In our program, the practice of sex magick occupies a distinct and significant role. This prominence arises not solely from its provocative title, but also, in large part, from the weight of personal projections and idealized notions we attach to both the concept and the act. The tantric act, the operation of sex magick, and the Mass of the Holy Ghost are fully realized only upon attaining the Adeptship, whereas foundational preparations and preliminary studies are set in motion at the grade of Zelator.
I never truly believed in gradual, incremental progress; I have always pursued what I desired, regardless of how distant or seemingly impossible it appeared within the confines of my current grade and development. I can say that it was precisely my will to undertake something before its time that broke that very time; that it was my desire and my courage, but most of all, my love and the wish to undertake the beloved task, that at that moment loosened the bonds of the task—bonds that always turned out, in the end, to be the chains around my own mind.
I wanted something or I did not, but simply because I desired it, and I acted on that desire. Conversely, there were times I simply skipped something, regardless of its perceived importance or necessity within the program. The only program and true trajectory of my progress was a person who had a name. Love was her name, Curiosity her surname. And no program or task was impossible in the company of such a person. She was both my best friend and my most loathed enemy, my lover and my villain, my teacher and my student, my parent and my child. She was me, and all that I was not, the bloodstream and the living fabric of reality, and the axis of the wheel of Samsara, upon which my Self endlessly spins in spirals.
Therefore, release the search in your mind for the right moment, for the perfect time for anything, for in truth, you are both fully ready and entirely unprepared to undertake the Great Work at the very same moment. So, are other tasks more or less distant from that one endlessly elusive? It is we who, by asking “where are we?” and “where are we going?” in that moment, create the trajectory of the infinite loop—not because we are far, but because, in that moment, we are pushing something that has always been here with us. Every time we falter and say “the Great Work,” the loop extends, it twists more, it goes by winding detours, further and further, along more difficult trails. Every time we say the “Great Work,” instead of “My Work.”
The tantric act and the Mass of the Holy Ghost are precisely a step in such a trajectory, where climbing or descending will depend on your perspective and approach to the entire matter. Whether it will be a strenuous climb or a graceful descent will depend on how you position yourself in relation to this magnificent game, and this is one of the essential tasks of the Zelator. It will not hand you a toy, but something far better—it invites you to a birthday party. You will eagerly await this party for days, like a child, already in your thoughts reliving everything a child wants from a birthday—each in their own way projecting supreme happiness, with favorite friends, favorite food, and favorite types of games. In terms of the idea, the Mass of the Holy Ghost is not an alchemical wedding, but precisely a child’s birthday party. You are invited, so come, and do not fuss over what gifts to bring. Everything you need, you already carry within yourself.
The Zelator, in many cases, is not yet capable of properly conducting the Mass of the Holy Ghost, nor of fully surrendering to the act of sex magick. What they can do, however, is prepare. They bring their instruments into balance—or rather, calibrate those granted at birth by divine providence so that they might wield them with precision and appropriate measure. This does not suggest that other grades should abstain from beginning their own preparations, particularly the Probationer and the Neophyte. Even if such attempts are destined to fall short, that failure is not clumsy nor shameful—far from it. Still, let us remain faithful to our structure and program. Each grade presents more than enough knowledge, trials, and territories to explore, such that any digression can scarcely be justified by curiosity alone, especially when every step is rich with new and compelling tasks.
The postponement of practical engagement with a partner—priestess or priest, does not suggest that the Aspirant will be idle. On the contrary, they will undertake other essential exercises, each of which will soften the threshold of that eventual encounter when its time arrives. This is not unlike martial arts: while sparring is often considered the pinnacle of practice, it is only introduced after a long apprenticeship in fundamentals—after building strength, control, breath, and discipline. Only then does sparring serve its purpose, offering both practitioners the experience they trained for. Similarly, in our work, while preparing for the sacred act of Tantra, the Aspirant is already in Tantra. It is that preparation, the foreplay of the Great Work, that constitutes most of the action and sets the entire machinery in motion. When the tantric act finally occurs, it is nothing more than a reminder, a gentle review in the moment of great inspiration, when everything has already been done, everything predetermined, everything achieved long ago. Except for “one” thing—Yoga.
Everything we shall present here, all the tricks and techniques, serve as preparation for the Mass of the Holy Ghost. Yet, the Aspirant’s mind must not perceive them as something degrading, servile, or unworthy of the very act of tantric union. A Zelator must understand this entire exposition as the work of an indivisible whole, just as a careful lover does not separate the act of intercourse from the act of foreplay. Indeed, more often than not, the foreplay itself is far more captivating and profound than the act of union, while many forms of perversion and sexual experimentation do not even require direct engagement between the genitals. I wish for you to free your mind to the utmost in this exposition; it is necessary to begin by identifying what must not be done, what should be avoided, and ultimately, what we have persistently and diligently engaged in should be completely reversed and turned on its head. Only at the very end, perhaps the most peripheral aspect, will we discuss what, in truth, should be done.
Everything is fuck. Fuck about this, fuck about that. Fuck it, fuck for it, fucked without it. But we need to change the concept of fuck. And we will do that by changing the way we fuck. By altering the fuck as an idea. This is of such crucial importance that this simple statement alone serves as the supporting pillars of this entire temple, in which we will defile all the sanctity of what we merely perceive as fucking, and what renders us fucked simply by thinking about it, rather than just doing it.
But, to fuck in the way that fucking manifests through us, through you. Through me in you, through you in everything. How much has your mind now changed in this moment, while you so eagerly longed to possess the technique of sex magick, excited, curious, yet, at the same time, part of you feels repulsed by this very term to which, in reality, we have no true relationship.
Fucking. When we talk about enlightenment, fucking is often the usual culprit for our inability to attain it. When we attempt to elevate fucking into the Mass of the Holy Ghost, it becomes not sacred enough for us. And when, from the Mass of the Holy Ghost, all we see is fucking, we pretend to witness the choirs of all saints within it. A fucking mess.
The concept and idea of fucking are of the same substance of failure as the idea of enlightenment in our mind. Simply put, we have completely paradoxical, contradictory attitudes toward both things, and entirely wrong techniques that we stubbornly and persistently repeat. And the more incorrect these techniques are, the more we repeat them, becoming even more convinced of their complete correctness.
I have met hundreds of Aspirants who know every verse of the Book of the Law by heart, repeating the terrible curses of Ra-Hoor against the Osirian habits, yet they are least aware of their own cock. Feel deeply now what a terrible sensation the reading of this word–cock–has stirred in your being, and instead of your being being filled with fiery intensity, discomfort may arose within you. This is one of the great talents of this sphere: to replace discomfort and shame with empowered enthusiasm, for when you once behold the Great Goddess, your expression must not be one of a bowed head, but of an erect phallus. You must learn to use all methods equally—better said, to use them with equal impartiality. This also refers to the way you love to fuck.
In accordance with this, ferocity is the nature of this sphere, not force. Force manifests in the understanding of the path before you and the way it is walked. Force is nothing more than the result of change, which occurs when you think of the Great Work before you. It is the side effect of the shift within your awareness when you decide to step forward into the unknown. But ferocity—that is already the subjective and living manifestation of force. When you experience force within yourself, here and now, you can manifest ferocity—only you and no one else. Only life can manifest such a talent, which is why it resides within and around Tiphareth. The Zelator’s force is not yet ferocious—that is, the enthusiastic movement, and is merely one of the methods by which their being is blinded by the nature that resides in Tiphareth. But every thought that resides in the Adept’s mind is ferocity, and before it, elemental shells crumble and collapse. Therefore, manipulation is one of the expressions of ferocity in the external world. Many politicians and diplomats use this, but I do not condemn this in any way. Ferocity cannot be abused; before it, one can only fall—when strength and Will falter before something stronger, good reasons are worth breaking. After all, this place is so far from morality and ethics, which remain far below, that it is perfectly normal for the external world to characterize you as a manipulator, when soon you will possess no character at all.
You will meet many who shield themselves from that ferocity, in the same way you shielded yourself from the cock just a few lines above. One of the projections of True Nature is that you do not actually do it. The “doing” is, in fact, for “everything else.” You can either align with your nature or not; this thing is entirely left to your choice. It is not even a matter of abstracting or engaging in endless Thelemic philosophizing— “Is this my true, True Will?” Because, although everyone knows that “Do what thou wilt” does not mean “Do what you want,” very few Thelemites have the courage to do what they want, let alone what their Will is. The principle of Will has become a sermon, spoken in metaphors, ciphers, and gematria, while very few demonstrate it through their personal example. How many people do we truly know who have awakened their Pure Will? How sure are we that what they want is truly what their Will is? How could we possibly know? How aware are we of Pure Will? Our Pure Will? Even if we are not, is it in the spirit of true freedom that we do not do what we want? True nature makes no compromises, and yes, it is the epithet of the elite. Do not ask me why this is so; the entire thing lies within you and your personal choice. Do as it suits you, as you feel, as you wish. Do what excites you. Are you afraid? That this might not be your Pure Will? Can you know your Pure Will by chance? If you were to win a lottery where you received a piece of paper stating what your Pure Will is, would that change anything? Would you want to do what is written? If I told you that something you want is your Pure Will, would it feel better? Would you do it differently? And yes, please try to avoid any spiritual groups, techniques, books, or gurus who start explaining Tantra with: “It is not about sex.” You will thank me later.
Do one simple thing. Take off your underwear and walk to the store. An act so simple, yet brilliantly impossible. Step outside naked, just to throw out the trash. A fantastically ordinary action that triggers extraordinary discomfort. Even before you try, neurotic tension floods your being, often manifesting physically through facial contortions or subtle, unmistakable strain. The next time guests visit, leave the bathroom door open while relieving yourself. What stirs inside you even now? What is this sensation of inner resistance, this violent recoil from something so natural, so harmless? The very thought evokes a visceral block.
As intensely and eagerly as one awaits enlightenment—as fully as one may dedicate their entire life toward it, readily sacrificing all else for the sake of an elusive, irrational, and ultimately incomprehensible phenomenon such as illumination—that same person will, without hesitation, engage daily in an act utterly familiar and entirely understood: the act of defecation. This mundane yet deeply gratifying ritual is so well known, so intimately enjoyed, that we sometimes delay it deliberately, prolonging the moment for a more satisfying release. And yet, on the rare occasion that this act is accompanied by discomfort, when it must occur in the presence of another—even someone who, just like us, partakes in the same act each day—it suddenly becomes charged with unease. Something normally pleasant turns inexplicably unpleasant.
Let the Aspirant meditate and immerse themselves in imagining various uncomfortable scenarios; let them imagine that while masturbating or having sex, their parents walk into the room, let them observe what arises in them, what feeling, what emotion? Then let them imagine the opposite, that they accidentally interrupt their parents in wild sexual intercourse, let them deeply feel everything that is awakened in their being, even now as they read this idea. Let them analyze the entire process, how energized this thinking is, as if it were a completely different mode of Selfhood, one that contains a nuclear-charged force of thought which rapidly changes consciousness—just as Pranayama does. Let the Aspirant imagine themselves entering the boss’s office and beginning to perform a seductive sexual dance, or even more terrifying—let them imagine calling their boss. As soon as the call connects, they say nothing—only begin to breathe. Slowly, deeply, loudly. The breath flows through the receiver, steady and uninterrupted. No laughter, no hesitation, no faltering in composure. They continue, breathing deeply and loudly, until the boss inevitably hangs up. And then they sit with what stirs inside. What has moved within, not through action, but through the vivid force of imagination, even now as they imagine all this? How is this any different from visualizing a Tattwa symbol or engaging in any creative visualization exercise? What, exactly, sets this apart?
How many times have you witnessed your parents in a moment of passionate intimacy? If you were to walk in on them, would you intervene? And if so, why? If not, why not? Would you quietly withdraw, carrying with you a sense of shame or confusion? What would occupy your thoughts in that moment? Would you be disturbed? Uncomfortable? And if so, in what precise way? What do these questions provoke in you? What do these words stir? Have you noticed that, even now, your mind has shifted into a specific mode of awareness—an altered state in which your thoughts begin to organize themselves around this imagery, entering a kind of subtle trance?
Imagine watching a pornographic film in front of your colleagues from work, completely calmly, as if it were any other movie. Navigating the treacherous waters of watching adult films in the presence of your colleagues is like attempting a high-stakes tightrope walk over a pit of embarrassment. The discomfort is practically palpable, hanging in the air like an awkward cloud that refuses to dissipate. It is a delicate balance between the desire for privacy and the inevitable fear of being caught in the act. But in which act? In the act of Will, in the surge of the Universe expressing its true, pure nature, or in the act of the slave surrendering, the magician giving up before he even begins? Can one truly fall here, when we have not even attempted to rise before something pure, something as beautiful as nature, like the face of not a stranger, but the face of our innermost Self, the one we have been gazing at for eternity, the one that stares back at us from the very dawn of existence?
Truly, imagine now a shared afternoon with your parents: a completely relaxed and pleasant atmosphere after lunch, everyone absorbed in something they enjoy. You are sprawled on the couch, flipping through television channels, your mother ironing, your father thumbing through the newspaper—when suddenly, you land on intense pornography and turn up the volume as if your favorite song had just come on. Imagine grabbing your longtime friend by the buttocks while they are confiding something personal to you. Imagine delivering yourself a firm slap on your own backside in the middle of an important conversation with a distant family friend.
Or, while speaking to your neighbor, slowly and sensually licking your lips. Filter the sense of blockage from the potential excitement, and come to that unmistakable, uncomfortable, charged feeling that makes you turn away from holding onto these thoughts any longer. Observe and feel what that is within you, what kind of transfer of shame it is, so specific and so inhibiting. But at the same time, knowing that this very transfer is also a transfer to a change of being, a way of change that has no equal in our program. Precisely because it is so raw, so direct, so powerful. The Aspirant can stand still before imagined demons and all the spirits of hell, but it is unlikely they would maintain any of that stillness if a guest who came to your house suddenly walked into an unlocked bathroom while you were shitting.
Since we are on the subject, how would you feel if someone who is not very close to you entered your room while you were performing a ritual? Be completely honest, what is the first thing that would arise within you? Relive that moment: would you feel indifferent? Would you stop the ritual? And what feeling would it evoke within you? Who, in essence, would interrupt the execution of your Will? The person who accidentally entered your room? Or would it be you? Can we expect anything from the Abramelin operation after months of dedication if we are not capable of performing the simplest pentagram ritual in front of our building, in front of our neighbors and friends? Do we have the right to expect anything other than complete failure in everything we do on the spiritual plane? How truly dedicated are we? How many of those hours spent in our daily rituals and meditations are really just cunning seductions, steering us away from something that follows an entirely different trajectory in the performance of the Great Work—something that does not require time, but something completely different, faster, and a much more natural shift in the flow of our being? How many months of Abramelin, how many grades and initiations, are just excuses not to experience the Great Work here and now? How many angelic choirs and demonic legions are merely scenic byways, muddy country paths, that cross somewhere with a lit street leading to the main sacred square? Before stepping onto that path, we must always first wipe the mud and dust from our shoes, mud gathered while wandering through various spiritual schools, picking up techniques from every direction. But the moment has come to strip that from our soles and take the path of pure elevation, to step barefoot and untainted onto the divine white marble of the square of the Holy Guardian Angel. How many of our actions are merely endless, fruitless preludes to a single moment when two things occur at once: the counterpoint of the Universe, where one voice says, “I love you,” and the other answers, “I love you too.”
Before we delve into practical advice and instructions related to the act of sex magick, I wish to engage in the proper establishment of a cognitive framework and discuss something that has, so to speak, become a cliché in everyday spiritual discourse. You will likely observe that an excessive amount of lessons in occult circles are dedicated to “energy” to the extent that the sensation of energy or the presence of subtle intensity has, in fact, become the primary goal and purpose of many rituals. Aspirants of our art, almost as a habit or automatism, self-satisfyingly proclaim the success of the entire ritual as soon as it concludes, attributing it to the pervasive sense of energy. Regarding sex magick, however, such energy is often distastefully and frequently mingled with the concepts of Kundalini, Chakras, and Kriya yoga, Siddhis, all of which contribute to a largely unnecessary and superfluous confusion. In the context of sex magick and Tantra, there is often a focus on using sexual energy as a mean, or even, a condition of spiritual growth or transformation. This approach assumes that there is some sort of spiritual energy that can be harnessed or directed through sexual practices. However, the Aspirant of our sacred Academy should likely question the very concept of spiritual energy and the idea that it can be manipulated or controlled in any way. I find this to be an entirely fitting moment to recall a passage from the previous lesson on the Neophyte—one that aligns elegantly with this standpoint:
Quite often, we limit ourselves to thinking that we lack that energy when we need it most. But this divine flow is always here; it has always been present in the same way, yet we are the ones whose presence is not always the same. We will perceive our own absence as a fake accusation for the absence of energy. If we sleep the whole day, we might think that during these hours of our absence in our sleep, the whole world sleeps and is absent too. You cannot increase sexual energy. You can raise only the awareness of that current inside your mind. The level of sexual energy is always the same.
Having sex or not.
Having a partner or not.
If you even have not had a single orgasm in your life, your energy level will be the same. It is up to you to find a way to channel it. People can make love with hundreds of Godly tantric partners every day and still have nothing. On the other hand, you can masturbate and make love in your mind with your own God.
Try now to find what that God is.
Is he a male?
A female?
Young? Old? Sweet? Angry? Childish, Wise?
What does he or she look like?
Eyes?
Hair?
Is God an animal, maybe?
Maybe a sound?
A color, or maybe not a being at all?
Which color?
Orange?
Maybe blue?
Go and search each day, adding one new thing which is a part of your God. You will build yourself an ideal lover, an ideal personal God which you will have all the monopoly on, and which will have all the monopoly upon you. Then, when you have constructed him, when you have made this sacred sensual anatomy of your God, start playing with him.
Explore.
Search.
Go fuck with some ugly woman or a guy.
Go fuck with somebody from your childhood.
Go to a completely different town and fuck some very old man or woman.
Go have a threesome, buy a teddy bear and ride him a whole day if you dare.
Play with Lego and your genitalia; try to have an orgasm on the train without hiding.
Call your boss with your number hidden and let him hear you come.
Masturbate, play not with your body but with your mind. Masturbate your mind, let the Universe arouse you in its own way. Your soul is the sexual object of the entire Universe. Let the Universe arouse itself through your contemplation of it. Your whole Ego is just an echo of the Universe’s orgasm.
But always and constantly try to float on that wind of change which takes you away, away from the shores of trivial and prosaic. Push to the extremes, but always, with everyone and everything, fuck with your God. See where this energy will take you. In this way, your water will not be stagnant like the sea. Let it become a river, wild, fast, and furious–one giant, infinite living water of change which will drag your destiny like a little barge on an ocean. Then lose yourself in that open vastness. Yes, in that open vastness.
Know yourself.
Fuck yourself.
Quite similarly, in the context of Tantra, there is often an emphasis on using specific practices, rituals, or rites to attain enlightenment or other spiritual goals. A Zelator should sincerely consider questioning the idea that there is any particular method or technique that can lead to spiritual realization. We need to challenge the belief that spiritual awakening can only be achieved through effort or striving, and instead recognize that it can only come through a radical questioning of one’s very identity and existence. It is not about asking, “Is it possible?” or “Is it real?” Aspirants of our Order, now more than ever, ask themselves: “Does the Holy Guardian Angel exist? Is it real?” rather than asking something more natural and relevant: “Am I real? Am I exist?” Why is it harder to accept that the Holy Guardian Angel might be a greater illusion than we are?
This model stirs a particular sense of hesitation and skepticism toward the concept of ultimate realization, that final enlightenment to which so many of our hopes and expectations are directed. With this model, it seems as if all of that fades away, simply because disappointment sets in long before such an ideal is ever reached. Far too often, every significant act in our lives is anything but what we anticipated. The loss of virginity feels more meaningful in books and movies than in real life; our first day on the job, first love, first car, a travel to that long-dreamed-of place we have imagined all our life—everything turns out differently than we imagine it will. Could it be that enlightenment is much the same?
While our program does not specifically address sex magick and Tantra, our philosophy suggests a deep caution towards any approach that seeks to use specific practices or techniques as a means of spiritual transformation. Instead, we encourage individuals to question their fundamental assumptions and beliefs about spirituality and the Self. In this regard, we must approach the concept of sex magick with carefulness and healthy skepticism, not just the act of sex itself, but about our very selves, who must actively, willingly, and consciously participate in such a process.
Even now, you will see that what I speak of is already deeply embedded in your mind; it is a specific thought, an unleashed thought like the unborn Athena, which now strikes, pressing within your skull, striving for freedom—a completely different way of thinking that has awakened in you, a way of thinking so desperately needed by the Zelator. This way of thinking, transformed, ventilated, fresh, awakened thinking about sex and sex magick, which decreases the attribute of “holiness” from that sacred act while proportionally increasing the idea of the “act” itself. This act begins with your liberated thoughts about sex, inventive ideas about sex, where everything around you can arouse you and ignite desire, where each individual object or person can be a dildo within your liberated, elevated mind. Such a mind is crucial for the Zelator, and such a liberated mind and inflamed nature of the Aspirant provide the foundation for everything that will follow in the Mass of the Holy Ghost, once they learn all the details of such an operation, and once they learn to extract all the necessary tools and components from their body to assemble the Great Recipe. The Great Work here is like a child’s gift that they have wanted for months before the New Year, but once the desire appears in their mind, implanted incorrectly by an inattentive parent during a spring walk in the park by the airport—it will linger and burden their imagination for months, transforming a lovely airplane toy into a maddening fixed idea that can haunt them for the rest of their life, as an unfulfilled, impossible, and unreal fantasy. Indeed, the Great Work here is far from a pompous meal or any special dish; it is, instead, something like a grandmother’s recipe, a hidden secret that is only meant to be revealed on some distant, special, and unique night, with a special and dear person. Only then does this recipe become the grimoire of the Grand Experiment. In the same way, everything we are presenting now is only an approximate level of seasoning and sugar for a devilishly delicious cake. It does not bring anything special by itself, but what comes with that cake—the smell of winter and childhood, the romanticism of Christmas Eve, the wonderful coffee with a touch of cinnamon, the favorite music playing in the background, the crackling of the fire in the fireplace—all of this is something that can guide the Zelator on the right path.
The act of sex magick is particular precisely because it is sexual in the fullest and truest sense of the word, so personal, sensual, and emotional. It embodies all the beauty of sex, of purity, but also of dirtiness, of elevated yet filthy thoughts, which always and only serve one purpose: to arouse us, to warm us, to lift us—so efficiently, without preparations, rhythmic breathing, or preliminary invocations, but instantly and directly. The act of sex magick is remarkable because it is an act, not an abstention, because its manifestation begins with foreplay, not the act itself, while the peak of that magick occurs after, not during orgasm.
But I want to establish a few things in a straightforward yet adequate way. Sex magick, above all, must always be simple and effective. Without either of these, it suffocates and ceases to exist, much like a cake made from a special recipe becomes irrelevant when we are not hungry. Thus, hunger—this hunger of the soul, the essential need and intoxication of primal instincts, is now used by the Angel against the Aspirant’s very mental apparatus. Up to this point, their reality censor, the most loyal servant of the Ego, has framed the entire art as an effort, triggering an endless array of self-sabotaging mechanisms, which were carefully explored in the section on Asana and Pranayama. But here, here their power is entirely suppressed; their nature is like that of an old wolf who howls at the moon in the dark. They do not understand the magnitude of the light that eludes them; they do not know that they will never reach it, yet they cannot stop. Now within them, a force swells, older than any instinct he has inherited or acquired. A force deeper than any command they have ever received stirs and relentlessly pushes them forward. This force has dulled and completely stunned them, but not by shutting down the protection system, self-sabotage, and reality censors, as is usually the case. On the contrary, it has overloaded them, giving them a particular impulse that is a blend, a hybrid of two of the oldest, strongest instincts within them: the instinct for the unknown and the sexual instinct.
