea. These spirits were known as “fama ter wh

LT™

Were ” constant assistan“

their

food M reSP °" n but C f°blood r feeding wi,h °" c’s Normal food w was possible as well, was,hem the most common nourishing

substance that sustained thc life of a witch’s familiar. Often these crea­ tures were invisible, resided on the Other Side, and only thc witch could see her familiar when she chose to summon it. From thc modem perspective, the conviction that the magician’s as sistant was a spirit feeding off their blood and vital energy, connected bv an intimate link with its master, shows that wc arc not dealing here with normal animals but with servitors, spirits attached to a practitioner or created as magical friends or servants. In modern magic, a servitor can be an entity summoned from the astral plane and bound to a physical form, usually a statue or another vessel, but more often this term refers

to a thought-form created by the magician. A servitor can be brought to

life for a variety of purposes, from one time tasks to long-term assis­

tance, and can do exactly what we want and when we want it. Of course, there are already many spirits out there that can assist us in oar work,

but some practitioners simply like to have full control over their magical

operations, and a servitor is one of thc best ways to do it effectively. Moreover, you can deactivate thc spirit at any moment you wish, and

unlike in thc work with already existing entities, there is no risk that they will misinterpret your intent and carry it in a different way from what you really want. This sounds tempting, does it not? Well, let us then see

what a familiar spirit like that can do for us and how to create it.

* Protection: A servitor can watch over you and act as your personal guardian, warning you of dangers or dealing with them without you even knowing that >• icthing is going on. You can also go a step fur­ ther and program pint to reverse and return the attacks if you

want to. * Health and well-being; You can program the spirit to ensure a flow of vital energy, keep you healthy and help you fight diseases if needed. * Money and finances: Many magicians create servitors to d

money and create financial opportunities for them, help t e new jobs, develop a carrier, and so on. * Love and sex: Your familiar spirit may also watch over the affai

the heart, bring forth a partner into your life and open way and fulfillment.

242 * RITUAI5 OF PLEASURE

¥

Creativity If you are involved in any form of artistic creation, a spirit caXlpTou develop your talent and send you .nsp.mt.on m your

work. < Social interactions: Your servitor can also work to improve your re­ lations with other people and help you influence your environment. * Magical assistance: This can be any form of magical help, from de­

veloping your rituals to carrying out certain small tasks for you. For example, a servitor can help you with your drcam work, empower your evocations, assist you in OBE and magical trances, etc.

* Astral sex: A servitor can also be your personal succubus/incubus, acting as your lover and sexual partner.

These are only a few examples of possible tasks that servitors can do

for you. I am sure that a creative practitioner will find a lot more. In the final section of this chapter, I will present a simple but effective method

of creating such a spirit with the use of sex magic.

Are there any risks and dangers of such an operation? Normally, I would say it is thc safest magic possible. Unless you state your intent in an unclear way, leaving a large field for interpretation, the spirit will do

only what you want it to do, wher. you want it, and for how long vou want it. Of course, like any other magical child, a servitor needs to be fed and

has to grow to fully develop its powers. Some magicians create servitors to do only one task for them. Personally, I am not fond of this approach,

and if you only need a spirit’s assistance once, you can simply evoke an already existing entity or charge a sigil through any of thc sex magic tech-

mques desenbed earlier in this book. A servitor works best if it is created

for long-term tasks, such as protection, ensuring the flow of monev into exists rh attraCt'n8 l0Ve’ ,ak'n8 Care °f y°Ur heal,h> etc’ The lon?er if

e d k e' 7°r T

" beCOmeS' A" yOU need '° remember is to

veryunlike,vt ’a^

W°U'd

f™d or P“ >'is

however, you stop feeding' °U‘rfy0Ur co",ro1 and

against you. If,

gradually regress to a ha k’ * SP,nt W’M SUrt ,osing its Power and an astral parasite, so if vou ' °|Ugltf°rm that win be attached to you as end its existence ’ Rememb "

-

y°U shou,d destro)' k and

xy"' ~ •" “• ~

DEMONIC CHILDREN 4 243

How to Create a Magical Child The following working is a simple Inctbod ( free to develop and personalize it as you wish Rem. n h creating your own ‘•magicalchild," niake lt “

*l ’’y°u Irc

a, you want. You can perform it at thc time of the waxirw f h’'™' combine it with an invocation of your personal patron deity indoors or outdoors, do it alo tc or with a ritual Dinner a Jl!/ ri,ull fork to empower the effect, etc. Here you win

ra,y

u creMive ••

Before you perforin thc working, you need to prepare the following items:

* Spirit’s profile: Give the spirit a name, sigil, and a task or a 1st of tasks to do. Describe its appearance and the length of its existence. Decide on how often you will feed it and in what way. The spirit’s sigil is usually constructed by writing down the statement of intent,

crossing out the repeating letters and combining what is left into a graphic form. Thc name can reflect the intent as well or it can be

simply something that you like. Avoid using the names of already ex­

isting spirits. Everything else is up to your imagination. Feel free to be as creative as you wish.

* The sigil of the spint: It can be painted on paper or a solid material (such as wood, metal, stone, etc.). You can use the colors associated with the Dracoman . urrent (black, red, gold), or you can pay atten­ tion to the spirit’s mholic correspondences. For example, i spirit connected with lunar magic and thc energies of the moon can be rep­ resented by a silver sigil on a black background or black on silver.

The vessel that will serve as a dwelling place for the spirit: Not all magicians choose to do that, but in my own work 1 have found it to k a good solution for working with familiar spirits. The vessel can a statue or any object that you can keep on your altar or wear it on

Jou as an amulet. thaT f°r ceremony: Feel free to use the t00^s an lnake ny magK ensure its quick results!

sJI~-an personal lnd actually the*should be-and y°u Jd“dat en’ Whh ,he S,a,ement °f p™you should use other words' ™a«,‘al.ass,a,ant- Ify°ur ®‘ent is different,

Vitor. Take your time with’ it and "’8 b^ alive. Visualize it burning with

responds to your calling.

“d P°WerS °fy01ir Se