But in all of the Angel’s cunning, there is one problem: the Angel has not allowed this force to ground anywhere, and now it stumbles around, destroying everything in its path, even the Ego’s system of control. It is like a large and rare currency note that no one wants to break down or exchange. In other words, it is completely useless here. And that is what makes it so destructive, because now it becomes exposed, hitting with everything it has, lowering its guard, and striking with all its might. There are no Masonic badges, ranks, perfumes, perfect accents, pedigrees, guarantees, or recommendations here. This is the street fight of the Universe, and here, the Cosmos strikes low.
Perhaps the first thing I want to consider from this position, in my opinion, the most important of everything we will examine in terms of practical instructions, is a very simple exercise that can transform the psychophysical apparatus to such an extent that its benefits will be noticeable not only in the application of sex magick, but also in the broad spectrum of everyday life. It is a beautiful, most exalted exercise called Akunchanam, whose use we can find traces of in the centuries behind us. “Akunchan” is what the Hindus translate as contraction. But the nature of this contraction is anything but a physical reflex and muscular response. This should be considered as the grip of a snake around the heart, the contraction of the final embrace, squeezing everything until nothing remains. It is a force that shatters the shell of the egg of the spirit, in which this grip is interpreted equally as both destruction and creation. And just as the element of Spirit has its passive and active aspects, similarly, this grip around the egg, when it comes from the outside without the influence of an inner drive, leads to the death of the embryo. But when the same egg now cracks from within, it leads to the creation of life and the formation of the Universe.
Akunchanam is an exercise focused on contracting the pelvic floor or pubococcygeus muscles, which play a crucial role in supporting both the bladder and rectum, assisting in the control of urine flow. These pelvic floor muscles, also known as pubococcygeus (PC) muscles, are essential in maintaining the stability of the bladder and rectum, while also contributing to the regulation of urine flow. I can openly say that exercising this muscle for sex magick is what Qabalah is to Western occultism; it is not that one cannot do without it, but understanding this element helps immensely in many disciplines of the Aspirant’s inner development. When practicing this muscle, it is important to emphasize two key points: physical and mental. The first concerns the inventive variations in how the contraction is performed, while the second pertains to mental exercises and, above all, the attitude that must be cultivated during the very contraction. Like any physical exercise, by adding a mental and spiritual dimension, the entire process works far more effectively.
Throughout orgasm, both males and females undergo contractions in the pelvic region, although the specific physiological mechanisms and involved organs exhibit distinctions between the genders. In males, orgasm typically entails rhythmic contractions of the pelvic muscles, encompassing those surrounding the prostate gland. These contractions of the prostate muscles aid in propelling semen through the urethra, facilitating its expulsion from the body during ejaculation. Conversely, in females, orgasm is characterized by contractions of the pelvic muscles, encompassing those of the uterus, vagina, and anal sphincter. These contractions, often pleasurable, constitute an integral aspect of the sexual response cycle. Notably, the uterus undergoes rhythmic contractions during orgasm. It is important to acknowledge the considerable variability in the orgasmic experience among individuals, with not everyone encountering identical sensations or muscle contractions. Furthermore, the intricate physiological processes associated with sexual response are influenced by diverse factors, including individual anatomy and patterns of arousal.
Before we immerse ourselves in practical instructions, it is essential to consciously and precisely locate the PC(pubococcygeus) muscle, and this can be achieved through a simple and effective exercise. The PC muscle is the one you use to stop the flow of urine when you are going to the bathroom. While urinating, try to interrupt the flow of urine midstream. The muscles you engage to do this are your PC muscles. Once you have identified the muscles involved in stopping the urine flow, practice isolating these muscles without actually urinating. Try tightening and releasing them several times to get a feel for their location and movement. It is often easier to practice locating the PC muscle when sitting or lying down. First, find a comfortable position. Contract your PC muscles as if you were trying to stop the flow of urine, and at the same time, imagine lifting these muscles upward. You should feel a tightening and lifting sensation in the pelvic area. Hold the contraction for a few seconds, then release the muscles. Repeat this process several times to enhance your awareness of the PC muscle. If needed, you can visualize the movement of the PC muscles as an upward lift inside your pelvis. It may take some practice to fully identify and control these muscles. Be patient and consistent with your efforts. Regularly incorporating these exercises, which involve contracting and relaxing the PC muscles, can help improve their strength and control over time.
Once we locate the pubococcygeus muscle, we will notice a subtle detail that will later prove to be of exceptional importance for further progress. This is that, when contracting this muscle, we actually experience two completely different types of muscle contractions, both of which can be grouped into one category. The first is the sphincter muscle around the anus, and the second, much closer to the penis or genital area. When the sphincter contracts, the other muscle contracts as well, although it is possible to contract the genital muscles without contracting the sphincter. For us, it is equally important to practice both muscles and contract both areas for progress.
Now, we can focus on a variety of delicate and intriguing exercises and contractions that generate tingling, pressure, and stimulation around the pubococcygeus region. This is a far cry from strenuous exercises aimed at shaping the body or improving fitness; instead, it resembles a child’s play, one that leads more to the awakening and awareness of these subtle muscles than to their development.
The first exercise is quite simple, yet its effects are far from insignificant. In fact, this may be all you need for success; other exercises serve to deepen and expand the benefits, increasing the range of effects, but even with just this one, you will receive everything necessary. The exercise is performed by making uniform, rapid contractions of the pubococcygeus muscles. The speed should not be frantic, but fast enough to fully relax the muscle before contracting it to its fullest extent. As with any physical exercise, a certain number of repetitions are performed in sets, with breaks in between to restore energy and build muscle. Aspirants often focus on the set itself, completing the designated number of contractions, usually between 50 and 100, and then regard the break as a necessary evil. Alas, what a mistake. The break should be spent in contemplation, enjoying the sensation of the warmed muscles. Let the Aspirant spend this time exploring the feeling that follows the effort, that subtle warmth and sweet exhaustion. Let the Aspirant breathe in this exhaustion, imagining that it clears the mind and brings energy that awakens, and let them enjoy this change that is already happening at a molecular level, but most deeply within the mind. Let them strive to feel that this exhaustion affects the mind as much as the contraction affects the body. Let both things now become one, let that one thing be the success that is happening right now, instantly.
The Aspirant should not become burdened by counting repetitions within the set; this means they should not overly focus their mental energy on tracking the contractions. Certainly, at the beginning, the number of repetitions should be between 30, 40, 50, or even 100 in one set, and they will strive to increase the number of contractions over time, keeping track of the count within themselves while performing the set. But just as much as they will be aware of their progress over time, they will see something that remains the same: their anxiety over counting. Sometimes they will forget the number they have reached, sometimes their mind will wander, and they will begin doing repetitions without even realizing they started counting. Occasionally, they will forget which set they are on. They might even become preoccupied with recording the results, rushing to note down when a set is completed, and once all sets are finished, they may not have peace until they mark it down and record that everything is complete. Too often, they will not feel the completion until they have written it down somewhere. These are all lively, childlike neurotic behaviors that reflect our insecurity and unwillingness to accept growth, and above all, self-work as chaotic and alive invention, rather than a blueprint with clearly defined dimensions and rules.
But there is another way to perform sets, which is so different from the previous one and may actually have the greatest impact on muscle development. This method is based on the simple fact that muscles develop the most during rest, not while exercising. While performing exercises, muscles are essentially injured, disturbed, and forced into regeneration, meaning they grow when we are resting and inactive, which may be contrary to what the average person expects. The true time for development and progress is when we rest. Exercises serve to thoughtfully and cleverly sow the seeds and carefully pour enough water over them, which will then begin to swell and grow in the dark beneath the earth, during rest and inactivity. This is the same for muscles. In my opinion, this second method is the most suitable, which adopts the idea and strategy of extended rest, combined with a specific way of repeating exercises, and it is done as follows. We will perform the contractions more slowly than usual, with attention and awareness of every squeeze. However, what is important here is that we do not perform them in sets, burdened with counting, but rather we repeat them as many times as we can, all the way to failure, as if it were the last set we will ever do, the last thing we will ever perform, upon which our entire life depends. There is a peculiar danger here: the final contraction, no matter how much we believe we cannot squeeze any further, is often far from the true last. We must train the mind to recognize not the one it assumes to be the end, driven by a lack of internal motivation, but the actual final contraction, the one beyond which no real strength remains to continue. After that final contraction, there should follow the well-known feeling of exhaustion and the physical grimace of effort, as though we have fought for our life. The pauses made with this method should be significantly longer than usual, lasting around 15 minutes. Those 15 minutes are the ideal time for a completely relaxed Asana, with the goal of enjoying the sense of unity with the body and the sensation of how the PC muscles are healing, building, and developing during this period of active passivity. Here we could make an objection, just as we did in the discussion on Pranayama: we should truly not count contractions, because any counting contains a personal, projected “highest” number that, unconsciously, we set as the end from the very beginning, and towards which our body falsely develops a feeling of weakness as we approach that limited, artificial boundary. Do not count; instead, allow yourself to naturally reach the contraction that you simply will not be able to perform until the end. Give everything, losing everything in this world in the execution of that last, ultimate contraction. Do not count, but die. This mental attitude is necessary. Only then will the long pause that follows have its full function and benefit.
There is more to say about that pause, in which seemingly nothing is happening. The aspect of silence in Thelema, our sacred science, is often taken lightly and completely misunderstood, much like juniors who disdain warming up and stretching at the beginning and especially after training. It can be said that this phase is a condition for all greater achievements, but also for preventing many injuries, not only during exercise but also afterward. A similar thing applies to the aspect of silence. The Aspirant will notice that every Sign of the Enterer, or Horus, is accompanied by the Sign of Silence, or Harpocrates. These two signs are, in truth, one—just as Ra-Hoor-Khuit and Hoor-Paar-Kraat are simply aspects of a single Godhead. Interestingly, we observe that this “One” divinity Heru-Ra-Ha (HRU RA HA) has a gematria value of 418, which is especially dear and significant to us.
In practice, even within an everyday, ordinary practice like the ritual of the Pentagram, the Aspirant will vibrate the name, projecting force through the Sign of Horus, and will give everything, every atom of strength and inventiveness, to express titanic effort, imagining the roar of a lion before which the entire Universe trembles, while from its mouth comes the magical formula of the Element, as everything visible and invisible reverberates and submits to the power of that projection. However, as soon as the vibrational process is interrupted, still in the Sign of Horus, the Aspirant retreats into the Sign of Silence, merely to catch a breath and casually proceeds to the next direction of the world and the following vibration.
But that pause, that Sign of Silence, must contain potential and vigorous vacuum. The Aspirant must not wait; they must not be passive during this pause. No, they must not internally quiz themselves about the next vibration, the next color of the pentagram, or anything that awaits them, like a student questioning themselves as they wait for an exam. At that moment, they must not concern themselves with the next. In that present moment, they must not expect anything from the future. In the Sign of Silence, there is no future; that would be the Sign of the Mute. In the Sign of Silence, there is no waiting, only pure enjoyment. They must indulge in it, but in a way that the enjoyment transforms into the whole, no longer belonging to “them.” The state following orgasm, where one does not dwell in emptiness, but in the potential emptiness filled with pleasure and satisfaction. In this state, the Aspirant is not the source of the pleasure; rather, the pleasure itself envelops the Aspirant. It is the divine coffee in a chipped cup with a crack; just one micron more of that crack and the coffee will spill out, but without that micron of additional crack, it will remain in a state of uncertain stability forever. It does not wait for time or for the crack to spring from the cup; on the contrary, it has potential and actuality but no activity. The Aspirant must not be active in the Sign of Silence, but present and potential, yet still and concealed.
The Aspirant must never, under any circumstances, wait for the contraction during a pause, nor for the next exercise, point, or part of the performance. They must remain active in that potentiality, and the next series should come by itself—not by waiting, but by its own accord. It should not be arrived at through counting or shortening the time in any way that the Aspirant might use to make it shorter. That time is their time in which they live. The Aspirant must live; they must live in that break, and die during the execution of contractions.
It is worth mentioning a variation of this exercise: first, we tighten the sphincter muscle and keep it contracted the entire time, and then we perform shorter contractions of the muscles located in the genital area, which, for example, in men, tighten and pull the glans at the root of the penis. In this case, the strength of the contractions will certainly be weaker, as well as their number, because this exercise leads to the exhaustion of the entire apparatus more quickly, but it makes the exercise more interesting. Additionally, this method better activates smaller muscles and ligaments, which are only lightly engaged in the first method.
We can enhance this beautiful exercise with such fine modifications. Thus, the next practice involves an extremely slow contraction, like the deadly squeeze of a constrictor. Imagine that the center of the squeeze is your prey, the spark of light you wish to extinguish and take from this world. Now imagine that with that squeeze, you press that light into an infinitely small position, compressing it to the very limits of existence, until only pure nothingness remains. I want you to perform this contraction incredibly slowly, hunting your prey, almost savoring the fading of its life, and let it reside in the center of this muscle. This long contraction should last from 10 to 20 seconds. It is crucial that there are no skips or jerks in such a contraction, nor any sudden changes or abrupt intensifications of the squeeze. You will notice that at one point, there will be a neurotic tendency to speed up and intensify the squeeze, which must be resisted with all your might, continuing with an incredibly slow pace. This urge to change the intensity of the contraction, when you want to give in and suddenly squeeze to the end, is especially noticeable in the final moments of the contraction, when the PC muscle will be almost completely strangled. The same kind of neurosis can be observed during Pranayama, when we practice an endlessly slow inhale for over two minutes. Also, there must never be any pause in the contraction; often, our unconscious nature causes a brief break in the squeeze of just a few hundredths of a second, almost immeasurable moments, when we neither release the squeeze nor intensify it. This must be avoided—the contraction must continuously deepen, with the pressure steadily and imperceptibly increasing, always advancing with an even and enormously slow squeeze, pushed to the very brink of extremity. Often, you will feel cracking and the adjusting of various small fine bones in that area, which has a very soothing effect on the psycho-physical apparatus, something like morning stretching. That final segment of the contraction, the very end of the contraction, which gives the last atom of strength to squeeze all life energy into the point of the PC muscle, leads to a very specific sensation that may turn into a catharsis.
The Aspirant might experience this as a subtle irritation and stimulation in the knees, a subtle tickling of the entire physical apparatus, especially the spinal cord, all the way to the brain. This very specific sensation, which particularly arises immediately after the squeeze ends, will, over time, become subtler, grow, and transform into other types of stimuli that the Aspirant should list, record, and carefully note. However, in these sensations, they should never see anything more than a prelude to something much more magnificent that is yet to come.
There is one important treatment, a very small change in the way the end of this exercise is performed. The Aspirant must pay special attention to the very end, when they begin to feel exhausted and lose strength. At the very end of the squeeze, they must perform it decisively and aggressively, squeezing the last atom of strength from the muscles, as if wanting to squeeze out the last micron of remaining life in that last second of the squeeze. This step deviates from the previously maintained pace and intensity of the contraction that the Aspirant had faithfully followed from the beginning of the exercise. They will see that the last moment, the end of the squeeze, is almost different from the squeeze up until now, as if it were a prelude to this final constriction, which breaks bones and chokes the animal. They will clearly notice that as they increase the squeeze, there comes a point where they cannot continue to squeeze further in that gradual, slow manner without jerking, and must now make a special, different, final, triumphant contraction. This moment holds perhaps the most important thing in all of this, and that is the appearance of very specific tingles that are located at the top of the head, in the area where the skulls connect, around the Sahasrara Chakra. These tingling sensations last for a very short time and appear as a side effect of the final stage of the PC contraction when performed suddenly, aggressively, and fiercely. They act like lighting a fuse. It is as if the final, crowning moment of the squeeze, which exhausts the PC muscle, sends a signal through the spinal cord that ignites a fuse at the top of the skull, which then explodes with stimulation, producing the sensation of these very specific itches, or goosebumps, which are clearly and unambiguously felt. This phenomenon is an indication that the mental apparatus is now beginning to create networks and connections in the brain that will bring the practitioner to realms of consciousness they have never witnessed before, provided they show persistence in performing this exercise. It truly, without exaggeration, represents the gate to paradise—whether you will walk through it and when will depend on many other fine and subtle details, and many other internal encounters that this grade will bring to the Aspirant.
This so-called final squeeze, or strangulation, if I may put it that way, can also be employed in another manner to evoke the tingling sensations. Let the Aspirant contract their PC muscle and hold this contraction in the same way and with the same intensity for at least half a minute to a minute. There is no need to contract the muscle with full force, but the squeeze should be firm, nothing more. During this time, the Aspirant will feel a strange discomfort after about 20 seconds, which will occur once the muscle starts to show weakness, but they should persist and not ease off on the contraction. When they feel that it has become unbearable to maintain the contraction and that their muscle has given in, reaching muscle failure, they should now execute the final attack and squeeze that spot even more, to the extreme, putting all their effort into making that final squeeze the last thing they will ever do. Immediately after this, when they suddenly relax the muscle, they will clearly experience subtle tingling and goosebumps at the top of their skull.
I would like to elaborate a bit more on these tingling sensations and the ways in which we can place them in the context of benefits and utility. These subtle goosebumps are merely neurological impulses, indicators that something is happening and that a certain change is occurring within our mind, bringing growth and transformation. The Aspirant should be careful not to perceive them as Kundalini, divine energy, or electricity, but rather as a sign that they have simply hit the right spot at the right time. Their task is not to chase these sensations, but to allow nature to unfold whatever it must, remaining steadfast in their practice. These delicate tingles, felt as a light tickling in the brain just below the crown of the skull, should only be a result of the contractions, the background music to this great event, a sweet dessert after a meal, never a special achievement or state to be sought after. It comes as a reward, as encouragement that the Aspirant is on the right path, and nothing more.
In my personal work, I have found a way to implement the appearance of these fine goosebumps into lucid dreaming, which always results in a massive and instant deepening of the vision within the lucid dream itself. If I perform PC muscle contractions in the astral body, and if this action is one of the points in the action plan before the lucid dream, and which represents perhaps the most important link that makes the lucid dream expand and last long enough for the Aspirant’s endeavors–such an action would have a tremendous impact on the scenario and outlines of the dream. One could say that what coffee does for morning mental stretching, the contraction of the PC muscle in a lucid dream does for the lucid experience, which then lasts many times longer and, perhaps even more importantly, clearer, with sharper senses and feelings to such an extent that no distinction is made between physical reality and the survival of consciousness in the lucid dream, which lasts many times longer–a capability that often comes only after years of daily practice.
There is another significant application of PC muscle contractions in my Body of Light, which has always deeply enhanced my astral experience. This method consists of cleverly turning my head toward the floor, wherever I appeared in the astral environment, and continuously contracting the PC muscle. This contraction usually lasted from 10 to 20 repetitions, until a particular type of charge appeared in my skull, which triggered the onset of a mental orgasm. It is very hard to describe, but this force in the brain area of my astral body is a mixture of the tingles I felt in the physical body during contractions and the tickling sensation that descends along the spinal cord. This effect of electrical stimuli, which are extremely pleasant, lasts even when I return to the physical body, sometimes all day long, and in addition to bringing a change in consciousness, it also brings an enormous level of alertness, to such an extent that it happened that I could stay awake all night, until morning, without any signs of fatigue or drowsiness. This was very useful in my student days, when I had an active and developed social life in terms of going out and socializing with friends, yet I would find late evening and night to be the ideal time to spend with books, listening to music, and performing spiritual work. Also, whenever I returned from a lucid dream, having previously triggered these tingles in the manner described, I would feel no hunger in the physical body for hours afterward. During that time, I experienced no slightest lack of energy, and often this energized satiety would last until the next morning, or even longer.
I must not omit mentioning the profound change in my sexuality and the nature of my orgasms after returning to my physical body, following the activation of these sensations in the lucid realm. This effect primarily concerned the duration, intensity, and frequency of prostate contractions during orgasm. Occasionally, I would lose consciousness for a moment due to the intensity of the orgasm, and it would be so powerful that my body would become completely stiff and paralyzed. When such an orgasm occurs, it is often accompanied by a strange sensation of thirst and a subtle fragrance, as if I could smell raspberry pastries in the air. This significant change in my sexuality persists throughout the day after returning to my physical body, sometimes extending into the following day. The feeling is an uncontrollable, primal arousal, yet accompanied by a distinct sense of spirituality. It is incredibly difficult to describe this emerging state that envelops me when I return to my body—it is like a mixture of the strongest cocaine rush and the feeling of exhilaration I had as a child reading “The Hobbit” for the first time. It is truly a challenge to represent this state accurately.
Over time, I learned to shift the location of these sensations, which always manifested at the top of my skull, through willpower, moving them to other parts of my body, thereby alleviating many inflammations and pains. Toothaches and muscle inflammations would disappear within moments. It is certain that I do not wish to impose this as part of the Aspirant’s program, but rather as motivation for them to find their own ways in which the fruits of this practice can enrich their work. The manifestation of these sensations, which arise from powerful, brief contractions of the PC muscle in lucid dreams, serves as a perfect connection between the Zelator and the previous Neophyte grade. It exemplifies the necessary merging and interweaving of our program. I have always held the belief that no grade is defined by itself alone; rather, each grade encompasses elements of all the others, to some degree. Our program often takes us back to the beginning with progress; it jumps and skips achievements, regresses, underperforms, while our being expands neuroticism and insecurity in accepting that all of this is one single task, a great rehearsal for one single, Great Work. I believe that the Neophyte and Zelator grades are, of all neighboring ones, perhaps the most naturally intertwined and that their exchange and overlap of techniques are best manifested in the progress of an Aspirant.
The more frequently you practice this simple exercise of contracting the PC muscles, the more often these sensations will arise, to the point that they will appear as thunder after a lightning strike whenever you contract your PC muscle, even if only slightly. Sometimes, even without any contraction, during the day, when you are engaged in completely different activities. Do not visualize anything, do not add anything, no mantras or focusing, just a strong, brief contraction, which squeezes the life out of the PC muscle—this is all that is needed. As with everything in our art, every experience and achievement is, above all, simple, effortless, and brief for any Aspirant who understands the essence of the practice.
Find your own variations and forms of this exercise that satisfy your curiosity and sense of play, while maintaining a scientific approach and spirit of experimentation. For example, one of my favorite ways to use time while walking is by holding the PC muscle contracted during a traffic light. It is a wonderful way to enrich my daily walks and walking meditations, which I practice every day. You can do this while driving as well; every time you stop at a red light, firmly contract that muscle. Find your own way, find your own method. But above all, play like a child. For a child cannot help but grow, and once an adult, a person can never become a child again. A child naturally achieves things, effortlessly, without failure, without underperformance. Because their mind does not yet contain such ideas or possibilities. Even if they fall, it is always part of the game, always endlessly interesting and captivating. Do not stay a child, become a child. These exercises and practices are the ideal test for this kind of magnificent endeavor.
You will notice that the tingling and electric sensation in the brain always appear after a contraction, much like the thunder following a lightning strike, as previously mentioned. With consistent practice, but never through endless, senseless repetitions, you will realize that the contractions begin to function like a spark that activates the current in the brain. Over time, these contractions will remain in the brain longer. Initially, they will last only a few moments, essentially between the peak of the first squeeze and the beginning of the second contraction, meaning, during the pause between two contractions. However, now this electricity will become more frequent as you perform the contractions, and at some point, you will be astonished to realize that it transforms into a voltage that stays in the brain continuously, for hours, even days—like a dynamo or a bicycle light that remains lit as long as the devilish thing keeps moving. It is crucial to learn that this electricity, this tingling sensation, is most noticeable when a slower, yet specific contraction is performed, with a significant increase in intensity just before the end.
However, the contractions we have discussed, along with the exercises for strengthening the PC muscles, serve a truly remarkable purpose, rooted in the preparation for the transformation of the sexual act. This transcendental shift moves the act from a primal, automatic response for the preservation of the species to a tantric union of extreme opposites—whether it is between the God and Goddess, or perhaps most profoundly, between “I” and “You.”
A dedicated practitioner will notice that the application of these exercises indeed leads to positive physiological changes in the genital apparatus, which will certainly be most evident in men. Erections will become firmer and longer-lasting, and the orgasms themselves will be more prolonged and intense, while women will experience a much more sensual feeling of the penis fitting and penetrating. Yet, beyond all these benefits, this exercise brings something far more important, especially for men, and thus it reflects on the entire sacred tantric sexual act. In this act, every inch of achievement is always shared and supported by both partners. If one partner is able to do something that the other cannot, the entire act becomes limited and dependent on the other. The benefit of one is the benefit of all; the pain of one is the pain of all; the fall of one is the fall of both. This is the principle of Tantra, which is so elevated and, therefore, so difficult, primarily due to the challenging synchronization of the participants, where everyone must act as one, because in Tantra, they are indeed one. However, every Aspirant must ask themselves whether even a single possible failure is equally a prerequisite for supreme Yoga, as long as that One failure, and not any Other, exists.
Now, let us return to the somewhat hidden benefit, one of extraordinary significance. The male orgasm is closely linked to contractions and prostate spasms, after which the entire sexual apparatus is exhausted to the point where it is physiologically impossible to continue with intercourse. Additionally, our psyche and inner motivation, due to ingrained habit and repetition, consistently follow this decline. Therefore, after ejaculation, which follows the orgasm, or the muscle contraction that expels the semen, there is a unique, perhaps self-inflicted sabotage for the continuation of pleasure, no matter how fiercely one might have yearned for it to endure just moments before, but now, after those fantastic contractions, all that fire and delight seems to vanish as if swept away by an invisible hand. This detail might represent the greatest obstacle in achieving any significant advancement in sex magick, and we can openly say that it also poses a major hindrance in a healthy, mundane sexual life. Now, we come to the purpose of the PC muscle strengthening exercises we have discussed—this is the ability to prevent contractions at the moment of orgasm, but not the orgasm itself. This fantastic detail brings multiple benefits and allows something that was previously impossible due to a purely physiological barrier—to continue the sexual act even after orgasm. This, in turn, leads the mind into a specific trance state, unlike anything we have experienced in our work.
Let us now be practical. After a few weeks, and you will notice progress even after just a few days of practicing contractions in the manner previously described, I want you to perform one very simple yet crucial task during your next masturbation session. At the moment of orgasm, I want you to squeeze your PC muscle with all your strength, as hard as you can, as if your life depended on it. This contraction will prevent the prostate contraction and ejaculation in men, and our being will do everything, literally everything, to ensure that this does not happen. Much of this is due to the habit that has been ingrained since time immemorial, against which the Aspirant now raises their objection. The rebellion will be crushed to the point of blood by our inner primordial mechanism, which will do everything to bring about those sweet divine contractions, and consequently, the manifestation of a habitual orgasm. There are two main adversaries to our intention of preventing contractions. The first is purely physical; that is, the pressure the Aspirant exerts to suppress the prostate’s reflex contraction is simply too weak to stop the overwhelming reflex. Certainly, persistence in performing exercises and strengthening the PC muscle is the main pillar in this sacred temple, but here we encounter the second opponent, which is purely mental. It is here that the primal mechanism, unparalleled in the human species, is set into motion, compelling us to surrender to the contractions of orgasm, that cosmic outpouring, the fulfillment of vast universal currents that now flow freely through us, where we are merely the vessel for the manifestation of such an elevated phenomenon. No matter how well-trained our muscles are, no matter how confident we are in holding the PC muscle tight and not retreating, at the moment of orgasm, subtle and cunning mental pulsations and urges will work through our being, sweetly urging us to yield, that sensual, molecular voice telling us to allow just this one orgasm, and then we will do as we wish from the next one. And then, in that momentary lapse of attention and focus, we will succumb to the outpouring of the old good reflex of release, just this one time and never again, to that ultimate pleasure, that peak of divine ecstasy, that explosion of delight that shatters our being.
The Aspirant may be stuck in the belief that it is up to their psyche not to succumb to the overwhelming surge of orgasmic contractions, truly. However, the majority of the work is simply for them to train the PC muscle to hold the contraction strongly enough so that ejaculation does not occur, even when many neurotic forces are attacking success. But surely, after a month or so of regular daily PC muscle exercises as described in this instruction, the Aspirant will be able to completely hold the contraction and not release it during orgasm. At that point, they will notice the following remarkable things:
First, the orgasm will transform into a continuous, prolonged wave of satisfaction, but without contractions, which will feel absolutely fantastic for the mind, which is now accustomed to, both because of years of differently induced orgasms and the fine cellular memory passed down by the entire human race. This rebellion within us, the arrival of a completely different orgasm, will cause a brief collapse in the mind and the cessation of function, practically speaking, it will lead to an exceptionally specific trance and altered state of consciousness, one which the Aspirant has rarely encountered before. Even experiences of lucid dreaming, translocation, scrying, and consciousness transfer to the Body of Light, are unlikely to offer a comparable imprint; in this, the Aspirant will be left utterly astounded. Let them truly witness this break from the usual, this betrayal of all inherited mechanisms; let them be as Prometheus before the world, with the formless fire now burning within their being. Whereas the nature of the former, habitual orgasm was one of dissolution and surrender, this new experience is the constant exaltation of a single force, which, contrary to expectation, does not weaken over time. This type of orgasm strengthens the mind without exhausting the body, which would otherwise, through spent contractions, naturally collapse into stillness, unable to continue either the sexual act or any other endeavor, lingering instead in silence and recovery.
The second, very important thing for the man, in the absence of the chopping contractions that drain, the Aspirant’s penis will remain fully erect, and the seed will be completely retained and preserved.
Third, and perhaps most important, in the absence of all the previous elements that would dull their action and bring it to a conclusion, the Aspirant’s desire to continue the act will not be hindered in the slightest. In other words, they will be able to continue the act, now altered and set upon a cosmic track. This will no longer resemble a schedule for local traffic; instead, they will embark on a pilgrimage through the stars. For those without the prostate mechanism and its contractions, the situation remains similar, and the effect on the mind will be just as elevated and beneficial.
All of this prepares our being to act even after orgasm; once it is experienced, our body, genitals, and mind will continue to ride through the union, now completely transformed. With time, the Aspirant will gain the ability to experience the climax more frequently and easily, without ejaculation and without contractions. The sexual act will become a navigation through the gentle flickers of mild orgasms that subtly remind us of something long surpassed, as if that flickering gently illuminates the star’s path just enough to be seen, yet quietly enough to not wake us, allowing us to continue our dreamy flow. As the Aspirant persists in the previously described exercises for the PC muscle, they will experience multiple climaxes without a drop of semen spilled and without a single contraction that would weaken their sexual organ and prevent them from continuing. Similarly, in women, orgasms will transform, the vagina will acquire a special suppleness and freshness, slowly, almost imperceptibly, and with a certain nobility, reshaping the physical and sensory nuances of orgasm, masturbation, or intercourse into something entirely fantastic, vibrant, unique, transcendental, and beyond the reach of material or perceptual stimulations.
Something should be said about the very nature of the sexual drive once the Aspirant learns to achieve orgasm without ejaculation and without contractions. When they first succeed in preventing the contractions just before orgasm by holding the PC muscle tightly, they will notice a rebellion in their being, cursing them to let go, to allow the contractions to emerge. A great battle will take place within them, with the entire history of humanity, with all the years of former habits, but this dreadful battle is fortunately limited to just a fraction of a second. It is crucial that even if, in the beginning, they manage to prevent the contractions for the first few seconds, they do not give in and do not fall for the impression that everything is fine, that the contractions have been finally defeated, and that they can relax the grip, because the contractions can appear even just before the end of orgasm. I must admit that when this happens, if we let go of the grip before the very end, although failing in our complete intention to cancel the contractions, this, on the other hand, is one of the most beautiful orgasms a person can experience: first, we will experience a long wave of pleasure without contractions, lasting for a certain amount of time, and then, toward the end, when we do release, the contractions will try to compensate for the lost time and lead us into another wave, an even stronger orgasm, which in total will last and feel twice as powerful as usual. This intentional release of the grip just before orgasm can even become a new way for the Aspirant to reach climax, which is a very good habit, but for the purpose of our instruction, we will proceed further with the entire matter. Let them therefore keep the PC muscle squeezed as much as possible, even after the wave of orgasm without spasms has passed.
They will now notice something quite strange; their whole apparatus will be equally prepared to continue the masturbation effortlessly, yet will be equally transformed. This transformation will reflect on their consciousness, which will be on the verge of a completely fantastic trance. Due to the nature of their lust, which will not be extinguished as it would have been if the Aspirant had experienced a classic orgasm with contractions, their attention will remain high and focused, but now their mind, knowing that they have experienced the orgasm and the gentleness and sweetness of it, will equally push them into calmness, relaxation, and indifference, just as if the orgasm had been a usual one. These two completely opposite nuances on this canvas do not wage war at all, but by blending, they create a third, entirely original color, which, without these two, would never have been able to be outlined and appear on the white canvas of the soul.
When the Aspirant experiences this kind of climax, when they manage to prevent the appearance of contractions and pass through the duration of this new, uninterrupted orgasm that envelops them like a divine tide, they will undoubtedly feel incredibly excited, almost stunned. This form of action will open a new chapter, not only in their magick but also in their sexuality and in life itself. Even if no other part of these instructions is practiced, in my opinion, this alone will be a respectable achievement. Their being, now together with the sexual drive, acquires a special kind of spirituality and sexual nuance, which will cause their mind to function in an entirely different way. All of this must be recorded in their Diary, with a clear and unambiguous note on what they feel, how they feel, when and under what conditions, with what physical and mental state before, during, and after the experience. They must write it down, they must measure everything, being aware and understanding the entire process and all its segments. It is certain that they will be too excited to continue with another orgasm, but if they wish, they can certainly continue masturbating and experience the same thing again in the same way.
They will notice that they will not lose any stamina or firmness in their genitalia, nor will they lose their drive, desire, flexibility, or lubrication and sensitivity. Both men and women will sense that continuing is completely normal, as if they had been doing this their entire life, and nothing from their previous habits will affect this new state in the slightest.
Only when the possibility of multiple orgasms is achieved without losing the firmness and elasticity of the genitals, as well as the mental and inner enthusiasm, can we truly speak of real work. I could say that for the Zelator, this is more than enough, but once again, a soul is not limited by theoretical comments and observations on such an enlightened subject. For many schools and systems, this achievement is enough to be declared the goal and final destination, and in many ways, it is indeed so. However, we do not stop at such ease and excuses; instead, we direct the Aspirant deeper and further into the search that is worthy of our Academy.
These instructions are of particular importance for men, as preventing contractions is crucial for a prolonged and uninterrupted sexual act, and by extension, for the Mass of the Holy Ghost, which is another perspective of sex magick, or rather, a sexual intercourse permeated by Will. But of course, this also applies to the female Aspirant. In the act of sex magick, time is an element of utmost importance; our alchemical brothers have woven this idea into the concept of achieving the “gentle heat” necessary for the Great Work experiment. That ideal temperature and warmth cannot be attained without the passage of time—a time that is often hindered, as the man finds himself in a difficult position to sustain the sexual act for an extended period. What we have discussed here is the crucial detail that transforms this and ensures that the act does not become the fulfillment of unreal mythical proportions, but rather the result of spontaneity and play.
Yet there is another method for delaying orgasm that does not involve tightening the PC muscles and creates an entirely different atmosphere for the sexual operation under Will. In this approach, the Aspirant does not delay orgasm by preventing contractions, but by preventing stimulation—a practice commonly known as edging. It involves intentionally bringing oneself to the brink of climax, then stopping everything: the stimulation above all, but also mental imagery and emotional engagement. After a few seconds of paused arousal and suspension, stimulation is resumed and the cycle continues. This is my preferred method when working alone, that is, during ritual masturbation. When working with a partner, the method of preventing contractions by squeezing the PC muscle is more effective; however, Aspirants should always choose the method that best suits both their nature and the nature of the act itself. In bed, they must be lovers; in the temple, they are explorers and conquerors. They surrender to the flame of pleasure, yet everywhere and always, it must be suffused with the light of scientific illumination. For our experiment, it is excellent to conduct the following trial, which for me never fails to bring a sense of joy and exhilaration. This method is so powerful and effective that it can evolve into the ultimate experience of Bhakti Yoga.
For this occasion, let the Aspirant free themselves from all obligations from Friday to Monday. They should turn off their phone on Friday afternoon, severing any ties to disturbance. It is best to inform friends and family in advance that they are taking a brief trip. On Friday, after work—or later in the afternoon, if they are free—let them go out alone for a fine dinner. Let them dress carefully, as if attending an important meeting, for indeed, this will be a far more significant encounter: a meeting with themselves. They should choose a pleasant restaurant, order their favorite meal, enjoy a glass of good wine, and lose themselves in an entirely empty agenda. No looking at the clock, no checking their phone, they should just be there in the company of themselves, wrapped up in their own thoughts, awaiting what the weekend will bring. Let them view the coming day and the entire undertaking as a nostalgic gaze toward a sacred dawn, poised on the threshold of a new world. Let them approach the dinner as a celebration of their departure to a mysterious land, an expedition into divine unknowns. They should see the morning ahead as a search for the eternal “maybe,” a grand “perhaps.”
When they return home, let the Aspirant spend as much time as possible in a long evening bath, using bath oils, scented incense, scrubs, and anything else that pleases their body and soul. After bathing, they should apply excellent creams that hydrate their skin, and before bathing, they should open the windows of their bedroom to allow fresh air to fill the room. They should place a few drops of their favorite essential oil on their pillow. All of these items should be acquired before the operation begins. Let them spend time and money seeking out scents, oils, and soaps that resonate with their nature. Let them approach this as though it were the final operation of their life, after which nothing more will remain. Let them craft an atmosphere where, after this act, nothing else endures. Let them set an alarm to wake up at 6 AM and then finally go to sleep. Upon waking, let them perform a ritual bath, just as they did before sleeping—gently, with enjoyment, slowly and carefully washing every part of their body, followed by the application of fragrant oils. Then, they should go to the room they have designated for the entire operation. They should light their favorite incense or burn essential oils, depending on their preference. They should spend some time in peace and meditation.
Now, I want to mention one crucial detail: everything we are about to discuss, the entire operation, must take place in complete darkness, which is why it is best to prepare everything for this purpose on Friday before sleep. Let the Aspirant draw curtains or place towels on the edges of the windows, and lower the blinds if they have them. Or, if possible and if they own the means, let them move to a room with no windows, a room that is completely closed off and devoid of any outside light. Special attention should be given to the space under the door, which must also be covered with towels or anything else that will block light from entering. With a little effort and by purchasing black kraft paper, they can cover the windows and ensure complete darkness during the day.
At exactly 7 AM, they will begin this elevated rite, starting with masturbation and concentrating on a single idea that will serve as their entire focus throughout the experiment. I wish to guide the Aspirant toward this concept: they should contemplate and find any form, shape, or even a vague internal feeling of the highest entity they can personify—a personal God in the form of the opposite sex or the sex they feel they can unite with sexually. Like their ideal inner lover, with whom they have been in an endless relationship through many lives, where they both experience soul migrations from one body to another, from eternity to eternity—chasing, playing, seeking, loving—let this entire cosmic movement through Æons be experienced as divine foreplay. This God does not need to have a place or size worthy of the Parthenon or any hierarchical significance, but rather should be an elevated and very close being, like an angel, a guide, or anything that could make the Aspirant see them as a partner in this operation. However, this partnership must have a sexual connotation—this is of utmost importance. If the Aspirant could materialize their ideal tantric partner, one who will help them reach illumination, what would this partner be like? Would they be a female angel with wings, or perhaps with an animal head and a totemic shape? Older than the Aspirant, or younger? Could it be a young priestess whose captivating body exudes the ebb and flow of cosmic energies, or an archetypal mother, in whose embrace resides endless chaos? Maybe it is a pale, ethereal form of a man whose body assimilates the arrival of dawn. Or is it a ghostly shadow dance, a sensual phantasmagoric mist blending with the darkness, leading the Aspirant into their erotic ballet, or an intangible witch enticingly walking as if dancing on the edge of dreams? Whichever form they choose, they must feel that this form exists because of them; the Aspirant should use every detail as they desire.
Let that divine being take on that fondness as water takes the shape of the vessel in which it is contained. Let the Aspirant pour the fluidity of their will and arousal into this vessel. Once they have definitively established the shape of this divine being, let them feel its character—let them feel themselves in that being, and that being within themselves, but most importantly, the relationship between the two. This being has waited for eternity to be summoned in the Aspirant’s mind, and the entire Universe has been created for that very moment when the Aspirant will perform this operation. The most important detail in all of this is that the Aspirant feels this being as theirs—truly theirs, and theirs alone. They must feel the jealousy and envy of all lesser beings, those subjugated to this one, their divine, personal deity, who loves and adores the Aspirant more than anything else in existence. Let the Aspirant pour all their perversions into this being, everything that excites and arouses them—every ideal feature that draws them, from the curvature of the hips to the shape of the hair, lips, breasts, calves, thighs, legs, and buttocks—exactly as they are most attracted to, what excites and ignites them the most. May this divine being take on all these forms, curves, colors, and sizes. Let the Aspirant now create a link in their mind to this shape, a link that carries sexual connotation, alive and very personal. Whether they will be a slave to this being, or the being their slave, whether it will be a sister, mother, or even a superior—merciful, strict, advising, or instructing them—the details of this relationship must, above all, be rooted in sexuality, silent yet concrete. The Aspirant must first and foremost feel this in the relationship, like when they remember a childhood crush, a person they were obsessively infatuated with, and now, even after decades, they may not clearly recall their face or voice, but in an instant, the same passion and obsession rise whenever they think of “her” or “him.” When they think of that person, an idea exists within the corridor of time, a passage of mind that knows it was long ago.
This memory instantly evokes that sensation and establishes the connection. Such a memory exists regardless of whether what we remember is real or not, just as the thought of a blue orange is just as real as the thought of a red apple, even though one exists and the other does not. Yet, remembering the blue orange you read about just seconds ago triggers an entirely different mental mechanism, recalling something that both exists and does not exist—the blue orange, which was just created in that moment. From the memory of the blue orange at the beginning of the paragraph.
This is exactly what I want in the Aspirant—to recall everything they wish their Goddess, or God, to be, to remember everything they have always desired in their ideal woman, or man, depending on their case. I want them to now create that ideal woman, for example, the woman before them, finally, after so much time, to recall what they dreamt of as a child, secretly, subtly, while fantasizing about her, creating stories and events in their mind, imagining they saved her from an abuser, or that she helped them become the best athlete, or saved them from evil magicians, taught them the secret powers of the Universe, how they united to save humanity’s fate, or anything else they imagined as a child. Let all of those things now be released from them. Let them remember, truly, let them simply remember everything experienced in childhood. That specific feeling should resemble the moment you see a picture of your favorite childhood toy, or a forgotten scene from a childhood movie, or even a long-forgotten dream. It could be a colorful ball in the corner of a dark room, a “Masters of the Universe” toy, or a small yellow Lego block. That strange mix of mysticism and nostalgia that flows through your being, awakening a dormant Self, an awakened genie. Let the Aspirant not invent new things, but only remember. Such an act must smell of fantasy, not the real world. It must have a bloodstream filled with childhood; its delicate feet must tread a world that does not exist; it must hover, never fly. This fantasy must be so close that no one else can see it, yet airy enough to carry hidden fantasies and deepest dreams. The most perverse, most personal. The Aspirant must draw from this energy, this divine fantasy, as their hidden God picks up such epithets. The Aspirant must experience themselves as a puppet, moved and directed by threads of will, memory, and feeling, threads that bind them to their God. They must establish a longing for that figure, that non-reality. Let them understand that they are, in fact, the very creation of that being, the yearning and striving of that higher entity. Their entire life, every memory, is merely a byproduct of divine penetration; everything they are is, in fact, just the fantasy of that exalted God or angel, their entire being a form of masturbation—a desire for the Aspirant, an obsession with the Aspirant. The Aspirant is just their fantasy, their entire being a product of their orgasm, the moment when they think of them, become excited by them—they are simply an idea that possesses and excites them in the moment of their arousal.
The Aspirant must understand that the nature of this God is a living whirlwind, a mixture of their earliest memories, childhood, and sexual currents. It is a most peculiar and enormous entity, its molecules made of paradoxes; simultaneously both an Angel and the Aspirant, created from one another. Everything that defines the Aspirant, everything that they consider their personality, is the words of a love letter from their Angel. These words are exalted not because they are written by an Angel, but because they are written by Their Angel—and those letters are meant for no one else but Them. In this intimate projection, in this yearning embrace, in this personal relationship that the entire Universe envies, lies the art of constructing this wondrous being. In that feeling, we experience when we think of it in this specific way. This God is not divine because it exists; on the contrary, it is divine because, through it, we exist.
There is an infallible way for me to convey the nature of the feeling you must cultivate toward this deity, a feeling that is essential for the task at hand. Imagine seeing an alluring figure, whether male or female, gracefully walking ahead of you, their face hidden from view. Even without seeing their face, you will have an unmistakable “sense” of what it looks like. It is as if the attraction stirred within you instantly constructs a visage, a face your innermost Self selects to project onto that figure. This imagined face feels as though it is being born within you, precisely because it is the face you need. It is the face your being envisions as most intimate and captivating. This face, along with the entire idealized figure or persona that embodies your inner attraction, emerges most vividly when fewer physical details are revealed to you. Sometimes, it takes just the outline of a leg, the graceful curve of a hip seen from the corner or in shadow, for your inner Self to immediately generate a “feeling” toward the entirety of the being you are observing. A partial detail—a leg, a hip, or perhaps a cascade of hair—becomes merely a trigger, activating the blueprint of the partner imprinted within your soul. Also, it is quite astonishing to experience the “voice” of such an imaginary, intimate figure being created within us, based on the visual contour turned toward our back. The color of that voice is something deeply familiar to us—try to hear that voice, explore the tone of the soft voice that instantly arises when the “face” of an attractive woman facing away from you is formed. It is essential not to seek or fixate on the physical appearance, but instead to focus on the feeling that arises within you. This feeling is ancient, as though it was formed the moment you first conceived of yourself. Remain open and attentive to this sensation, which appears as an automatic response when you catch a glimpse of a small detail of an attractive figure, almost never a fully revealed face. As we have observed, it is a tiny, seemingly insignificant detail of the body—a sculpted hand, a strand of hair, crossed legs, or a thigh seen in a crowded street, or on a subway maybe, or any place where people gather. Yet the figure must remain partially obscured—hidden in a crowd, cloaked in shadow, or veiled in a way that offers only a fleeting, fragmented vision. The rest is filled in by your inner Self, like a quantum coloring book or a mosaic pieced together with fragments of your being—fragments of your Selfhood. Your primal expectation constructs this being, this image of the ideal lover, the avatar of your phantasmagoric sexuality. It is not the power of visualization that creates this image, but rather the essence of the feeling itself. Therefore, the Aspirant must refrain from actively imagining; instead, they must adopt a passive stance, waiting for the sensation to arise organically. This feeling will sketch the contours of that being, much like light sketches the shadow of an object. The light simply shines; the object in its path naturally casts a shadow—a consequence of light’s nature, not an incidental or secondary occurrence. The evocation of this feeling, and the understanding of how to summon this being within your mind, one that perfectly corresponds to this primordial sensation and inner excitement, is the most vital aspect of the entire operation.
Now that the Aspirant has a clearer understanding and has felt the idea from which this being emerges, they should begin the practice of masturbation, arousing themselves specifically with the image of that being. They must never burden themselves with achieving perfect visualization, but rather, they should sail through sensations and feelings, completely gentle and open, almost naively and shyly. The first act of masturbation should begin precisely at 7 o’clock, as previously stated, and it should last about 10 minutes. The Aspirant must not look at the clock; instead, they should relax and masturbate in the usual way, without any plans or expectations. When approaching orgasm, they should cease stimulation. Let their mind now rest in the vacuum of action, like the echo of past fanfares of fantasy and excitement, completely passive, for about twenty seconds, focusing solely on that same feeling invoked by the thought of their inner God, angel, or any form they selected earlier. When they stop masturbating, they should hold that feeling within themselves, imagining it absorbing all the energy of the masturbation and sexual arousal.
I would now like to point out an exceptional trick, which is crucial for all practices of imagination, visualization, and concentration, and which can elevate success in the transformation of the mind a thousandfold. The Aspirant should not strive to focus on the feeling but should instead try to remember how they felt the last time they encountered that divinity. There is a striking difference between when the mind focuses and when the mind recalls a previous focus. In fact, the Aspirant can pretend to recall something they never actually experienced, and their mind will automatically begin to radiate an astonishingly different form of attention, making success much easier to achieve. This small detail can transform their entire magical work. Do not focus; instead, remember yourself being focused, even if that never happened. Recalling the visualization of the fiery pentagram “from before” always brings a clearer image than when visualizing the same image in the present moment. Each of us has had an exceptional sexual experience that we will remember forever, an experience that surpasses all others in its occurrence and uniqueness. Now, every time we recall that event during masturbation, we immediately enter that event, without even the slightest effort to visualize or struggle with the entire process. We simply remember that event, and it begins to form in our mind in a completely different way, leading us to intense arousal.
The memory of an event brings the event into being, but in a way it is creating from the memory as it was created the first time, it is not repeated nor duplicated in any way, for “again” and “in the same way” hold no value in the reality of the Self. A realization once made is a realization forever. Every event is always only one event; every experience and every form of knowledge is always and only one Knowledge and Conversation with the Holy Guardian Angel. This Conversation is perpetually unfolding, never concluding. It is eternally being Known and forever being Spoken. We experience it repeatedly, endlessly, due to the mind’s inability to grasp the infinite present. The Great Work is not a Work but a Working. And it is not Great but Infinite, both small and vast. The very idea of “Great” is merely a badge, a rank of the mind, and nothing more—a construct incapable of discerning the distinction between Action and Acting. It passionately resists accepting that there can be an act without an actor, an action without a participant. The mind here should neither visualize nor focus; focus and visualization come by themselves, driven by the Self as the supreme mover, where powers and abilities now come automatically, instead of being the result of effort or training. We do not need to create, but rather, we need to remember creation. Whenever we stumble, we are merely revisiting a past misstep. We should not visualize something new, but rather, we should recall something old. Even concerning events that have not occurred, we should recall something that does not exist, rather than visualize this non-existence in the present. This type of action will, to the extreme, perfect the Philosophus, revealing what the operation of Knowledge and the Conversation of the Holy Guardian Angel truly is. This moment of realization within them, that terrifying knowledge, will begin to project what can only weakly be perceived as the achievement of enlightenment. Finally, as an accomplished Adept, they will gain a clear memory of the event of Knowledge and Conversation, an event that never happened, and never will.
This exceptional maneuver also finds its refuge in the practice within a lucid dream, where it is unnecessary and redundant to perform rituals and meditations. Instead, within the lucid dream, the mind should focus on recalling a previous experience when a ritual was performed in the physical reality, and the ritual is instantly enacted without any actual execution, bringing the effect that was anticipated by that ritual. Within the reality of a lucid dream, there is no performance, only realization. There is no concept of time that involves the preparation, execution, and completion of the ritual. Such words hold no meaning here; there is only Will for something, and the ritual is merely a lever of the mind that justifies the execution of that Will, which is expressed the moment it is spoken or thought. As long as we have the Great Work ahead of us, we will always remain behind. It will forever be unattainable, stuck in some tomorrow, simply because we do not have any experiential relation to this fictional event that we have always heard about through others, who, in turn, heard it from someone else.
But now, when we try to recall the Great Work, this equally absurd and chaotic idea takes on an entirely different lever, which moves the Universe. It is concrete enough for our Self to notice it as a movement and bring the observed value of reality that has shifted, thereby manifesting its nature in the mind at that moment. It is this change from the Great Work that creates Working. Not great, not small, but here and now, in contrast to Abramelin, towards which the Aspirant always thinks it will be performed someday, when everything is right, when everything is perfect in their life, when they have enough time, money, and opportunity to be alone for a few months. But those few months, they wait for a lifetime, and they never arrive. Because, in fact, they were never truly and sincerely ready for it. Not great, not small, but here and now, in contrast to Abramelin, toward which the Aspirant always believes it will be realized someday, when everything aligns—when life is perfect, when there is enough time, money, and solitude to devote a few months. Yet, those few months stretch into a lifetime of waiting, and they never come. Because, in truth, they were never truly and wholeheartedly ready for it.
After the Aspirant has focused their mind on the subtle feeling toward their supreme personal deity for about 20 seconds, they should proceed to the third segment of this entire movement—performing 40 to 50 strong, short contractions of the PC muscles. This act of compressing energy within their Muladhara should be understood as securing the support beams of their inner temple. This temple is built in three stages: Laying the foundation pertains to invoking the subtle feeling toward the supreme deity. The internal fine work, the plastering and arrangement of the interior, represents masturbation, while the work of connecting nails, bolts, beams, and strengthening the entire structure simulates the contraction of the PC muscles. In this way, their inner temple will grow and progress—eternally forward, everlastingly inward.
After contracting the PC muscles, which in the East is called the Akunchanam practice, the Aspirant should take a break until the next hour. The exact time can be set using an alarm that rings every hour, which is quite easy today with smartphone applications and devices. It is best to set the alarm to sound for a few seconds and to dismiss automatically.
The Aspirant should spend the time until the next hour, or until the next alarm sounds, passively thinking, remaining in that divine, fertile darkness, now filled with their own fantasy of the Self, a fantasy completely foreign to their being, which has until now used the entire orgasmic mechanism and sexual arousal for completely different goals and purposes. They should now allow their entire being to bathe in that confusion in the grandiose darkness. They should feel how their mind trembles—because they now find themselves on completely unknown, unprepared ground, in this divine, terrifying darkness. They should observe their own mechanism and how it reacts to the appearance of a multitude of new ideas that now show no sign of ending. The endless blackness they are in, the endless orgasms without completion, the endless time that increasingly loses its meaning in such a place. That fine, delicate exposure of something that loses value over time, that time melting under the radiation of that divine darkness, that primordial plane filled with the Aspirant’s excitement, the radiation of an orgasm that is never realized, just like the Abramelin operation.
At 8 AM, let them do the same; 10 minutes of masturbation focusing on their personal God, without orgasm, followed by concentration on the feeling evoked by the thought of that God or Goddess, no longer than 20 seconds. Then they should perform 40 to 50 contractions of the pelvic floor muscles and finally forget about everything, dedicating themself to reflection and passive presence in the darkness. They should not engage in any additional meditations or rituals.
They will continue in this manner moving forward; which means, at the beginning of each hour, they should repeat the sequence: 10 minutes of masturbation, without orgasm, followed by 15 to 20 seconds of focusing on their personal, highest entity, after which they finish the sequence with 30 to 40 Akunchanam. It is highly undesirable to be preoccupied with counting contractions, or worrying about the duration of masturbation, or the feeling of the divine afterward. This sequence must be seen as a single whole; meaning, the only measure of time is “roughly,” but it must be a masterful enjoyment. Even if they noticeably miss the duration of masturbation, they should behave like an Adept, as though it was exactly what was needed, and that such a measure is the one required, not hesitating for a second to think that maybe they should have been more accurate or less crude.
It is necessary to elaborate on the feeling that arises at the thought of the inner God that the Aspirant nurtures in this practice. It is extremely important for them to understand that the thought of God should be seen as the initial spark, after which they should focus primarily on the feeling that arises in response to that fantastic and pleasurable stimulus. There is an excellent way to engage with this feeling during those 20 seconds. The Aspirant should first gently, almost indifferently, focus on the image of God in their mind and, more importantly, on the feeling that arises within them in response to that idea, and then begin to breathe in a specific manner. During each inhalation, they should actively direct themselves toward that feeling, while during exhalation, they should do nothing and not strain to analyze anything they have received or felt during the inhalation. During the inhalation, it is of utmost importance that they primarily feel. Even if they feel nothing in relation to it, that should be the feeling of nothingness towards God, and nothing else. When exhaling, let the exhale be completely free and passive, freed from even any forced passivity. They should simply exhale, doing nothing; it is important that they do not recap or analyze anything from the inhalation or the feeling of the God that arose during the inhalation.
The Aspirant should perform the series every hour, skipping lunch and then dinner. At the beginning of each hour and each series, they should drink a glass of water, even if they are not thirsty. This small detail is very important for maintaining both the physical and mental apparatus, without which such an operation would be greatly ineffective. When the urge to go to the bathroom arises, they should use a previously prepared mask and feel their way to the bathroom. They should come up with the most cunning ways to avoid the appearance of light, but even if, by chance, light reaches their eyes, they should continue without worry and understand it all as a stimulus for a cosmic masturbation that has endless ways of manifestation—sometimes perfectly executed, but sometimes with innocent stumbles and delicate imperfections.
As the day draws to a close, their body and mind will begin to react, so they may experience frequent mood swings, bursts of energy, and strength; at one moment, they will be sure they could continue for hours, only to feel desperate and wish to stop a few minutes later. At times, their body will be bursting with strength, at other times their knees will buckle, and their eyelids will close on their own. They must understand all this as a purgatory, knowing that the worst that could happen is that nothing happens at all. Every sensation, every trial they experience, every emotion and state that flows through them, should be seen as fuel for the vehicle of change, that change toward which they are moving so bravely and relentlessly. Through this benign, fertile, holy darkness.
Let them continue with their work, making only minimal changes if necessary. This exercise consists of only a few segments, so it is crucial that the Aspirant performs them as accurately as possible. After midnight, they should resist the urge to keep their eyelids closed for even a few moments, as sleep and exhaustion caused by delaying orgasm will cunningly deceive them in the most subtle ways. They should avoid anything that arises in their mind as temporary relief, whether it is an unexpected urge for Yoga Nidra, an attempt to count breaths, convinced that Pranayama will enhance alertness and clarity of thought. They should guard against any method the mind uses to deceive them into falling asleep or skipping a series by introducing new elements, ideas, and insights that might appear to strengthen and improve the work. They must resist the impulse to speed up anything; all they need to do is continue at the same pace, in the same way, throughout the night.
They should approach all of this with persistence and patience. At 5 AM on Sunday, they should perform the last series—which consists of 10 minutes of masturbation without orgasm, becoming aroused by their inner being, followed by 20 seconds of focusing on the feeling that arises from the thought of that being, just as they have done before, completing the entire series with Akunchanam. After completing the final series, they should go to the bathroom to relieve themselves of any full bladder and then lie down to sleep. It is crucial that this entire operation ends without orgasm. They should sleep and wake up naturally, without an alarm.
Now comes the most important part of the operation: as soon as they wake up, they should start masturbating, remaining in the same darkness, aroused by their highest, most beloved, personal God. But this time, they should go all the way and experience orgasm, completely surrendering to their being until the end. They should act as if after this orgasm, there will be nothing left, as if no part of their being will remain or survive, and the thought of their God should be the last they have before they die in that divine, fiery orgasmic climax. If they can die, let them die; let them set themselves up for this, and not otherwise.
Finally, after recovering from the orgasm, whatever it was and whatever it brought, they should complete the entire rite. At some point, they should remove the curtains from the windows, allowing external light to enter. In that moment, two immense armies will collide, one from within, driven by the light of their entire work, and the army from without, led by the gentleness of the external sunlight. Let them bathe in this counterpoint of lights that strikes, changes, and grinds their being.
After removing the curtains and adjusting to the daylight, the Aspirant should take a shower, brush their teeth, prepare a very light breakfast, and return fully to normal life, to the same daily routine, but now from a completely different Self and an entirely new awareness. From all that fruitful, almost sacred darkness, they will now dwell in a particular light, where they will see new things, new details. Let them enjoy this new difference, let them enjoy the new life, this entirely new awareness that will shine through their physical vessel.
This is a remarkable moment in the entire work—when the long-delayed orgasm finally arrives, and daylight once again touches the sanctuary of their eyes and skull. Their physical eyes will be unprepared to accept it, like an introverted child receiving their most beloved gift. As much as they will feel ashamed, they will also be fascinated; this division within the magician’s being will leave its mark in the days that follow, sometimes even extending well beyond that. Sometimes, the change will be noticeable weeks or months after this. This kind of retreat the Aspirant can do occasionally, or even at the end of each grade, when they have fulfilled all tasks and the program they have diligently gone through with their Superior. This type of work is always a renewing moment—effective, powerful, and radiant. That fresh, authentic energy is deeply welcomed in every grade and continually supports the magician’s well-being. It is desirable that in the following days, they abstain from masturbation or orgasm, and from intimate relations. This is not a condition, but certainly, the mechanism of change will be accelerated and cause deeper and wider shifts in their being.
It is crucial that they understand the essential part of this magical retreat: the betrayed orgasm before sleep, which will drive their entire apparatus to the point of absurdity, while the realized orgasm immediately upon waking, before doing anything, will lead to the desired change. However, they must also know that after this orgasm, nothing will happen. They should expect nothing, for expectation and the idea of “after” are decaying products of the limited shadow, which tries to measure its own dimension, admiring itself in the dawn and twilight, yet despairing at noon. But now, let them turn toward the light, which has no dimension or value, only one direction: “Come closer.”
The mechanism of this practice will strike terribly and unscrupulously at many of the Aspirant’s attitudes, tics, fears, phobias, limitations, as well as their self-confidence, for days after its completion. Often, the Aspirant will be surprised by sudden intrusions within completely ordinary and seemingly trivial moments, whether while boarding public transport or drinking morning coffee.
The Aspirant will have the opportunity to study this mechanism, grounded in the strategy of the betrayed miracle, as a Philosophus. Through their skill and, above all, inventiveness, they will construct Sigils and, most crucially, uncover the principles on which they operate—or, more often, fail to operate. This knowledge will greatly shake the foundations not only of their magick but also the principles on which their entire life is based. Yet, by the time they reach this point, they will have more to solidify through many trials and ascensions as a Practicus, Philosophus, and ultimately as Dominus Liminis, who transcends all of this.
During this journey, especially around midnight between Saturday and Sunday, the Aspirant will experience a surge of self-awareness—an atmosphere not unlike the thrill we feel when receiving a cherished gift: perhaps our first computer, a pair of long-desired sneakers, or, as in my case, a stack of books on the occult or a deck of tarot cards. It is very important for the Aspirant to feel this change in the atmosphere, which will be so intensely blended with shades of drowsiness, sexual excitement, and a mild trance, brought on by the loss of the sense of time and the monotony of repeating the same thing for many hours, with no awareness of the impending end. That is why it is essential that, towards the end, they do not falter or succumb to the experience of orgasm, no matter how strongly it pulls them. Already during the penultimate series, their mind will build a massive, strong, and unstoppable feeling of anticipation and desire for the end, the conclusion, the quiet, the fulfillment—everything that seems like a logical end, achievement, or reward. However, their path goes in a completely different direction. They cannot finish anything, for from the standpoint of light, they never even began. All that is needed is for them to shine, not to be seen. This will be left for their dormant nature to realize later, so to speak, after the sleep, when all expectations before such brilliant light have been set aside, and when the appearance of light after sleep will be so sudden that their restless mind will not have time to build a defense mechanism. Simply because they will forget about it, or even think they have triumphed and defeated the enemy, they might even rejoice and victoriously step into the day, expecting the light ahead of them, before which they might close their eyelids. Unaware that the light has always been behind the mind, hitting it without them knowing. And now, when, in their horror, they look ahead, failing to notice the enemy on the battlefield, when they turn back wishing to return and tell the world about their glorious victory and how they banished the bright Sun with their achievement, they will realize they have been in sunlight all along. Wherever they turn, they will see that it is they who have been shining the entire time. They are not bathed in light; their light bathes all.
We will notice many achievements in Zen, such as a subtle Kensho or a sudden and unexpected Satori, with countless examples of completely unexpected, almost incidental arising, whether sparked by the contemplation of a Koan or arising without any deliberate action at all. Even in our sacred Academy, within the Abramelin operation, where the Aspirant builds effort, entering everything within the gradation of the practice over months, expecting a grand finale, bit by bit, yet partly with their being, fearing that everything might end in farce and failure. It is precisely this spin that poisons their mind all the while, as the end of Abramelin approaches. They secretly know, fear, and despair in advance that after all this, nothing will happen. The Angel slyly weaves its web around the Aspirant, tightening it around them, preparing for the strike unexpectedly, when the Aspirant, after experiencing and actually preparing for failure, lets their guard down, expecting nothing. A day or two after completing the whole operation, they suddenly hear something in the kitchen, or in the bathroom, or when they take a book from the shelf, realizing that they dreamed it earlier that day, or much earlier—before the completion of Abramelin—and now, completely aware of the strange dream they had completely forgotten, in which they dreamed all that is happening to them. And now, with their horror, remembering that at the end of that dream, they saw a light brighter than the brightest dawn. In fact, they were still within that same dream, and everything was still within the last day of the Abramelin operation. And it is precisely then, in that moment of disoriented recognition, that the lightning strike of illumination arrives—in a bewildering instant when they no longer know if enlightenment has already occurred, or if it has always been there, waiting in the now, surrounding them with its wild, sudden grip, like an unexpected spring downpour, soaking them utterly before they can even raise an umbrella.
This strategy of treacherous disappointment becomes a weapon, a tool that ultimately gives birth to an unexpected yet cunningly precise form of indirect enlightenment, a roundabout achievement that opens an entirely new horizon of exploration, guiding the Aspirant into uncharted waters and unfamiliar harbors of navigation. Their boat has now entered entirely secret currents, gaining speed, gaining strength, its sails now pushing the boat like never before, breaking all oars with a sudden impact. There is nothing left for them but to surrender to that current, to that terrible hurricane strike, now no longer knowing what to expect, but still knowing that something will happen, and sooner or later, they will step into some new land. It is precisely that feeling, when they know they are far enough from everything expected, and close enough to the unpredictable and obscure, that constitutes the entire program of their work and the area of research that washes over their fiery nature, which will never again move along safe, expected, logical waters with a mapped path. They now sail uncharted waters, never-marked routes, but mythical, unspeakable, and secret shortcuts, shortcuts between worlds. This is all that the Adeptus Minor will realize when they finally decide to do one single important thing, the only thing that truly has value in their life. When they go to achieve Knowledge and Conversation. Yes, when they go.
Insights and experiences after this withdrawal may continue to arise for the Aspirant long after performing this operation. We can generally observe that the stronger and more penetrating these subsequent insights are, the more they tend to occur in an ordinary, even mundane environment—while reading a newspaper or spending time in the bathroom. This practice awakens and releases a specific kind of experience tied to an entirely unique bodily sensation, one that lasts for an exceptionally brief moment. At a certain point, the Aspirant will feel their body in a strange and unfamiliar way, disoriented, but not in a physical sense. There will be no feeling of being lost; rather, it will be a detachment from the sensory world that normally distracts attention. In this way, the individual becomes more inwardly aware, more centered within. The sensation is not unlike what one feels when standing up too quickly, or the light-headedness that comes with hyperventilation, though subtler. It lasts just long enough to be noticed and then vanishes. It is important that the Aspirant record this in their Diary, noting the exact time, location, and surrounding circumstances. Once it is experienced, the nature of this brief trance becomes unmistakable—a specific and rare bodily impression, like a mental orgasm, a soft surge of mindful spark that lasts just slightly longer than an instant. These delicate experiences will begin to follow the Aspirant on their path, much like how the ascent of Kundalini is described in the Eastern traditions. But the Aspirant of our Academy will not rely on concepts alone; instead, they will strive to capture these insights through direct experience, through perception, and above all through sensation—defining them clearly and precisely, even when they appear abstract in the moment. Their Diary will serve as a faithful witness to it all.
The practice of delaying orgasm, which underlies this technique, can also be applied with a partner, in the act known as Karezza. This delay is often observed within a single session, as partners ride waves of rising and receding intensity, repeatedly drawing themselves to the threshold of climax without crossing it. Yet the greatest benefit emerges when sexual union is sustained for weeks, or even months, without orgasm from either partner. There exists a compelling variation of this practice, in which the Aspirant is drawn into darkness through prolonged restraint of orgasm, this time with a partner, following the same method described earlier. This particular path will be explored in depth by the Philosophus.
Karezza, which embodies the idea of delay, or even the abolition of climax, as its conceptual support and essence, actually represents the process of teaching our mind to stop forcefully assigning two extreme points on an interval—ending and orgasm. Therefore, one of the fundamental tasks for a Zelator, perhaps the most important of all in his program related to the Mass of the Holy Ghost, is to break and unlink the habit within his being that sees orgasm as the goal of masturbation or sexual intercourse.
But it is important to say something about the way the Zelator should treat their sexuality, their sacred orgasm, as well as work with a partner, not only in preparation for the Mass of the Holy Ghost, but also as a means to enhance their life, by deepening the way in which they will treat their sexuality. Perhaps first and foremost, we must address a notion that confronts every practitioner from their very first encounter with the idea of sex magick—the belief that somewhere, in some hidden corner of the Universe, an ideal partner awaits the Aspirant with open arms, appearing physically perfect, exactly as the Aspirant has always imagined. All those flawless curves, the precise hair color, the favored clothing—every detail of this imagined perfection springs from the same source as the entire architecture of arousal itself: Selfness. What the Practicus and Philosophus will discover is that this place, that source, is not a point in spatial dimensions, but in the temporal one, which, in a strange way, as a side effect of creating the Self, sparks and ignites from the clash of such a divine mechanism, in the forms of sexuality, arousal, and libido. Once created, at that very moment of creation, they become equally an ideal polygon for the projection of Binah and Abyss, who, in these divine matters, will equally introduce the hellish levers of machination, manipulation, and deception. For time is the only counterpoint that gently undermines the mind’s senseless conception of enlightenment—an idea that twists and spirals as we stubbornly carry it through the entire path of spirituality, through programs, training, meditation, and ritual, believing they will gradually refine the soul until, one day in the future, we finally attain enlightenment, forgetting that this very moment, in relation to some distant past, was just as distant, and that back then, the poor soul expected the same enlightenment for what is “now” for us. And yet, we are neither closer to nor further from such enlightenment—for it remains a construct, an idea, clothed only in a name, bearing no true relation to the reality it claims to represent. Thus, this merciless, cruel, most beloved general of Binah—time, strikes at that spark of sexuality, twisting it into perversion, obsession, and ultimately into the emergence of a unique phenomenon in the spiritual path—the Vampire.
Therefore, this energetic current of sexuality, over time, change its course, losing strength just as our body loses strength, as all those sensual, sculpted lines of our ideal lover now turn into flabby, old flesh, greasy hair, yellowed teeth, the contours of a fantasy that once ignited our imagination now transformed into something grotesque, a monstrous reflection that strikes at us with cruel precision. It reminds us that the desire still smoldering within can no longer find its former expression—because now, there is no one left to share in that feverish passion as there once was, no one willing to indulge in those unspeakable, perverse delights of “back then.” All those once-divine curves of the breasts, the shape of the hips, lips once touched with desire, the arch of the foot, the nape of the neck, the small of the back, the inner thighs, the warm scent behind the ears, and the fingers once eager to explore—have now become little more than cobwebs in a darkened cellar, heavy with mildew and the stench of decaying flesh.
The partner in the act of coitus is the counterpoint of the Aspirant in the fugue with the Universe, just as the Aspirant is a stanza in the song of Adonai; both are ideas that create a unified whole—material, yet also subtle, mental, as an idea. And just as the stanza constitutes the essence of the song, but without the other stanzas it fails to serve the manifest, meaningful experience of the song Adonai sings, becoming thus the instrument of the mind and Ruach, in the same way, the partner in the sexual act is the whetstone with which the Aspirant polishes his own Selfhood, in such a subtle but most importantly—pleasing manner, interwoven with the highest physical and spiritual enjoyment and elevation. Yet, at the very beginning, long before any instructions or practical advice, the Aspirant is confronted with a particular kind of inverted paradox, one that could almost serve as guidance in practice: “If we strive for the partner to perform sex magick, we are not mature ready enough for doing sex magick.”
Acquiring a partner for sex magick is a completely futile and empty endeavor, while finding the right partner in Tantra is something entirely different. And this begins with extinguishing the obsession and desire for a partner, which is a special, advanced form of the New-Æon Yoga, Yama and Niyama in Tantra, as a fundamental rule in the etiquette of the Æon of Horus. Before beginning to perform and experiment, the Alchemist of this sacred act must spend time constructing their ideal laboratory, for which they must select a favorable location that, with its altitude, temperature, sunlight, and humidity, will give the best chance for the success of their experiments. They must also build and sterilize all their instruments. In practice, simply put, the Zelator must spend time refining their own views on sexuality, sterilizing their entire mind apparatus by burning morality, ethics, beliefs, and convictions.
The partner in sex magick should be the object of the Aspirant’s Dharana, not lust or passion, and just as the object of every Yoga is the case of observation of the object, so in sex magick there is a fantastic mechanism of reverse action—non-thinking about the partner, extinguishing the desire to fulfill the primal urge in sex magick is the crown we strive for. This is such a tremendous game of the mind, the highest Yoga, in which the Aspirant endeavors not to be aroused by the alluring curves of the Goddess. They can only do this in two ways: the first is by destroying the urge, but the second—by destroying the Goddess—by concentrating on her to such an extent that her perception ceases to exist. It is possible to achieve “cessation,” as defined in Buddhism and Yoga, over the object of Dharana, which may be a grain of rice, the tip of a pencil, or the tip of Buddha’s nose. But the cessation of attention to the movements of the divine partner in the lap of the Aspirant is a battle against the entire Universe. Yet, the crown of all is the crown over everything; there is truly no attainment more complete than Yoga realized in the presence of a partner, through sexual union in which the Aspirant dissolves all perception of the act, the pleasure, and the partner—transcending the very structure of duality embodied in the two who become One. Truly, nothing compares to this.
I have attended numerous performances of the Mass of the Holy Ghost, where there was invariably at least one participant, often several, who attended solely to observe the naked Priestess. And yet, even now, we all unanimously agree that this interpretation falls short—that the Mass of the Holy Ghost transcends being merely a peep show of the Great Goddess or, for that matter, a glory hole of the Supreme God. Still, I must ask: why not? Is sacred sexuality not, by its very nature, both holy and exalted, regardless of when, where, or with whom it takes place, so long as we surrender ourselves to the Love under Will? It is essential that we establish a firm understanding and practice of our own sexuality before entering the sacred halls of this temple. Perhaps, in doing so, we might come to realize that the Holy Ghost is more vividly present within the intimacy of our marital chambers, or that more vibrant energy of life resides in the pornographic search history of our internet browsers than in that dull and empty hall, where, despite countless repetitions of the Mass, rarely does anyone commit their lines to memory.
Let us return to the thought that the desire for a partner in sex magick is equally destructive to both sexuality and magick. The partner in Tantra, much like the Superior in our magical work, is not merely an external figure but part of a much broader process. In this system, all participants are both subjects and objects simultaneously, each playing both primary and secondary roles in an entirely episodic cycle. In Tantra, every partner is both the cause and effect of magical action. As students of our Superior, we are simultaneously destined to become the Superior for some future student. This entire mechanism is like breathing—one could humorously say that if all beings were to inhale at once, a vacuum would be created, just as if all beings achieved the Great Work at once, it would create the Sunyata of the Universe, which is impossible. This is because the very nature of waves relies on amplitude; without it, the phenomenon would cease to be perceivable or possible in any other way.
Partners in sex magick are part of a magical link, in which their mutual attraction solely and exclusively constitutes personal work. Without personal work and personal progress in the One and Only—personal Great Work, participation with “another” is impossible. Sex magick is the only Yoga in which Samadhi is possible without the disappearance of the object. Here, the Great Cessation is impossible without participants; here, Yoga itself, as Unity, is impossible without a pair, or duality, which is paradoxical in itself. In the same way as the paradox that the desire for a partner in sex magick shows that we are not ready for sex magick.
Sex magick is, therefore, a game of the mind no less than of the body. It is the practice in which the body becomes the mind, and the mind becomes the body—both ultimately transcended through focused attention on the mind and body of the partner. In such moments, the Wheel of Samsara spins so fast that it comes off its axis—this dislocation is precisely the aim of sex magick: the shift that catapults the practitioners, the partners, into the rollercoaster of the Cosmos, in the fireworks of orgasm, while simultaneously honoring both the inner mental and outer physical aspects of the Selfhood. It is a celebration of that one true birthday—the birth of the being who was never born. And in this understanding, the Aspirant is faced with the stark realization that there is nothing left to celebrate once everything dissolves in that final explosion of the senses. The Aspirant becomes the partner, and the partner becomes the Aspirant, each losing the distinction in a cunning exchange—and in that very loss, they both glimpse what they were before they had any notion of Self, in their first reflection in a mirror—what they see and recognize in that very instant is the Holy Guardian Angel.
In truth, there is no partner in sex magick. Since the Aspirant, by their very nature, is merely the idea of a “partner” in the eyes of their counterpart, it follows that the Aspirant does not inherently exist. Both are but anagrams of the same phenomenon—a rearrangement of letters that forms a different word, a different sound, an infinitely different otherness, yet always remains one and the same thing. Both partners are, in reality, one partner. Both participants are merely a single participant reflected in the mirror of the cosmic plane. Both consciousnesses are but byproducts of one singular phenomenon—the Holy Guardian Angel.
Both minds, then, are merely the atoms released in the ecstatic emptying of the loneliest God in the Universe, the Holy Guardian Angel, for beyond that Angel, there is no “other.” Like Atum, who created the divine fabric of existence through the act of self-pleasure, every act of sex magick becomes the highest form of sacred masturbation. When the Aspirant truly grasps this, they attain the most exalted magick imaginable. What we often call “self-love” is merely an awkward translation in the foreign language of the mind—it is, in truth, the Pure Will.
The very center of all our holy work, which is always and in every sense solely the Holy Guardian Angel, embodies the essence of that same idea; it is made from the same molecule of Oneness. It is beyond duality or division. It does not need the Other to be One. The Angel despises the path of Yoga; it is Yoga by itself. It does not seek the Other One to be One; it is enough for it to be alone with Itself. It is up to the Aspirant to think and contemplate endlessly: now, if all things will come to One thing, which One will it be?
Each person feels Unity with themself at this moment. Even in the absence of that feeling, Oneness with oneself is undeniable. Why assume that Unity with another is any different from Unity with oneself? A person seeks external reasons for natural urges that arise purely within. They complicate their own life because they are unable to properly comprehend themself. This is the paradox of Yoga. One cannot practice Yoga. One cannot practice achievement; that would imply it has already been achieved. Yoga is not even Oneness—it merely points to the attainment of Oneness. It cannot be practiced and therefore cannot be more or less attained. Yoga is not a method. Yoga is attainment. What distances one from Yoga is the intention to fail—nothing more. What drives one away from Yoga is the very practice of Yoga itself, just as effort and striving mark the essence of every failure in the Great Work.
You are one with the Self, why do you think the Oneness with somebody else would be a different kind of Oneness? Isn’t it the same? One and the same Oneness? Maybe it is our projection of what Oneness should be, because we are not open to accept our own Oneness in the first place? Maybe the other one will be better than this one. How many ones are there? One? Two? Which is it? Mine, Yours, Else’s?
You cannot have sex magick with any “other” or “anybody else,” because all that “other” and “else” is right before you. It is your sacred partner. It is nothing other than your Selfhood’s simulacrum. Whatever you want to do, do it with them.
The Aspirant will find a partner for Tantra when they are ready to be a partner to another. And the one who is ready to be a partner to another already has their partner; it is simply a matter of finding them, for this “other” is hidden, just as the nature of the Holy Guardian Angel is not to be learned but revealed. It is not unknown; it is only concealed within the riddle of the Self, and the longer it waits, the more interesting it becomes—unlike the Aspirant, who, the longer they search, the more they forget what they are searching for, and that they are even searching at all.
For time does not pass the same for the one who seeks and the one who waits. If the search is eternal now, how changed and distant will those starry children at play become? For one, a mere second will pass while hiding behind the Aspirant’s back, so close that the starry child marvels at how they cannot be found. But for the one searching, millions of years will pass. They will construct everything from our art—grades, tasks, and oaths—in front of something as simple as: to attain the Knowledge and Conversation of the Holy Guardian Angel. And all that is needed is simply to turn around.
Some of this idea is contained within LIBER LXV, where it is a different “time” in the search and waiting to be revealed, the starry child represented by the Ibis and its divine transformation.
51. Let not the failure and the pain turn aside the worshippers. The foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land?
52. There was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. And the great snake of Khem the Holy One, the royal Uræus serpent, answered him and said:
53. I sailed over the sky of Nu in the car called Millions-of-Years, and I saw not any creature upon Seb that was equal to me. The venom of my fang is the inheritance of my father, and of my father’s father; and how shall I give it unto thee? Live thou and thy children as I and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the Mighty Ones may bestow upon thy children a drop of the poison of eld.
54. Then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. Yet in a little while a serpent struck him that he died.
55. But an Ibis that meditated upon the bank of Nile the beautiful God listened and heard. And he laid aside his Ibis ways, and became as a serpent, saying Peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the Exalted One.
56. And behold! ere the moon waxed thrice he became an Uræus serpent, and the poison of the fang was established in him and his seed even for ever and for ever.
This very time exists within the Mass of the Holy Ghost and the tantric act, necessary for the development of a specific segment of work—what is referred to in alchemical language as “low heat” and “maintaining temperature,” where partners are excited, intertwining their own impulses, burning their neurotic expectations and limited desires in the fire of the Holy Atanor, preparing their psycho-physical soul-body apparatus for coitus—the sacred sexual union. This time is only limitedly perceived as millions of years, endlessly slow and continuous, for all those outside of coitus. However, for those performing this sacred act of union, time operates completely differently. It is there for enjoyment; every minute is too short, and every moment is insufficiently long for that very enjoyment, like a child when a cartoon ends, or after hours and hours of playing in the sand, having to go home. Time, within the Mass of the Holy Ghost, within the tantric act, has only one purpose—to heat the fire within the grand experiment, to ignite and excite the practitioners in divine play and pleasure. For when the union begins, time remains “outside” of all of this. There is only one moment, which neither passes nor is conceived—the moment of realization, the achievement of the Great Work, which no clock hands, not even the smallest ones, can accurately depict.
On the tantric path, the idea of a partner can lead to deviation and missteps. By itself, a partner cannot, and will not, help us achieve self-realization through the sexual act as long as we are incapable, unprepared, and unwilling to play with ourselves. Without tension, without shame, openly and freely, indulging in endless perversions and unlimited desires and sexual impulses, without restrictions or conditions. It is utterly foolish and futile to expect that our partner will teach us and initiate us into sex magick—they are only the consequence of our inner growth, the reward for an inner lesson that the Selfhood has already mastered—so that it may “simply” be ready to become and remain with another being exactly what it was before the union. This “other” merely cunningly serves to divert the mind, leading it to accept something so simple, to accept oneself while thinking it is something “other.” None of these tangled peripeteias exist here—everything is so simple that the mind must complicate it—because only in this way does it have an excuse to explain and justify its inability to be “one.” Not with the other, but with oneself.
The idea of a partner in the Mass of the Holy Ghost contains the concept that forms a pillar in our sacred Academy, one that upholds various subtle aspects of the same essence. The Aspirant keeps a Diary, receives their Superior who witnesses their work and guides them through the grades, and eventually receives their own Student, whom they now care for in the same way their Superior once cared for them. As their work continues, if it is their Will, they meet a physical partner for tantric experiments. And ultimately, they meet the Holy Guardian Angel, with whom they attain Knowledge and Conversation. Perhaps we can say that many different aspects of the idea of the “partner” converge here, just as our good soul needs and seeks help on this sacred path. Yet always, and in every way, each of these will depart from the Aspirant in their own manner, at a specific point. Even the Holy Guardian Angel will not be able to accompany them on the holiest path a Star can take after Knowledge and Conversation—treading into the Abyss. At the end of that path, only the end will remain.
There is a beautiful, simple practice that strikes the Aspirant’s mind so cruelly, who in Tantra, desperately searches for secret formulas passed down through secret teachings, secret signs, and passwords—all those exclusive, special instructions that remain elusive for thousands of years, yet will mean nothing and help them with nothing in the practice of the supreme sexual union with their partner. Through this practice, they will experience something much closer, something different from all of this, something so much simpler and seemingly uninteresting.
This practice involves a deliberate arrangement where couples position themselves in close proximity, maintaining a slight distance to avoid physical contact. Following a period of relaxation and focused concentration, they gradually open their eyes, directing their gaze towards their partner’s eyes. This mutual gaze should be infused with unbounded honesty, reflecting the blending of two compassionate souls.
As the partners sense the subtle currents of connection, they may raise their gaze with feelings of yearning and compassion, devoid of any fear or shame. This connection must be established with true sincerity and depth. It is not uncommon for slight tremors or quivering of the lips and facial areas to manifest. If this causes discomfort, one can close their eyes and patiently wait for the tremor to subside. Such phenomena occur due to an intensified flow of Prana, resulting in enhanced relaxation and nourishment of the nervous system and muscle tissues, much like what can occur in individual practices of Asana and Pranayama.
The only guiding light for conscious couples is their gaze, their eyes, locked in a silent communion, without any intention to transform this moment into anything else, and the calmness in that passive bridge of their gazes holds the entire point and goal of this instruction. Let them, on that elevated bridge, framed and secured by their eyes, along the path of mutual attention, now enjoy the completely natural exchange of everything that comes, of everything that remains unexpressed. If feelings like fear, greed, guilt, sadness, or other emotions surface in oneself or one’s partner, it is advisable to close the eyes and wait until these feelings can be transformed into positive ones using love and inner resilience.
During the meditation, practitioners can assist each other in becoming more aware of their physical, emotional, and mental energies. This can be achieved through subtle facial expressions, hand gestures, or gentle touches to indicate areas of tension or discomfort, such as a furrowed brow or tense lips. The practice demands great patience, tenderness, and emotional engagement, as if cherishing a rare and intimate moment with a beloved. Enhancing the meditation experience with emotionally stimulating music can significantly elevate its quality.
The duration of this meditation can vary widely, ranging from a brief five-minute session to a lifelong voyage spanning decades—or even lifetimes. For in the cycles of reincarnation, this practice is, inevitably and truly, an interaction with the one timeless partner: oneself.
In tantric communion, it is crucial for the participants to master the skill, or rather, the habit, that will transform the entire life of the practitioner. In addition to their practice of preventing contractions during orgasm, the focus here is precisely on allowing and concentrating on what follows after the orgasm, once the contractions have manifested and the desire has ceased.
It is hard for me to imagine what could better illustrate the excellence of this divine habit than continuing the love play with the same enthusiasm after orgasm. This is particularly relevant for the man, who, due to his refractory period, is unable to continue with intercourse. The exception is if he masters the instructions mentioned earlier, specifically about stopping the contractions by firmly contracting the pubococcygeus muscle at the moment of orgasm. However, what I am describing here is not the prevention of contractions, but rather, the complete surrender to the orgasm and its pulsations. Then, one must invest all the vital energy that needs to be gathered from every atom of one’s being, and continue the relationship after orgasm. Through kissing, hugging, and, above all, active participation in the relationship with the partner, which, after orgasm, will be nearly incomprehensible to the male practitioner. It is of utmost importance to continue the act as if nothing had happened. We must transform that limited line, which is bounded by two points—the beginning of the relationship and the orgasm—into a cosmic truth, one that consists of an infinite number of points, an infinite number of orgasms, an infinite number of closenesses and tender words, all of which must spontaneously form one whole, without interruption, without cessation, without losing desire. Our mental apparatus will rise against this, destroying enthusiasm and desire immediately after orgasm, implanting the urge to stop, to do something more intelligent, to turn over and fall asleep, infusing disgust towards the entire experience, and sometimes even towards the partner. However, our art leads us to find a spark of light and enthusiasm in this. This is truly a trench battle in this sacred war, which claims the most victims and takes the most strength, but the accomplishment of this artistry represents the crown of tantric development. No other achievement can compare to this, when the practitioner continues with the same intensity, the same enthusiasm, and love through petting, hugging, and kissing after orgasm. Our mind is accustomed to a completely different sequence of circumstances, and it takes some time for the practitioner to instill a completely new command that the mind is not yet accustomed to.
Have you ever experienced a level of arousal so intense that your mind becomes a canvas for the most extraordinary and unrestrained fantasies—your partner’s friends, relatives, colleagues, bosses, neighbors; masochistic humiliations, boundless group ecstasies that would make even Venus avert her gaze—all while you are consumed by the act of self-pleasure, convinced that this feeling will persist indefinitely? Yet, as soon as you reach orgasm, all of it vanishes. The fantasies dissolve so completely that you struggle to recall them, and the overwhelming drive evaporates, leaving nothing but a faint memory, as though it had been part of a dream from which you have just awakened.
In a similar way, hunger can spark the most vivid imaginings of lavish feasts and countless dishes laid out before you. You sit, indulge, and then, once satiated, find yourself astonished that you ever craved even the simplest bite. It is this very moment—the duality between unrelenting desire and its sudden evaporation—that must be transformed into an unbroken, constant state of being.
Perhaps the most effective way to practice this is during masturbation, where the thought of the sexual act or something that excites the practitioner now continues in the same manner, with the same intensity, even after orgasm. In the case of the male practitioner, this will be particularly difficult, as their penis will be flaccid, but they can still stimulate themselves mentally, gently touching and pretending as though they are at the very beginning of masturbation. Even physical stimulation is not as important here as the need to awaken the same sexual pleasures he experienced just moments before orgasm. The mind will resist, and the practitioner will be surprised by their own sabotaging mechanism and the disgust they will feel at the thought of the sexual act. However, they must continue. The practitioner must overcome this block and persist in the wave of sexual excitement that will emerge sooner or later after a certain amount of repetition of this specific and very challenging practice.
The finest instruction is purely mental action. After orgasm, the practitioner should immediately imagine the same scenario they held in their mind during masturbation, without pause, striving to maintain their attention and excitement at the same level in a simple manner—by pretending that no orgasm occurred and pretending to be excited. They should imagine themselves as an actor, nothing more. This is such a simple yet sublime instruction, and this routine can transform the entire magical life of the practitioner, reshaping their primal instincts to such a degree that, by embracing it, their life will begin to unfold in an unimaginably different direction. For this, it is not necessary for the practitioner to continue masturbating—in fact, I believe it is much better for them to imagine everything in the same way they would during sexual fantasies throughout the day. Let that pleasure-filled fantasy remain unaffected by orgasm; let the practitioner observe the orgasm as if they had coughed, and then continue in the same manner, imagining the scene that arouses them. It will take some time for them to persist in imagining these intimate scenes in their mind after experiencing orgasm, before their mind accepts a completely new response—this will be the emergence of a special kind of new excitement that is now so different from pure sexuality.
When persevering in imagining sexual fantasies after orgasm, the mind will give us various repulsions toward such an act. It will consider such action completely foreign and unnecessary, and it will resist the practitioner with all its might. The practitioner will experience a specific sense of disgust and reluctance when imagining intimate images, often feeling discomfort at the physical level, even anxiety that will encompass their entire apparatus. Sudden hunger and thirst will simply drive the practitioner to move, distracting them from further sexual fantasies, itching attacks, and then sudden inventive decisions, various memories that will surface in their mind. They will get all kinds of ideas, which can often be cleverly constructive and interesting to the point that the practitioner may even make life-altering decisions during this phase of excitement after orgasm. Indeed, they will be astonished at the diverse ways in which the mind will try to prevent the practitioner from further sexual excitement when the same mind is now completely unclear as to why the practitioner needs such a foolish and meaningless action, when everything has already been completed in the manner it has been done thousands of times before.
But at a certain point, rarely more than a few weeks, even in the worst case, if the practitioner continues with mental stimulation and excitement after orgasm, they will be struck by an utterly unique and extraordinary state. This state has distinct characteristics: first, their powers of visualization will be significantly heightened—everything will appear much clearer and easier to imagine, approaching the vividness of a scrying vision. Second, the mind will be exceptionally calm, yet at the same time alert and attentive, while the body will be relaxed—a completely pleasant and uniquely trance-like state. Third, and most importantly, the practitioner will be filled with a completely unique form of excitement—a special mixture of sexual arousal, joy toward all human beings, and universal happiness toward all creation. It is hard to say whether this state is the mind’s reaction to something so contrary to its previous patterns, or if it is perhaps the true and authentic state we must restore and establish in our lives. Whether this is provoked or genuinely natural, we have unfortunately established the wrong set of actions and entirely incorrect response mechanisms. This specific bliss is perhaps, in itself, something worth the entire lesson, for even if none of this is pursued, this alone is worth incorporating into the practitioner’s life. The value of this habit is multifaceted, and it is up to the practitioner to verify, apply, and validate all these points through personal work and experimentation.
Now, it is quite appropriate to mention another way a couple handles intercourse, in addition to the study in which we introduced the idea of managing contractions during orgasm, allowing them, and maintaining continuous arousal even after desire has faded. Here, we are dealing with something entirely different—there are neither contractions nor cessation of desire, for there is no orgasm or climax at all. This practice, well known as Karezza, which we have briefly mentioned, deserves further exploration. Aside from the common observation that it involves intercourse without the experience of orgasm, there are some additional details that hold particular significance for the Zelator.
Before we venture into a comprehensive review of Karezza, we must first question the very concept of sex itself. Sex is nothing but an idea that we have projected onto reality. It is a construct shaped by society and culture, with its own set of beliefs, expectations, and norms. We are conditioned to believe that sex is necessary for pleasure, procreation, or as a means of expressing love. But in reality, these are just ideas that we have been taught to believe. As our mind, at the moment of contemplating these concepts, also develops the idea of sex magick, we can notice that our only true partner in this act is, in fact, ourselves. Every practice is, in essence, an invocation, just as every act is part of the same Great Work, and we can assume that out of all the possible and impossible manifestations of that act, it is always, and only, one. There are no more Great Works; there is only one—The Great Work. It is Great precisely because it is One. It is carried out because there is nothing else to carry out but that. The entire Universe is in a constant coitus between two poles: of everything, and nothing but that.
Karezza, as a concept created by our mind, is a sexual technique that emphasizes the connection between partners without the goal of orgasm. It is presented as a means to deepen emotional closeness and fortify the bond between partners. Yet through the partner, it ultimately points inward, toward the Self, merely veiled and disguised by the partner.
But why do we need such a technique? Why do we need to learn how to be intimate with our partners? True intimacy cannot be taught or learned. It arises naturally when we are completely present and aligned with the course of Pure Will. When we are not caught up in our own desires or expectations, and when we are not trying to manipulate or control the other person, intimacy arises effortlessly. Karezza, like any other technique, is a tool that can be used to achieve a particular goal. But it is important to question whether that goal is truly necessary or desirable. Do we really need to deepen our connection with another person through a specific technique, or can we simply be present with them in any other moment? How much do we need that “other” in order to become some “other one” with it? Do we need something outside of ourselves to lead us to the same “Self”? How much does unity with another serve as an excuse to accept the already established unity with ourselves, which follows us like a shadow throughout life, but which, when we look toward the Sun, we never notice because it is always behind us? How many unities do we need to reach the same Self? One, two, five? How many? I will not remind you of this, always and constantly, no. Instead, I will breathe down your neck and be so annoyingly persistent that you will become sick of this entire instruction, at the cost of forgetting everything, except this.
In the tradition of Western esotericism, where theurgy and Tantra intertwine, Karezza is not merely a technique or a method but a philosophy, a way of life that espouses the cultivation of deep intimacy and spiritual communion between partners. It is a choreography of divine dynamics where the boundaries between Self and other dissolve, leading to a state of highest Yoga. Karezza, as a term, is used to describe an approach to sexual union that differs markedly from conventional practices. In this approach, the emphasis is not on achieving climax or gratification but on fostering a deep connection between partners. The point lies not in love’s culmination but in its delay. Lovers should be like pillars of this sacred temple—supporting the same roof, yet not too close to each other. If they draw too near, the structure may falter.
One might argue that seeking pleasure or fulfillment through sexual union often stems from our desire for security, validation, and continuity. True intimacy and understanding between partners can only arise when there is a complete absence of egoic structure that seeks to possess, control, and derive pleasure from the other. True understanding and transformation can only come about through direct observation and insight into the nature of our desires, fears, and attachments. While Karezza may offer a framework or approach that resonates with certain individuals seeking deeper connection and intimacy, caution should be exercised against turning it into another form of dogma or ideology. One can easily slide into manipulation and delay gratification merely to prolong the life of one’s untamed and intolerable urges, which serve not pleasure but enslavement.
Indeed, the Aspirant should consider the possibility that Karezza may be just another lock we have placed on our own cage. We must be willing to question all of our ideas and beliefs about sex, intimacy, and relationships if we want to truly connect with another person. Only when we let go of our preconceived notions and ideas can we experience the true beauty and joy of intimacy with another human being. Whether that relationship involves orgasm or not, what matters much more is how present we are with our partner and how present we are without them. After all, by being only with them, abandoning ourselves, we will find ourselves–in them. Thus, Karezza will be just one of the acts on the grand stage. Sometimes in the form of a tragedy, sometimes a comedy, all too often a sketch and arabesque on the theme not of the Great, but of the One, the Only Act.
In the practice of Karezza, it is of utmost importance for the couple to feel the ideal moment to stop. In the delicate, gradual transition to the complete cessation of the act, the end is reached in a way completely different from what their conscious apparatus is accustomed to. However, that end is not an end that an individual should feel; it is something entirely different—it is an end that the couple, as individuals, should simultaneously experience at the same time. When something lasts long enough for the participants to lose themselves in time, it is truly magical to choose the right moment to end, especially when the “end,” as expected by our mind, in the form of orgasm, is entirely absent and removed from the usual expectations and habits.
The determination of the end of the sexual act in Karezza is perhaps its most important aspect, one that yields the greatest reward. As unified as the practitioners are in the act, they will be that much more united in their voluntary cessation and return to their usual mode of living. But how magnificent is the anchoring of their love boat after a long voyage? After that, they return to the outside world, doing things as before, but everything feels so different, filled with the fervor and elevation of that sacred journey. Perhaps the most significant act after Karezza is the shared meal, where the practitioners feast together. However long Karezza was, both physically and spiritually demanding and active, that solemn feast should be relaxing, nourishing all the active aspects of body and soul. It should be a communal celebration, a feast, not just a meal in itself. Let the practitioners go to a special restaurant that they both love equally, one that serves dishes they both fully approve of. Let them choose an aperitif first, then gradually, slowly move from appetizer to main course—slowly, endlessly slowly—just as everything has been until now. Let them slow down time, let them try to stop the entire planet and the Universe with their shared slow enjoyment. Let them turn all that attempt at slowness into friction between them and the axis of life. Let them warm themselves from that friction, and let that resistance between them and reality become the fire of their continued pleasure and excitement, on a completely transcendental level. The value of Karezza is primarily shown in the actions that follow it and in that magical decision to stop, which must always and in every way be made by mutual will and desire. Slowly, gently, like the effort to stop the rotation of the Earth itself.
As for practical indications, we can notice two main types of Karezza: the shorter form, which involves just one act that can last for a certain period, from an hour or two to even several hours, without orgasm; and the longer form, in which the practitioners engage in sexual activity for an extended period—several days, weeks, or even months—persistently maintaining the act without a single orgasm. Still, in both forms of the act, it is of crucial importance for the tantric couple to establish a deliberate, measured rhythm throughout. Allow me to elaborate further on this point. During ordinary intercourse, Aspirants often notice a sweet, almost irresistible urge to engage in rapid, forceful movements as arousal builds. The more intense the excitement, the stronger this compulsion becomes, driving one toward vigorous thrusts and quick culmination. However, if we consciously apply even a fraction of willpower and deliberately slow down, performing gentle penetrations as if moving in slow motion, a peculiar resistance begins to emerge.
The first challenge lies in the primal urge itself, which relentlessly presses upon the entire being, compelling one to surrender, accelerate, and thrust with abandon toward release. Yet, by opposing this wild impulse with deliberate and excruciatingly slow movements, an extraordinary phenomenon unfolds—a dissolving of the mind’s barriers and entry into a state of blissful, ineffable trance. This compulsion to yield and relinquish control mirrors the neurotic tension experienced during Pranayama when executing an extremely slow inhalation, particularly as one nears its completion, a concept previously discussed in the Pranayama section. Achieving such a trance acts as a feedback loop of tension and release: the greater the urge to succumb to instinctive, forceful movements—or to draw a quick, full breath—the deeper and more revelatory the resulting state of transcendence when one resists. This treacherous impulse to abandon all restraint, to succumb to the familiar rhythm of ordinary penetration and culminate in an explosive climax, persists as an adversary. It seeks to prevent the Aspirant from maintaining a slow, deliberate tempo—the rhythm they have consciously chosen. This urge is the mind’s general, a relentless adversary sent to hinder the Aspirant’s journey toward light. At the end of its path, it does not see enlightenment but instead envisions the darkness of orgasmic release and cessation. The Aspirant faces an overwhelmingly powerful enemy, forged through millions of years of evolution, embodying the natural order they defy. To this order, the Aspirant is a traitor and intruder, deserving the most severe retribution.
Yet, the grade of the Zelator is perfectly designed to prepare the practitioner for this confrontation. As with Pranayama and Asana, where the natural tendencies of the body and mind are redirected into uncharted, narrow paths, the Aspirant discovers that what initially appears unfamiliar and challenging ultimately leads more swiftly to the goal. Just as we often overlook hidden shortcuts in familiar neighborhoods, assuming we know the terrain, so too does the Zelator uncover an unseen alley that redefines the journey. The Zelator does not reach the destination outright but reveals a more efficient, less obstructed path, bypassing the congested chaos of the city and conserving time, energy, and resources. This hidden route, known to only a rare few, is jealously guarded, offering those who traverse it a glimpse of the immense potential within.
It is such a serene moment when you make love together, it lasts, it lasts even longer, and then you feel the last minute slipping away. It is not just you who feels it, but both of you together. You reach the end, everything aligns so perfectly. Still, you do not stop. You stop together.
In the case of prolonged Karezza, where a couple refrains from orgasm over an extended period, ranging from several days, up to a month, or even longer, the Aspirant will naturally develop a special form of attention that expands their perspective on the sexual relationship. This new awareness will also change the way they view many ordinary things outside of that relationship, elevating these aspects to be part of that one, divine, great union. For instance, something that was once a completely ordinary, routine act, like having breakfast together, will now become a subtly charged, hidden game, or rather, a foreplay in which even preparing food and eating together takes on sexual connotations. Over time, it will surpass even those connotations. They will, for example, together tear apart the salad, oil each other, feed each other bites with their fingers, and play with food. Initially, all of this will be quite arousing, full of sexual energy, but over time, that base excitement will shift to a much higher, purer one, when the mind realizes that expecting orgasm and an end, as the Ego once anticipated, is futile and empty. Accepting sex without orgasm purifies all other seemingly irrelevant actions and deeds that, at first glance, had no sexual aspect. Prolonged Karezza shows us how many ordinary, small things are still connected by that delicate sexual thread. Joint baths will transform into beautiful purifications in the divine cleanse, while even occasional arguments will now turn into teasing and divine quarrels, resembling nothing less than Shiva and Parvati or Zeus and Hera. The tantric couple will, therefore, find a completely elevated perversion and role within their everyday interactions—whether it is preparing lunch, watching the news, taking out the trash, or morning commutes to work—where, through shared loving play, foreplay, arguments, battles, and every other form of connection, they will strengthen themselves and discover their unity as a whole, as a couple.
As the couple perseveres in prolonged Karezza, it will gradually begin to devour everything “around” the act of intercourse itself, merging the intercourse and all surrounding aspects into one singular experience—one act of intercourse without contact, without orgasm, and without any defined or expected “purpose.” This process transforms the entire Universe into one immense, collective act of sex. The tantric couple will slowly but surely enter a brilliant trance in which a fantastic transformation takes place—from “all-my-things” to “all-my-dildos.” This consumption of everything that exists in the Aspirant’s life is nothing less than the dance of Pan, wild and uninhibited. Everything begins to revolve to the rhythm and beat of this singular intercourse, which consumes all, including the participants themselves. In this dance, there are no participants relative to something external; there is only the dance itself. Thus, in every sense and in every place, there exists only one thing—the dance of Pan.
This will not only enhance and transform the relationship but also us within that very relationship, changing our roles that have been established by our shared life with our partner. By changing our relationship with our partner, we change ourselves, simultaneously changing our partner as well. By changing everything, we change every action into the Great Work. And through this Great Work, we become the Great Self. However, within this greatness, the Aspirant must never, under any circumstances, perceive any moral or ethical quality. This “greatness” is the perception of limited thought; it is merely an idea that requires a romantic label. In practical terms, this “greatness” is better described as “deep” and “wide.”
In this way, delayed orgasm will manifest on other levels, in other forms, always and in every instance—the same pleasure and love. Where orgasm is not experienced and where it is postponed, there will be another form of pleasure. As long as this is agreed upon and done together, that one suspended orgasm will fulfill its delay as nothing more than a distorted perception of an occurrence that has no duration. Ultimately, meditation on this will open the path of Will to understand that there is no Great Work, only Working. Just as the assertion to delay orgasm is absurd, orgasm cannot be delayed; it is always the same peak, at the same time. Only our consciousness in time makes it seem as though it begins, lasts, and ends. Just as our consciousness gives us the projection that there are partners in Tantra, that there is a position in Asana, that there is a Kumbhaka in Pranayama. That there is something that could be Known, and something “about which” we would talk in what the limited mind considers must exist as a moment in “some” Knowledge and a Conversation with the Holy Guardian Angel—a paradoxical experience requiring such an absurd, almost inexpressible name.
The final stage and the crown of achievement in prolonged Karezza is closeness without any sexual relationship at all. This is the trajectory of eternal arrival, which is realized after the Aspirants first expand their closeness by delaying orgasm, then delaying the very end of achievement, so that they remain achieved all the time. This contradiction is so powerful in its effect against the mind that the mind has no chance of opposing it. The Aspirants do not work towards the idea of unity, Yoga, Oneness, or enlightenment; they work on the negation of negation—on delaying the end of something that is constructed to end. They do not work towards Unity, but instead, they completely render this concept meaningless, becoming so immersed in the process of Unity that the idea of Unification dissolves. They are so long united that they cease to be in the idea of Unity. What is in the meditation of Shiva-Darshana, as the practice of destroying thoughts before they arise, that is Karezza in Tantra—prolonging unification until the appearance of Oneness. Because as long as Unity exists, there are elements uniting. But now, when these segments so deeply avoid uniting, they transcend themselves, postponing what is the supreme law, the unification towards which all particles of consciousness strive. By continuously postponing this, they automatically generate the idea of Oneness, not of Unity. They cannot be United because “they” are no longer a multitude capable of bringing any Unity at all.
This seemingly nonsensical, empty, and illogical act affects the mind, pressures it, subtly poisons it, loosening it within its own limitations, leading it to achieve what it does not want to achieve, striking two such terrifyingly opposite truths: that all of this is meaningless, and that all of this is so devilishly pleasurable. This is simultaneously the highest form of Raja Yoga, the unique Bhakti, and the overwhelming Kundalini. These are all the Yogas present simultaneously. This is a work worthy of careful study at our Academy, where many Aspirants will apply it as they see fit, in accordance with their own grade.
In this final stage, the mind gradually dissolves like soap in a warm bath; at first, it begins to soften over several days as the practitioners engage in relations without orgasm, and then it starts to dissolve naturally, blending completely ordinary events with Karezza. The expansion of Karezza, the consumption of everything in mundane life, and the distortion of ordinary life—turning every moment into just another perversion—transforming an ordinary conversation with a neighbor into a flirtation with the great Goddess, turning every step to work into a sexual position, every movement into a new, suitable and pleasurable penetration. And then, as this feeling spreads, simply consuming everything in life, at one point, the couple enters into a very specific form of experience, the dynamic Sunyata, which represents intercourse without penetration, climax without orgasm, relationship without participants, event without witnesses. Every moment becomes an arousal of the great Vulva, but now completely without any sexual connotation; it is more of a divine scratching, yawning, or purring of the great Goddess cat, rather than the excitement of the great holy prostitute. Every memory I have of this extraordinary achievement is so far removed from anything I try to express in words, I leave the task to each individual to discover the true meaning of this sublime and beautiful experience. This fantastic state occurs completely naturally after a certain period, as a result of a long Karezza practice, sometimes after a few weeks or months, certainly depending on the skill and devotion of the practitioners. Sometimes this state of consciousness occurs later, which is quite a frequent case, when practitioners fully return to ordinary life with the usual intercourse that ends in orgasm. However, this state is almost impossible to achieve as a specific goal; it must come without striving or expectation of it. It will occur suddenly, like the sun after a shaken summer storm.
The shorter form of Karezza, performed in a single evening, holds great value in periodic execution, where between Karezza, the couple continues with the usual intercourse, meaning, an act that ends with orgasm. It is essential to listen to one’s inner guidance, but once a week, a short form of Karezza might be ideal, usually on a day during the weekend, when it can be ensured that the entire evening and the following day are free from obligations. Similarly to a sigil, where logic and the usual need for an act to be completed, logically fulfilled, and focused, leading to a meaningful end, here the mechanism is identical in many aspects. The Aspirant is simply swept away by a fine, completely pastoral conclusion; after hours of slow and emotional union, both partners, mutually agreeing to end, cease the act, and from that point on, the Aspirant’s being is as if surprised and unprepared. That smoldering trance afterward, charged with silence and subtle, gentle energies, actually hits the Aspirant’s consciousness, but such a change is distributed in the same way as long Karezza, unnoticed, saturating not the senses, but the consciousness. Ideally, the Aspirants would finish the Karezza just before morning, meaning they would continue through the day, changed, anchored in the quiet harbor of Selfhood, as the hurricane slowly, but surely, approaches in the distance, barely noticed. Fatigue and exhaustion further act as seasonings in this interesting dish they try for the first time in a foreign land, and now, however delicious it was, it starts to cause problems with digestion, temperature, and mood. Their being cannot digest this new, wonderful food, leaving our explorers incapable of continuing their journey. The best way to spend the entire day after Karezza is together, and importantly, it would be a great mistake to avoid worldly tasks and habits. On the contrary, by doing what they normally do, the Aspirants will elevate themselves into the realm of holiness, delivering a devastating blow to their mental apparatus, which, over the span of just one day, had such drastic, different experiences, which were not interrupted by pauses or meaningful beginnings and endings—time for the mind to separate, dissect, and organize them into the compartments of its understanding. Here, all the toys are mixed, and the Aspirant, willingly or not, must use them in their divine play.
I will describe a valuable form of Karezza in which a couple engages in five-minute sessions of intercourse every hour, without reaching orgasm, and repeats this practice over the course of two days, an approach particularly well-suited for weekends. It reminds one of the previously mentioned practice of masturbation in the dark. The practice is as simple as it is profound, unfolding various energetic phenomena and deep, sudden insights. It begins on Friday, when the couple enjoys a nice dinner together, preferably at a new place they have not visited before. They return home and go to bed as usual. The practice begins on Saturday morning, ensuring it is not too early but also not too late—around 10 AM is ideal. The couple begins with a ritualistic bath together, followed by a light breakfast in silence. The first intercourse happens exactly at 11 AM and lasts for five minutes. It is irrelevant whether there is oral foreplay, a full intercourse, with one or more positions. The key is that no orgasm occurs. After approximately five minutes of intercourse without orgasm—though the timing need not be exact, it should certainly not exceed ten minutes—a pause is taken until the next full hour, at which point the practice is repeated. This continues throughout the entire day, then through the entire Saturday evening and night without sleep, and on Sunday as well. The mixture of physical and mental exhaustion, sleepiness, and sexual excitement leads the couple to fall asleep together on Sunday at 10 PM. No orgasm is practiced. Everything experienced during sleep should be carefully noted with attention to detail. On Monday morning, intercourse should be avoided, allowing the energy and unique trance-like state to settle into the workday.
There is another remarkable form of Karezza, a practice that resembles the magical retreat into darkness mentioned earlier, but this time, it is done with a partner. The partners retreat into complete darkness and stay there for three days without speaking or communicating. They refrain from all forms of interaction and conversation, except for sexual acts—caressing, hugging, kissing, with the Aspirants avoiding climax. There is only one rule: each partner is free to engage in any form of intercourse they desire, with refusal being prohibited. This elevated technique will be explored in depth within the instructions for the Philosophus.
The Aspirant should contemplate the notion that the final stage of prolonged Karezza is union without any physical act. Yet even this must be transcended, for the highest stage of Karezza is a relationship without a partner—sublime state in which the act itself becomes the only partner, absent of orgasm, absent of the couple. After a long Karezza, the Aspirant should step outside and wander the city streets without purpose, imagining each street as a limb of the Divine beckoning them forward, walking as if in quiet reverence for this exalted and hidden God. Let every sensation be a whisper of ecstasy, a secret only the Aspirant can hear and tenderly keep. Let them observe the Universe’s peep show, feel the wind caressing them as they walk through the city. Let them imagine this walk has a purpose, that sooner or later, they will arrive at the place where they are drawn by the thing that calls them, that always excites them. Let the wind masturbate them, imagining themselves as a divine dildo arousing the lustful Universe. Now, observe the magnificent facades of the buildings, look up at them, they are the nipples of the city, hidden yet within reach for those few brave enough to look up instead of ahead. Every meaningless, insignificant event becomes ecstasy and excitement. The sound of a siren—look, it is the cry of the Goddess climaxing. The figures on the traffic lights, the green and red, beckon the Aspirant to join them in a threesome. Enter the building where your inner urge leads you, then call the elevator. You will notice it is not an elevator button, it is the swollen clitoris of the great One—press it, listen to how she responds, how sweetly she murmurs in the sound of the approaching elevator that Providence sends right where you are, where you stimulate her so sensually. The Aspirant may struggle to grasp this technique, and that is precisely as it should be. Let them deliberately walk through the city, following some completely fateful route that calls and tempts them, and let their confusion and uncertainty mirror the uncertainty of a young bride on her first wedding night. If they despise this technique, let them despise it as a passionate lover towards their beloved, deliberately evoking longing. Let the Universe gaze upon them with sad eyes, equally longing for them. If the Aspirant loses themselves in the city, loses that sensation calling them, tempting them—let them enjoy it, for they are excellently disguised and camouflaged. Now, observe how the Universe searches for them even more, how it longs for them, how it opens before them like a lustful God or Goddess.
I am capable of walking for hours in this manner, without fatigue or boredom, while my being absorbs entirely different sensations and perceives the world in an extraordinary, solitary light. Each tree, with its branches reaching towards the sky, becomes a silent confidant to my thoughts, a witness to the stories etched in the rings of its trunk. The dogs, faithful companions on this grand journey, receive my salutations with a shared understanding, an unspoken language that transcends words. Even the rocks, stoic and unyielding, bear witness to the passage of time and the tales woven into the fabric of the earth. With a heart full of appreciation, I continue to greet the world around me, recognizing that in these moments of connection, I am not merely an observer but an active participant in the great plan, the necessary measurement in the blueprint of the Great Work.
This is an appropriate place to discuss an important topic deeply rooted in many systems—the ancient belief that awakened sexual energy should never remain contained within the body or mind. However, we take a different stance: we direct this energy inward, channeling it into creativity, such as writing or other artistic impulses, where it can transform and illuminate the Aspirant’s expression with the brilliance of a thousand suns.
My standpoint is that the fear of this energy remaining stagnant and becoming destructive, like medicine that turns into poison when it lingers too long in the body, is merely a reflection of our own inner blockages when it comes to embracing life. Energy only becomes destructive when the Selfhood remains stagnant. As long as the Aspirant studies persistently, with determination and childlike curiosity—constantly moving from one aspect of their training to another, weaving together their skills and interests across every imaginable field, from art to sports—such fears are no more than rural superstitions.
We deeply believe that the Aspirant of our sacred Academy is not someone who simply “practices” occultism, esotericism, or hidden arts—certainly not. We demand that they approach life itself, infusing it with attempts and experiments that society, within its limited social framework, may label as occultism or spirituality. Our Aspirant uses a telescope no less than a magical Dagger, a Pentacle no differently than a chessboard. These are all tools of the spirit, but if one relies too heavily on them—on any of them—the muscle of the Self will atrophy. They will become barren and ineffective, and it will only be a matter of time before they abandon the program entirely. The Aspirant must understand sex magick not as an aspect of sex but as an integral part of magick itself—and magick, in turn, as the verb of their noble soul, the decorative ribbon adorning a gift beneath the festive tree. A gift designed to be opened, to be given, not to collect dust and stagnant enchantments in the sealed and forgotten cellar.
But now, I would like us to embark on a rather fitting excursion. Let the Aspirant create a simple list—one that gathers all the passions they held as a child, especially those that stirred something deep within them, awakening a sense of irresistible desire and the feeling that they were destined for something far more compelling than anything else around them. This closely mirrors what we discussed earlier about the sensation of an inner, supreme divinity revealed during the preparation for a magical retreat. Perhaps the thought of a microscope would stir their enthusiasm more than a thousand sacred concubines combined? Lead soldiers, an old blue Vespa, a vintage car, or perhaps a longed-for journey to a distant land that has fascinated them, regardless of whether that place holds any particular historical or social weight. Let them compile a list of all the animated and live-action films in which a hero appeared—someone who inspired in them a sense of divine admiration. Toys and films are saturated with this utterly fantastic fetish, one that, upon viewing, instantly draws us into a nostalgic trance charged with the haunting current of the Selfhood. It is the same current that once surged so vividly and powerfully when our lives knew no effort or ignorance, only one sacred method—play. Once this list begins to take form, it will inevitably grow, expanding as memories resurface and old flames are reignited. When the Aspirant begins writing down their favorite scenes from childhood films, their heroes, they will notice a single thread running through them all: a peculiar scent of completely strange antiquity, as if those moments were crafted solely for them. Like that one film with a sorceress or a lone warrior—figures only they could truly understand, who would be waiting just around the corner after the credits rolled. It is the same feeling that lingered after watching a ninja movie in the theater, walking home in a daze, imagining themselves as a ninja, tripping on the sidewalk, pretending a katana was hidden beneath their jacket. Certain that at home, a secret letter from the ninja school was waiting, calling them to an urgent mission.
Now, let the Aspirant gently steer this list towards their favorite heroes, from animated to live-action, and they will see that within them, whether in an entirely open way or not, there burns a gentle, subtle sexuality, regardless of the Aspirant’s sexual orientation. All these favorite heroes, who were more important to us than the films themselves, had beautiful legs or interesting clothes, hair, voice, their overall appearance in any form evoked in us elation and almost unstoppable euphoria. Let the Aspirant explore this feeling and they may notice that this sensation has not changed in all these eons, millions of years that the mind often mistakenly believes have passed since childhood, which, from the perspective of the starry child within us, is just around the corner, in the great “yesterday.”
Let the Aspirant continue on, let them now begin dissecting their urges. Let them start listing their perversions, as though it were a criminal act, where they must write every detail and note every, even the tiniest, clue. They must record all the ideas that sexually attract them, all the characters from their life, all the roles they dream about, all the positions in which they wish to fuck and in which they want to be fucked. The favorite fantasy they had in the past, how they imagined having sex when they started masturbating, what positions, combinations, and categories of porn scenes they have in their head that dominate their imagination when they get aroused.
Then, let them pay attention and list all that sexually repels them to the extreme. Everything that disgusts them, that they would never do for anything in this world. What they would never do with anyone—that is just as important a clue as what they would always do with anyone. They must understand that within these lies the key to Tantra, just as much as in the things that attract them. Everything that is unique, extreme, and deeply felt must be accepted as close kin of the Selfhood. Even when our house is empty—when there is no food prepared, no comfort waiting—we must still welcome this guest with solemnity and gifts. Fetishes, sexual positions, favorite characters and roles, but also things that the Aspirant would never, ever do—everything must be on the table. For the guest we are preparing for is hungry and demanding.
“Eachandall” is our ultimate tantric posture, the summit we must reach by climbing Pan’s steep and winding path—a path only the bravest Aspirants dare to tread. Their most delirious perversions are but brief resting points along the way, mere waystations before that final destination, before which even Venus averts her gaze. Indeed, let them make a list of them all, let nothing suffice to satisfy this catalog of perversions, impulses, and untamed ecstasies surging from their very Self like a hellish geyser. Let them revel in this catalog, dissolving their fears, shattering every restraint, and breaking through every inhibition. Let them blend all of it into a single elixir, using it as a lubricant in a threesome with the Angel and the Abyss.
The question now burning in the Aspirant’s heart is this: What is the purpose of such a list? In truth, it serves as a potent magical link, shaping that beautiful sexual energy like cosmic clay, imprinting what will one day be defined as their Lamen. The paper with all those perversions, from earliest pubescent fantasies to completely abstract and terrifyingly obscene ones, represents a vast, completely elevated type. Now, place this list, this paper, in the center of the living room, with no announcement or explanation, completely within reach of your partner, for them to read. You will see that even now, as you imagine your partner reading that list written by your hand, that moment when you imagine their gaze fixed on those words, knowing that these are your perversions, your list, your magical link, now within you flows an extraordinary energy, a current of completely unrestrained fluctuation, an indescribable aliveness. That feeling that swells from the moment you began composing that list, how that sensation transformed as you began to arrange the perversions. And in the end, when you left that list in the apartment, in the middle of the table in the living room for your partner to see. Even now, as you read this instruction, you feel changed, stirred. This transformation within your being drives the Self, pushing the Universe from the movement of matter into the movement of intercourse, from the movement of suffering (Dukkha) into the movement of penetration and ultimate pleasure. This entire section of teaching on sex magick is not a linear do-it-yourself approach, but rather, on the contrary, an all-encompassing do-it-to-me style, where all these ideas are merely a gentle nudge for the Aspirant to do what they like and construct their work themselves. Their Mass, unique, one of a kind in all of the Universes.
The true result will manifest when the Aspirant begins to express their sexuality completely freely, in ways that resemble art more than anything else. By being entirely liberated in the sexual impulses and rhythms of their own Self, their Will will naturally lead them to a form of magick that cannot be found in books or instructions, just as their walk does not rely on theoretical knowledge of Newton’s laws. And when they approach that realm of accomplishment, there will be no need to employ sex magick. This does not mean that they will not use it. Not because they should or should not, but because they can.
We have already mentioned the influence of sex magick on creativity, which is particularly channeled through the Aspirant’s curriculum. In fact, I believe that creativity is the best way to direct this beautiful force. As long as the magician uses the idea of taming, rather than directing, in their practice, this will be the worst and harshest lesson they will soon have the opportunity to witness. The vessel for their sexual energy is not a drawer nor a cassette, but a resonating box—an instrument through which, by their skill, that force will resound as beautiful divine music. Sexual energy, or more precisely, the consciousness that ascends through the idea of sex magick, serves as the music in a film; it is the atmosphere that follows the rhythm of the Universe, a scene full of effects that so enchantingly influences the viewer, or rather the participant in the Universe’s sketch, whose music has a deeper, fantastic meaning. Similarly to when we put on headphones and play our favorite music, everything around us begins to feel so different. Every jog, every walk, every effort, every circumstance, and every life activity, when accompanied by music, has a completely different effect. When we face a problem or a difficult life situation, when we go through suffering, and we play a piece of movie music, when we become the main actors as the music starts to overwhelm us, everything feels different. It is the same when there is a specific dose of sexual arousal, but not a stressful or compulsive one—rather, like the music that provides the atmosphere. This is precisely what the Zelator must achieve, which will color the entire field of this art with a completely new shade, even turning a black-and-white film into a color projection.
When we become aroused, when the object of our desire takes over our mind and we can think of nothing else, when obsession poisons us completely, when the entire atmosphere of the Universe seems to shift and, like hounds, we follow the scent that drives us from within, through every pore and cell of our being—try to imagine, instead of a sexual object, that your mind is occupied by the Great Work. That you are infected by it, that the drive in your mind is of the same intensity and nature as toward the object of sexual desire—that is what we need, that is the direction in which we must set all our sails and commit all our resources. Not the sexual act, but the Great Work—pursued with the same intensity and in the same manner as the sexual drive. When you become aroused upon meeting a beautiful woman, when your every thought is consumed by her, by her scent, her smile, or the way she looks at you—now place the Holy Guardian Angel in her stead. Instead of her gaze, place the idea of the exalted LVX, be aroused by enlightenment, desire it, only that and nothing more, now and immediately, sacrifice everything you have for that encounter with that divine spark, just as your instinct drives you toward that woman, who has long since left your back and moved into the space of the mind, where she now exclusively exists. Do not look for six or nine months of Abramelin, years of meditation and rituals that all begin “tomorrow,” not even today. Not even from now, but now, precisely now, as long as it takes, for eternity, until that drive is fulfilled and manifests completely, always and only under one condition—aroused and burning in that excitement toward the Great Work, that urge for spirituality, like arousal toward enlightenment, obsessively possessing you daily, now and here, always and everywhere.
Approaching the idea of Tantra in this way, the Student of our Academy will notice a shift in the perception of sexual energy; it will push the Student in a creative direction, surrounding them with blessings, strength, good sleep, and a specific freshness with which the Aspirant will accomplish many physical tasks with less effort than usual. I would now like to mention a technique similar to Karezza, but instead of the idea of intercourse without orgasm, here we are dealing with something much more fascinating—intercourse without penetration, or more precisely, passive penetration without any movement, during which a specific application of magical vibration is employed.
I want you to sit on a chair, ideally bringing your hips close to the edge, keeping your spine, neck, and the back of your head in a straight line. Pull your shoulder blades back and gaze straight ahead. The position should be stable and grounded, yet relaxed. After a few rhythmic, slow breaths, I want you to vibrate the sound “I,” as in Italy. The volume of the sound should not be too loud because the vibration will not depend on that. The skill lies in lowering the tone of your usual voice and vibrating the sound “I,” slowly exhaling the air. Try to feel the vibrations naturally created in your chest. The sound of “I” is particularly easy to feel in that area; all you need is to be relaxed and very gently exhale air from your chest, pronouncing “I” like an opera singer, always lowering the intonation by a semitone or even a full tone lower than your usual pitch. Keep your focus on the chest, without any strain, visualization, or desire. Simply enjoy the trembling of your chest during the vibration of the sound, like a cat purring. Perform 5 to 10 of these vibrations, while keeping your focus on the physical sensations as you vibrate the sound “I.”
Now, continuing to vibrate in the same way, elevate your right index finger before your gaze, and concentrate all your focus on the very tip of that digit. Picture in your mind’s eye how every vibration you keenly sense is converging towards that precise point. Remarkably, you need not exert much effort. Simply fixating your sight upon the fingertip causes the vibrations to gather precisely where your gaze and attention converge. It will seem as though the resonance is emanating from your right index finger, as if your entire vocal apparatus has migrated to that singular point, with all the quivering and sonorous energy flowing forth from it.
Practice this transference of vibration from one finger to another by fixing your gaze upon them and envisioning the vibratory waves and exhalation of breath originating precisely from those focal points. This technique is truly astonishing; once you have honed it, which may take a few moments to grasp fully, your experience of vibration will undergo a substantial transformation. The difference is reminiscent of the contrast between scratching an itch and experiencing genital arousal culminating in orgasm. Despite being triggered by the same mechanical stimulus, they evoke entirely divergent physiological responses. You can channel vibration and shift your focus to regions of the body that are ailing or distressed. We will go even further; we will learn to speak and vibrate through any particular part of the body. Ultimately, allow the designated area to pulsate in silence, devoid of any external vibrations, with only the Will guiding and directing attention to that bodily locus. This practice can be refined until your entire body becomes a resonating chamber—an instrument through which the Will expresses itself.
Still, we maintain that even the most intense vibrations achieved through this exercise mean little unless they are instigated by the Will. Indeed, focus and intention serve as the sole true architects in the art of vibration; everything else merely alters the resonance chamber. Sound is primarily birthed within the confines of the mind, never within the throat, lungs, or right index finger. You can vibrate any part of the body. All you need to do is shift your focus of attention to that area, which will then start vibrating and transmitting vibrations, as if that spot is the center of resonance rather than in the throat or chest. With enough skill, you can even transfer the vibration completely outside the body.
Now the couple must arouse themselves and assume a position in which the woman is seated on top, straddling the man’s lap. The specific variation of this position is less important than ensuring that the woman is fully seated, with complete penetration. Since this practice involves no further movement beyond the initial entry—the penis placed into the vagina without any thrusting or rocking—it is essential that both partners strengthen their pelvic floor muscles, as previously described. This is particularly important for the man, who must sustain his erection for a period of time without additional stimulation. Once the woman is fully seated and positioned above the man, both partners should begin vibrating simultaneously.
Let the couple perform ten simultaneous vibrations, using the syllable “I” (as in Inspiration) or “E” (as in Energy), gently exhaling as they lower their intonation by a half tone or full tone below their usual pitch. The vibration should be allowed to spread naturally through the chest and throat, with no expectations during these ten repetitions. Each practitioner should let the body resonate like a sounding vessel, allowing the vibration to emerge in whatever way is natural at that moment—without forcing intensity, directing location, or shaping the vibration with the mind. The body must remain relaxed, as any tension could prevent the vibration from occurring properly.
Now comes the most critical phase of the operation—one that demands the Aspirants’ refined focus on vibration, just as they practiced earlier with the index finger. But this time, the attention shifts from the finger to the intimate junction where the vagina meets the root of the penis: the very point where the woman rests upon the man. Let the Aspirant imagine that this entire area is now vibrating, that the root of the vibration is down there, and that by uttering the sound, it trembles and shakes. Let these subtle tremors, through the Will and intention, grow more and more, stimulating the entire area like a subtle purring. The Aspirants should refrain from moving their bodies at all, although the urge will likely arise, particularly for the woman. They should restrain themselves, and the only movement allowed should be that of their mind, focusing on the point where the root of the penis and the vagina meet, vibrating with increasing attention, spreading through a larger portion of the body, and most importantly–expanding into a greater space of the mind, extending not only the vibratory sensations but also the depth of the trance. Let the participants spend some time in mutual vibration, keeping their minds on the selected area of the genitals. It is very important that their vibration remains monotonous, without speeding up or intensifying, as might be suggested by practices of Mantra yoga. However, in this case, a different mechanism is at play. After some time, they should cease vibrating, separate from each other, and then conclude the practice with simultaneous oral sex in the 69 position. This fantastic technique yields perfect results in awakening Kriya and Kundalini, especially if the practitioners finish the operation by consuming their fluids, with the woman bringing the man’s seed from her mouth, mixing it together, and consuming the sacrament.
From my observations during this exercise, from a physical standpoint, it is common for both participants to experience a rise in body temperature. The temperature often persists throughout the night, leading me into a very specific state of lucid dreaming, characterized by exceptionally long duration and perfect control over the dream environment. This elevated body temperature was usually accompanied by a particular type of bliss and a sensation of physical lightness. While this temperature could often be measured, the thermometer would show only a slight increase, yet the subjective feeling of warmth was much more pronounced. It was almost always accompanied by a particular, and very strange, thirst. This may even be too strong a term; it was more of a subtle need to hydrate the soul rather than the body. A similar, very specific type of thirst appears in many practitioners, especially men, during nipple stimulation. Even today, I cannot fully describe what happens in the brain during nipple stimulation when the partner teases with her fingers or with her tongue. It is a completely unique sensation, almost beyond sexuality, which leads to the emergence of a particular feeling that seems not to have enough neural connections with other experiences, as if the brain is still unable to bring clear ideas to this sensation. It is not impossible that it once could, but thousands of years have made this experience faint, useless, so that the mind could grasp something more concrete. This is certainly an interesting topic for research by a Zelator, though I only offer my personal experience, which may not at all align with that of any other Aspirant. As a final note from my personal practice, I would like to share the occurrence of a phantasmagoric taste and smell of raspberries. As strange as this may sound, the taste and smell truly resemble raspberries, and it was often perceived simultaneously by both my partner and me. This fantastic and simple practice could even be very well used as the conclusion to many joint rituals and dramatic rituals of sex magick performed by a priest and priestess.
There are many other inspiring ideas that can be applied in the Zelator’s work with Tantra. Indeed, the Aspirant should feel as though they stand before a blank canvas, with an endless array of colors at their disposal. It is up to them to determine how these colors will be blended, creating unique combinations on the pristine canvas of their own nature. This process involves both scientific experimentation and artistic improvisation. Ultimately, the essence of Tantra resides in the freedom to interpret and explore.
Let us now shift from working in pairs to an individual approach and consider something very close to the daily experience of each Student—the contemplation and examination of their experience with masturbation. One of the beautiful paradoxes of this subject is that the clearest guidance we have for it is often the one we most easily overlook, simply because of its extraordinary simplicity. This guidance is orgasm. It carries such sweetness that, in that final, most intense moment of pleasure and imagination, we surrender to the impulse and always finish in the same way. At that sacred moment, none of us actually struggles with imagination, visualization, Bhakti, or Dhyana, focus, surrender, or intention. Everything is so flawless. Before and during orgasm, we do not lack any skill we often find ourselves unrefined or even entirely undeveloped in our usual practices. How easily magical skills, acting, and visualizations emerge during masturbation, yet we are so powerless to relax and elevate ourselves dramatically during something as simple as daily adoration of Liber Resh or the Ritual of the Pentagram. Can we become as excited as we do before orgasm, and instead of imagining the image of attractive female legs pressed to our face—sensing them clearly in touch, sight, even scent—can we, just as excited, perform with equal zeal the adoration of Ra, Ahathoor, Tum, or Khephra? What is the difference? Some would say that it is simply a biological impulse flowing through our bodies during the act of masturbation, a flow passed down through the ages, but where is that primal drive for enlightenment that constantly unites us with the same dedication and obsession, leading us to study spiritually and energetically as passionately and devotedly—as for these same thousands of years?
It is precisely here that we find a profound practical implication—one that so persistently and skillfully avoids our Selfhood from applying it; and that is the very simple and entirely logical idea of turning our thoughts during the moment of orgasm. Instead of following the impulse and surrendering to sexual fantasy, now, in that final moment of ecstasy and the peak of orgasm, focus on something most sacred and significant in your life. Whether it is the Holy Guardian Angel, the idea of enlightenment, the Goddess, love, or light, it does not matter. But it must be so abstract and elevated that it surpasses any, even incidental connection with the sexual drive. It takes very little practice and time before the Aspirant realizes that such an experience of orgasm is much stronger and more intense, as well as longer-lasting, when focusing on the idea of enlightenment, the Holy Guardian Angel, or anything that is reserved in our minds for the “highest” or “sublime” during orgasm, rather than surrendering to mere impulse and the object with which arousal began.
The practitioner may also discover that if they concentrate on the orgasm during its experience, as if they are questioning and measuring the sensation, they will find that they are able to prolong and deepen that feeling of orgasm. It is as though a moment is inserted that does not exist, and through continued practice, the Aspirant learns to extend this moment more and more. The feeling arises that the orgasm lasts longer and is more penetrating. In truth, it is the same, but our engagement with the phenomenon of a moment that transcends time and becomes a realm of consciousness creates the perception that the orgasm is longer and more intense. In reality, it is the attention itself that is prolonged and intensified. A deeper and wider consciousness inhabits a more concentrated and mindful space in time.
It is important to note here that it is far more effective not to announce to our nature that the experience of orgasm will encompass the abstract idea of enlightenment. On the contrary, you must surrender to the impulse as you have done thousands of times before, giving yourself over to your usual sexual fantasies, until the moment just before the peak. It is as if our nature will now use all that charge together with the charge of its own astonishment, creating a kind of convergence of forces, to such an extent that it will grant us an unforgettable, entirely different climax. The Aspirant must assess that delicate, ideal moment when they will suddenly and deliberately shift their attention to the idea of enlightenment, to the idea of the highest, most exalted abstraction of pure LVX, and when they will abruptly change focus from their usual fantasies that they have held in their mind throughout masturbation, now, at the most crucial moment when orgasm finally begins to unfold uncontrollably. Suddenly, in that very instant, they steal that moment for entirely elevated and luminous things. This mental movement mirrors the frantic head-shaking seen in films and cartoons when a character, caught in the grip of a nightmare, struggles to awaken—violently whipping their head from side to side in a desperate attempt to break free and return to reality. This is a comparable act, but instead of waking from sleep, we seek to awaken from reality itself. It is as if we are struggling to break free from the threads that bind us to the mechanisms of instinct—forces that hold us firmly in place, preventing any infiltration of LVX into our being. Within such a system of control, enlightenment becomes a unit of measure devoid of value—useless to the manipulative nature, which cannot subtract from it, add to it, or exploit it in any calculative way.
Focusing on the Holy Guardian Angel during orgasm, as well as general attention to its appearance during the act of sex magick, finds an extraordinary, truly fabulous place that is so ideal for the Zelator–within the space of the personal, inner temple, as I have called it, within a lucid dream. I wish to remind that this is a completely unique mental approach, which involves the use of fake-memory combined with the childlike obsession with a favorite imaginary place or hero, creating a complete break from the usual lucid experience, which, through this practice, expands, deepens, and makes it much more than a mere unconscious arena with very limited duration and clarity in typical lucid dreaming experiences. To clarify this phenomenon, I would refer to the following study from my book on the Neophyte.
I discovered the whole thing by accident in the early days of my research into lucid dreaming, as a boy. I have always been lucky with lucid dreaming, astral projection, and scrying, and I have been able to dream within a dream since I became aware of myself, retaining complete consciousness both when entering and exiting sleep. Sometimes, in my dreams, I would think about what I should do when I woke up, and by the age of 13 or 14, there were generally no overwhelming secrets for me about lucid dreaming. It was then that I began to experiment with the phenomenon of consciousness within dreams; I also explored the phenomenon of time, testing how long I could stay in a dream, engaging in psychoanalysis within the dream, as well as performing basic rituals and meditations. I often tried to break my own boundaries within a dream, constantly setting interesting tasks to fulfill and points around which to perform experiments. At that time, in addition to my lucid experiments, I was engaging in an intensive exercise in which I would create an imaginary personal library with books to read about my being, as well as my past and future lives. I found this exercise in a small book on reincarnation, which was rather shallow but included instructions on creating an inner astral library.
I really enjoyed this exercise since I had an extremely strong ability to visualize. As time went on, I incorporated my own elements into the exercise and improved it with personal changes and details. As I became even more skilled in visualization, I began to perform the entire exercise with my eyes open, completely losing the sensation of physical sight. I soon expanded the library to include the entire temple; every day, I visualized walking through my temple, adding new details each time. I drew a map of the temple on paper, with all its rooms and corridors. The temple was a giant, black cube in the desert, devoid of reflection, and typically astral in appearance. It contained rooms for different kinds of work and ritual. I performed this exercise every day, walking through and enjoying the temple, and for some reason, I found something special and important in it, which would later prove to be true. I performed this exercise for two months initially, and in total, I spent about four to five months on it before I expanded my astral temple. Then, I completely forgot about it. Puberty and progress in other disciplines naturally took their course, and this exercise was inevitably forgotten. At the age of 19, I bought my first large wooden library. I was immensely fascinated by it because I had accumulated so many books that they were scattered on the floor and stored in boxes, with no more space to keep them all—especially the ones I had bought as a boy, which were rather naive and intended for my initial work.
One day, as I arranged the books on my new shelves with great enthusiasm, I came across a small booklet in which I first encountered the exercise of the inner library. Although I had expanded it considerably and infused many personal elements, this booklet instantly brought back wonderful memories of the period when I practiced this exercise every day, marking the entirety of my spiritual work at that time. Then, an idea came to me—to project myself into the scenario of my inner temple in the next lucid dream, just as I had imagined it back then, a vision I can still reproduce in detail today. That very evening, I created an action plan with a visit to my personal inner temple as the first point. Somehow, it felt as if I knew this endeavor would push my research in a completely unpredictable direction. I could feel the difference between this idea and the hundreds of others, equally interesting, that had been part of my action plans for lucid dreaming.
I will remember that night for the rest of my life: I came out of the body in exactly the same way as I used to thousands of times before, finding myself in the void and groping the walls while moving away from my bed. But as soon as I started to touch the walls, I decided to imagine actually crossing over the walls of my temple, and after a few seconds, my hands began to feel a completely different texture. Now my palms were crossing over polished, cold marble. I then began to rub my astral hands as if warming them up, at the same time blowing over them. My breath ran over my rubbing palms, painting a whole new reality. After a few moments, reflections of the world and the scene I actually knew very well began to form, and soon, I found myself standing in the center of my old, inner temple, completely speechless before such a level of clarity as never before. In fact, I had a feeling that both dream and wakefulness were only pale memories of this reality, which was so much more real than all that. I immediately began to examine the clarity and depth of the vision by staring at one point, expecting the dream to begin to collapse. But the scene remained in place without changing in the least. I was shocked by the firmness of the experience; I pinched myself, feeling real pain. Without any doubt, this was obviously a completely different level of a dream, deep as well as wide. My consciousness was completely and uniquely different; even though it was a lucid consciousness, it was so sharp and focused, without any fear that I would return to the body and without any danger that was always somehow felt in all lucid experiences. I had no feeling that I had to do anything or stay active to survive in my dream. Here, on the contrary, I was completely passive, enjoying every second of my stay in this divine space. That feeling was a special mixture of nostalgic emotions because I had imagined all this so diligently and devotedly as a teenager, and now, for the first time, I was completely inside my inner temple, knowing that all that exercise had left a special trace on my being, more valuable than I ever thought it would be.
I came up with a whole new lucid law: when you teleport yourself inside something which exists, and you know it exists, then it will trigger one part of the mind, which will result in a specific kind of lucid dream. On the other hand, when you teleport yourself somewhere that is just in your fantasy, and you know it does not exist in this reality, it will trigger a different part of the mind, so it will result in a lucid dream with quite a different kind of rules. But now, if you do something which is neither of these two, teleporting yourself in a scenery that is really only inside your memory, but remembering an old phantasmagoric and false reality instead of memory which really happened, then your mind will be stunned, blocked to choose which rules and laws will use for creating such a reality, and in all this confusion you will get quite wonderful, miracles kind of lucid dream which will last almost forever and in which you can do whatever you want, with complete control and clarity. That is the whole point of creating your inner temple–its reality is neither-nor. It will be both in fantasy and in reality. It will be constructed both from remembrance as well as imagination. Moving yourself toward fantasy, which does not exist in reality but exists firmly in your memory, as a fake memory, as remembering something which is not real. That is a glitch that can build a whole different and unique lucid experience.
After I explained the short story of my inner temple and the purpose it may have for the Aspirant, I will start from what I have already set as an observation, which is that our inner temple is stationed in a completely different level of dream, a completely different level of consciousness. Staying in it allows for much longer lucidity than any other method; the clarity with which it is reflected in our mind is always of the highest order, everything is so real and solid in it that we will have almost no need to apply any dream deepening techniques. This is a completely exceptional scenario, which we need to build for a while without trying to project ourselves through a dream at all—but only in the imagination, every day for ten to fifteen minutes, imagining walking through a certain place that we would have built in detail beforehand. Before that, let us draw on paper what we want our temple to look like, both outside and inside. Will it be in the Renaissance style, built of wood and old drapery, with a fireplace in the library and candles on the walls? Perhaps minimalist, made of stone and wood, plated with paper walls? Or maybe it will be a futuristic design with a completely fantastic play between light and shadow? In fact, drawing such a temple builds it as much as its visualization; the more we play and fantasize, the more it will be imprinted in the mind. I improved my inner temple, inserting rooms and parts that served to immerse myself deeper and further into parts of my being that I could not assume existed in the least. Certainly, everyone should construct their own temple or inner space; I will describe mine so you might take advantage of some ideas.
In the lower-left corner, as can be seen, is my room on the physical plane—it borders the walls of my inner temple. The door to my room, if opened with the intention of entering the inner temple, actually opens the door to that temple. It is very important that this intention is clearly outlined in the action plan before a lucid attempt. I deliberately added this point of contact with my real room; in the beginning, my inner temple had no connection to the waking world, and I used to reach it exclusively by teleportation, through two methods. The first involved turning around my own axis, while the second was stepping backward through a door. However, using the door had another significant element: I always drew my personal symbol on the door itself—a code that would unlock the part of my mind reserved exclusively for teleportation to my inner temple. This is a unique and effective method, with only me knowing how to draw the figure, which gave my mind additional legitimacy to establish that temple and assign it a completely fantastic meaning within the dream. Only later did I decide to place the door of my bedroom directly against the temple itself, allowing me to project into the temple scenario already during the palpation phase in the void—an adjustment that gave me more time, such a precious element in every lucid dream. From my room, located in the lower-left corner of the map, I now enter directly into the central and most important part of the temple, which is also the largest room in the structure. At its center is a large working circle; in the western section, a grand portal stands, and each corner is anchored by a massive, monolithic support pillar. In the middle, large oil lamps emit a warm orange glow. This room is primarily used for performing rituals within the dream, invoking intelligences and beings, and for quick passage through the portal on the western wall. From this central ritual space, two doors are located in the middle of the northern wall, one in the upper corner of the eastern wall, and another in the southern wall, positioned in the lower-right corner of the room. The upper-left door leads to a very small room containing only a large, spacious bed and torches in the corners.
This is the tantric room—having sex in a lucid dream is one of the most exquisite experiences, surpassing anything that words can truly convey. The room is intended for tantric experiments; the Goddess or priestess is invoked simply by speaking her name before opening the door. By far the most fascinating use of this room is to invoke yourself, in the form of the opposite sex, and engage in tantric exploration with that Selfness. The door to the right leads into a small hallway, at the end of which stands another door, wooden and massive. Hanging torches on the stone walls cast a warm light as you pass through. Upon opening the door at the end of the hallway, you enter a beautiful, large, open garden, its ground covered in perfectly mowed grass. Two enormous, ancient oaks immediately catch the eye; they are home to countless fairy and gnome-like beings. It is always a delight to play among the treetops with them, and it is especially fitting to change form and shrink to elf-size for the occasion—something best done in the main central room, at the heart of the working circle. At the far end of this magical garden stands an observatory, used for both summoning and long journeys—not only through space, but through time as well. This garden is particularly valuable for practicing flight and movement through the dream without physical motion, purely by focusing attention on the desired location, a skill that requires considerable time to master.
The only door on the east wall of the ritual room is in the upper corner, and upon opening it, a stone staircase leading upward is revealed. These stairs take us to a T-shaped intersection, with a door at the end of each corridor. The southern room is a square-shaped space containing a ritual pool, softly illuminated by oil lamps placed in the corners. This pool of radiance serves as a place of complete energetic recovery, healing, and meditation. While resting in it, my body and soul merge in waves of energy; just a few minutes of immersion grant me immense strength. Upon returning to the physical body, the fatigue typically felt after any lucid dream is almost entirely gone, allowing me to rise and begin daily activities immediately—something nearly impossible after an ordinary lucid experience. The pool also reveals the underlying causes of bodily ailments, enhancing awareness of energetic and emotional blockages. In fact, the pool is filled with a unique substance—a fusion of light, water, and a gentle current of electricity. Immersion in it is deeply pleasant and invigorating.
If we turn left at the T-intersection, we arrive at another door, behind which lies a very small room. Inside is a neatly made bed and, opposite it, a writing desk. Torches illuminate the lower left and right corners. This room holds a special significance for me; it is a space for contemplation, recording thoughts and ideas, and—most notably—dreaming within a dream. This practice serves to compress time within the lucid dream, sometimes extending the experience beyond an hour. In rare cases, I have felt as though I remained in the dream for several hours, never once losing clarity of consciousness. This technique, along with the extended time, brings with it an extraordinary level of clarity—sometimes so intense that it becomes difficult to manipulate.
This is undoubtedly an advanced technique—perhaps too advanced for this section, as it inherently contradicts many of the guidelines laid out in this instruction. Finally, the last door, located in the lower right corner of the ritual room, leads into a hallway that descends toward the library. After following the stairs and turning left into a narrow corridor, one enters a larger, rectangular room filled with shelves. Massive stone pillars stand in the corners, and at the center sits a large wooden table with a single chair. Here, I can find any book that interests me and obtain various kinds of information necessary for teleportation or the invocation of beings. The shelves are also filled with magical artifacts—pills and potions that grant abilities such as flight, summoning, shrinking, or shapeshifting. Some potions allow a book to be ingested instead of read; with just a few sips, the entire content of the book’s knowledge spreads instantly through my mind, revealing the core lesson it contains. This library is the oldest and most foundational room of my temple—the place from which the construction of this entire sublime structure began.
These are all ideas that I have personally brought into my inner temple, ideas that involve dream manipulations in a form that will subject my mind to specific rules—rules that I have set, but that my mind cannot comprehend in that way. It will obey them, momentarily, just as our physical body instantly obeys the force of gravity, without a shred of doubt. This temple is so sublime in its design and creation that my mind does not realize it is actually part of its essential core. Everything within it is crafted with the purpose of compressing and circumventing the laws of a lucid dream.
Whether and how you construct your personal inner space in a dream depends entirely on you. I have pointed out one particular mechanism, but it is up to each practitioner to determine their own style, interior, and exterior, as well as the function of rooms and corridors. The most important condition is that you must build your inner temple from the foundation of some old fantasy memory, from a daydream or imaginative scene you created as a child. You can upgrade and modify your inner temple in the present, but its foundation must be rooted in that old, imaginative memory of a scene you invented long ago. You should never think about that place. Rather, you must remember when you thought about it as a child—this is by far the best guidance I can offer for building this magnificent space.
You can create a room as vast as the Cosmos, where you can observe the gnostic mass performed by the Universe itself, with you as a participant in the Eucharist of galaxies and star clusters. You can have a small room where you keep your personal dragon or one where you grow a little black hole. You can do all this in your temple in the blink of an eye; here, all laws and limits are determined by your mind, and it is entirely up to you how you choose to engage with them.
For the purpose of this presentation, we will now focus our attention on the tantric room, previously mentioned, located in the upper left chamber of my inner temple. This room is specifically designed for experiments in Tantra and sex magick. Each of you can create a space for such practices within your inner temple; whether it is a basement or attic, a darkened space, or perhaps a dome surrounded by windows without curtains, endlessly gazing into the sky, is entirely up to you. However, this space and part of the inner temple must be constructed solely for this purpose. Once we project ourselves into this space within a lucid dream, there are several practical variations we can use. This also creates the perfect connection between the Neophyte’s experience and the Zelator, which strongly grounds the Aspirant’s work by implementing the acquired knowledge and providing a sense of wholeness and security within the program.
The tantric room serves as a playground within the dream, akin to a sanctuary hidden in the labyrinth of consciousness, like a sphere within a sphere, or a dream woven into another dream, where the nature of the tantric partner will manifest to unimaginable depths. In other words, this relationship will be as long, fruitful, pure, clear, and full of distinct sensual sensations as possible. Like a shell and a pearl, what we seek is the inner tantric partner, whom we call forth in a very specific manner, just as all methods of movement through lucid dreaming are anything but conventional, linear, or logical.
First and foremost, you should never project directly into the room where you expect to find the inner tantric partner. For example, I always project from my bedroom, opening doors that simultaneously lead to the southern part of my inner temple. Alternatively, if I teleport from another scene within the dream, I project into the central room, at the center of the circle, as shown in the image of the temple. Once projected, I move to the northern part of the room, where two doors are located. The left door leads to my tantric room, and it is crucial to note that these doors must always remain closed, for reasons that will be explained later. You should never project directly into the tantric room. Instead, first project into the inner temple and then reach the tantric room, ensuring its doors remain closed at all times.
At the risk of sounding repetitive, I want to emphasize an extremely important, crucial technique for moving through lucid dreams, mastered by the Neophyte, which is the method of changing dream scenarios or teleportation within the lucid experience. This is such an important technique that contains within itself the idea and logic of movement, which is replicated and woven throughout the entire network of the astral plane. Understanding this is of utmost importance, as it represents the prerequisite for entering the constructed “inner temple,” where the Aspirant will carry out all the tantric operations described here.
Changing the scene, that is, teleportation, is one of the main ways a practitioner frees themself from the projection of a dream, in which they are only a participant in an already prepared play. Within that play, they are just an actor who, no matter how important their role is, is nevertheless just a gear envisioned and agreed upon, one of many meaningful levers within a dream. Using this ability, a practitioner erases the foundation on which the dream program is based and sets up completely new commands on their own. Such an endeavor has its advantages but also its drawbacks, and it is necessary to approach this mechanism very meticulously.
The dream is an augmented reality; it relies on it but does not depend on it. It tickles reality, daring and provoking it. It is just a stimulus looking for a reaction–an itch that automatically creates a scratching movement. It really just leans imperceptibly and romantically, without asking. It has its rules, where our shadow implements and determines laws and conditions. We live within that sphere and are free, as long as we do not violate the principles of its world. We are free to do anything inside that cage—except for one thing: crossing its boundaries. Lucidity itself, our very consciousness within a dream, is viewed by our mind as the only phenomenon to which it expresses enmity, relentlessly hunting to expel it like a thorn from its body, as soon as possible and as ruthlessly as possible. Every dream has its need; it is both the cause and the consequence of the conditions around it. The reality of the morning and a whisper of tomorrow are the perimeters that affect it, making this world subject to these points. Although we are completely free to do chaotic things within it, we are an entirely predictable category that is framed by what our mind calls “reality” in the agreed-upon language. Getting out of the dream scene is an impossible feat, like quitting work even though we have children to support, traveling around the world when we are scheduled to get married, or buying a new car while applying for a mortgage. In fact, our whole life is a much more limiting phenomenon than our dream, and no matter how much we are unaware of ourselves in a dream, that “self” is too often the reality of everything that is needed for such a limitation and restriction. We are “free” in a dream, simply because we are not “we.”
Our reactive mind is accustomed to setting laws within a dream in the same way that politicians do in the physical world. At elections, it is not important who we vote for, but who counts the votes. Therefore, it is not a question of whether we can circumvent the rules, but how to circumvent them. Everything that is illogical within reality is real and logical within a dream; we must think with a mind that is not ours, that belongs to “no one.” We have to pretend to play by the rules of a game that has never been played before, by the rules that have never been established before.
The only way for a dream to progress is for a practitioner to progress through the dream. Without a dreamer, a dream is an entirely meaningless phenomenon. Without a dreamer, there is no dream; that is the whole point of the REM phase, which in all its brevity has streets that always lead outside the scope of the dream. In these passages and canals is the whole interest of our art, in following these tributaries of the Selfhood. The only way to reach them is through abstractness and illogicality in the usage of paths that do not have either a sign or a label. For a lucid dream, this is exactly the idea of teleportation. Teleportation is any change in a dream scenario that is fast enough for the reactive mind to respond by setting up and replacing it with a new one; we will reach the realm between dreams, the plane between worlds, and thus gain a considerable advantage over the reactive mind which is now unable to prepare laws concerning a point which has completely lost its dimension and position in its system of control. That is quite enough time for a practitioner to see the bottom in all that depth, noticing a starfish they have been seeking so persistently, or treasure, or a sunken ship with the map of their quest.
When working with teleportation, the Aspirant will notice that stagnation in form, movement, gaze, or thought is always detrimental to lucid experiences. They must continually devise new methods, actions, ideas, and motivational elements to renew themselves, making them resilient and capable of resisting the dreadful currents of their mind, which, like a potent drug, quickly develops immunity and becomes unresponsive to what once thrilled the Aspirant upon first discovery or application. What the Aspirant needs is to keep changing techniques all the time. They must not obey any rules nor apply patterns in their work or any fixed schedules. They have to play with their toys for the sake of playing, not for the sake of toys, just like a child. They have to keep changing those toys; once they have made them, they have to throw them away. They have to forget about toys to be dedicated to playing solely. The Aspirant must be aware that any instance of success inevitably brings failure if repeated. Any successful application of a technique will soon lose its efficacy if carried out in the same way. Therefore, they need to build their freedom of improvisation and choice of what they believe they will use. They should in no way become a slave of the system and the form, which is like a stern and cruel stepmother to all success in lucid experiences.
In order to make a successful shift from a dream scenario that has already been constructed by our reactive mind with quite solid foundations, we must forget about the main corridors and all the logical exits from such a building. Our whole neighborhood, including a doorman on the ground floor, are now against us, and our mind will pull the dreamer out of the dream after every logical attempt to abandon the established habit, bringing him back to reality. It is the last defense that has no counterpart in the practitioner’s life. That is all we try to prevent–and the methods for doing so are nebulous and illogical–all that our minds simply cannot define as methodological constants on the basis of which it could produce an antidote.
First and foremost, we need to define our motive for teleportation. If we view a lucid dream as a space of very short duration, where every second must serve a clearly defined goal that frames the entire lucid attempt, such an approach can save a great deal of time. During the first minute or two, we will inevitably become distracted, wandering in the darkness of the void until a vision emerges and we attempt to maximize the clarity of the dream. Only then can true exploration begin. If performed correctly, teleportation appears shocking to the mind, as it is suddenly forced to construct an entirely new reality and its governing laws from scratch, resulting in a significant expenditure of energy and attention that was originally intended for the dreamer. Yet teleportation yields two crucial benefits. The first, as already mentioned, is the invaluable saving of time, since the practitioner arrives directly in the environment envisioned to support the execution of their action plan. The second is that this escape from the initial location brings about a remarkable increase in clarity—an effect that, in turn, supports an extended presence within the newly formed scene. But as much as the practitioner has experienced the clarity of the new astral harbor after teleportation, he should certainly determine that clarity by touching, gazing, and shifting his focus in the same way as he strengthened the primary vision from the void. As for the methods themselves, there are many different techniques; some will be a complete success for one practitioner, while others will fail. Over time, it may happen that old methods no longer respond appropriately and need to be changed. We will therefore list many different approaches, which will first of all show the logic behind such an escape, and how the methods that lead out of the dream region are to be constructed. Once again, to successfully use teleportation, we must make sure that the level of clarity is raised to the highest possible level—even partial clarity will lead to the collapse of the dream and a return to wakefulness.
The condition for successful teleportation is a strong desire to leave the current location and reach the desired destination. Such an intense thought should remain in our mind for only a few moments, after which we begin the technique of travel itself. It is a good idea to say the destination aloud, as this primarily influences the flow of astral vision. Every word spoken in a dream will differ significantly from speech on the physical plane, since the organs responsible for speech are simply not in use. We have no tongue, no lungs, no breath, no vocal cords in the dream—yet the mind has foreseen a reality in which these organs exist, because it is conditioned by their use. Therefore, using words in a dream serves as a brilliant mold into which we pour forged Will; later, we will notice the remarkable application of spoken words in methods of dream invocation. After enflaming our intention toward a new destination and uttering it clearly and loudly in the dream, we begin to rotate around our axis. This movement can be accompanied by raising the arms to shoulder height, with the rotation accelerating until the sketches and contours of the original dream location begin to dissolve. This movement will bring about a tremendous shift in the practitioner’s consciousness. The entire rotation should last between 5 and 10 seconds—certainly no longer—after which we stop abruptly and decisively at a fixed point. With a little effort and practice, we will arrive at the desired location. The teleportation technique rarely brings success in the first few attempts. However, a practitioner should never try it twice in a row; just as lucid dream attempts should not be made day after day, teleportation should also be attempted no more than once every two days. Doing more than this leads to habit, which is the mortal enemy of lucid dreaming. Every habit gives rise to system, predictability, logic, and mold—all of which the living spirit, now awakened in its natural environment, neither understands nor tolerates.
The second method is a bit more complex, but it follows the same initial steps as the previous one—indeed, every teleportation begins in the same way: with a fervent desire to reach a specific location and a clear awareness of where we want to go, followed by the verbal declaration of that destination. We start flying high immediately after this, without looking down—the condition for this technique to succeed is to keep our eyes high above us at all times, exactly in the direction of our flight. Such a flight should be fast and powerful, like a catapult. After firing into the heights, we begin a slower descent during which we will land at the location we aspired to. It is this diversion of gaze that is the most important mechanism for constructing a new reality in a dream, which, in a similar way to shifting gaze, holds a very important place in the phenomenon of lucid dreaming. It is extremely important that the gaze is kept at a point above the head at all times during the descent, so that we are unable to observe the horizon or what is happening below us. Our gaze equally holds the dream together, participates in its duration, and conditions the existence of the entire projection and architecture of the dream. The gaze in a dream is like the breath in our lungs–it must always be replenished; it constantly keeps the lungs active. This movement of the lungs is a condition of our life and the whole mechanism of life, from the smallest cell in the body to the phenomenon of consciousness. In the same way, our gaze must constantly shift; it must constantly move and follow the enthusiasm of a practitioner who willingly progresses in their dream, never staying in any place longer than a moment. Except in this method, where it is precisely the fixation of the gaze and the impossibility of perceiving the world below us that cunningly enables our Selfhood to construct the desired reality, out of the reach of the reactive mind–which is always accustomed to acting from the front, guided by logical and frontal control, never from behind or from the side.
Both of these methods are invasive and abrupt, and they will take a long time to take effect. It may be that the following technique will be much more effective than the two mentioned above–milder and much closer to the logic and nature of the dream itself, making it very easy to achieve even with very inexperienced Aspirants. It takes a little more time to perform, but the conscious loss of that time in a dream is certainly better than the complete collapse of a dream, which the earlier methods will surely cause at the beginning of lucid training.
This method uses specific cunning together with the resources of the dream itself, which represent all objects in the dream that can be used as a portal or connection to the desired destination. For this occasion, any door in a dream, window, or even a mirror can be used as a passage; what is important is to use them properly. Suppose we find ourselves in a dream where we are on the street; certainly, the nearest possible door will be a few dozen steps away. What is important is the very approach to such a door, once we have achieved maximum clarity of the astral vision and decided to move away from the current dream scenario. We must not rush toward that door. We must not arouse the suspicion of that dream that we want to leave in any way. On the contrary, we have to walk toward it with complete naive curiosity–”Hey, look at this door, I am really interested in what is behind it,” or “They are very nicely made, I really want to know who lives inside, maybe it is someone I know?” The sleep mechanism has set them up for just that reason, because it wants to open them up to the path that the mind has already charted. In fact, the whole of our movement in a dream must be out of naive expectation–we must never announce the plan of what we are about to do, because our actions are mostly treacherous toward the dream projection, and our mind will reveal our true intention by our actions–which will then start raising the immune system toward our lucid consciousness, completely collapsing our dream and returning us to the waking state. The whole motive of every movement, our every step inside a dream, must be easy, completely relaxed, without any emotions or inner mental noise.
The ultimate goal here is expectation, not desire. We must expect something behind the door. We must never desire something behind that door. We must move through the dream completely naively and childishly; this is perhaps the most important tactic for lucid dreaming. Everything we do further in the dream is based on this attitude of expectation, rather than fascination. Expectation, not fascination. “Hey, I saw my brother behind this door. Let me say hello to him, will I?” Like Alice in Wonderland: “Hey, there is a white rabbit in a suit, that is peculiar, let me follow it.” Precisely that is the spirit we are looking for. When we approach the door, naively pretending to expect something behind it, a critical moment in the teleportation action is about to happen. We have to merge the idea of that door with the idea of the destination itself very quickly; this is most easily done by simply saying the destination aloud, as in earlier cases, or by drawing a symbol reminiscent of the destination with your finger on the door itself. Drawing symbols with your finger especially refers to entering the Tarot card, Tattvas, elemental, or planetary realms. Finally, the whole procedure ends with a completely banal action–we must never open the door frontally, as this would prevent the scene from changing and allow the defense system to keep us in our current location. Opening the door from the front will invoke an automatic mechanism that will project behind the door something that the reactive mind wants to show us, behind which will be a completely expected corridor, all but not the new reality we want to reach.
Therefore, our movement must be as cunning as fast; we will open the door but from behind, turning our backs. We will hold one hand behind our backs and touch the handle to open it without looking at the scenario behind the door. Once we have opened the door, which will always be unlocked by unofficial lucid rules, in the same way that turning on a light switch in a lucid dream almost never brings light, we will take a step back by going through it, doing everything with our back turned. Still not looking back, we will close the door–this movement is extremely important in consolidating the new reality we want to reach. Only then should we turn around. The whole mechanism of teleportation and change of location is hidden in that turn and in that action, which lasts less than a few moments; in fact, everything before that was just preparation and warm-up for such a simple, illogical, and banal act. In this turn, we will move away from the dream scene. When we stop, there will be a whole new landscape in front of us–the landscape we intend to appear in.
The final observation about the art of teleportation is the “postcard” technique. Instead of looking for a door to teleport yourself into your inner temple, why not look for a postcard I have sent you from that place, which is located in the right pocket of your astral pants? If I tell you that you will always find a postcard with an image of your inner temple in your right pocket inside the lucid dream, then that is quite a sufficient projection that will work forever. The next time you project yourself into the lucid dream, reach into your right pocket. The very movement of putting your hand in the pocket will project the desired postcard at that very moment. Now, take out the postcard, throw it on the floor, and jump into it. This is always such a great way to travel quickly, and it is especially useful for journeys into the realm of the “inner temple,” Tarot cards, and elemental realms.
Teleporting is useful for changing the dream scene and enhancing the lucid experience, bringing clarity, and improving vision. However, this escape from the script prepared by the mind blurs our thinking apparatus, creating confusion and panic because it escaped from the castle. The sleeping beauty finds herself in a particularly magical place of clear vigilance. She then becomes even more beautiful and much less sleepy.
Of all the ways to enter the tantric room, the technique of using doors and moving backward is by far the safest method of passing through and entering this magnificent space. In fact, all projections, from summoning beings to teleportation within a lucid dream, are best performed from behind, because the space and scenario in front of us are incredibly difficult to bypass, whereas the space “behind” is such a beautiful and magical place for action, far beyond the reach of our rational expectations. That space is always “there,” behind us, and it follows us wherever we go. No matter how bright the light in front of us, no matter how clear and established the path before us, the space behind will always remain unfathomable, subject to change, its nature no longer in the light and clarity, but its trajectory now submerged in darkness and fog. And this is the perfect material for any kind of magician’s manipulation and exploration. After all, it is impossible to get lost in the darkness, so progress in such an environment is always crowned with success in this specific kind of expedition.
However, before we open the door to the tantric room from behind and step into it, moving backward, there is one more thing we need to do: the necessary act of audibly saying the name of the partner we expect to appear in the tantric room, with whom we plan to explore sex magick. We will do this before we approach the opening of the door behind us. The utterance of the tantric partner’s name should never focus on being intrusive or summoning. Instead, it is as if we are reminding ourselves of what we will find in that room once we enter it with curiosity and excitement. It is as though we are playfully calling the partner who awaits us inside, like we are playing with them. “Knock knock, are you there?” is the nature of the call, and the game by which we say the name. It is the way the Aspirant adjusts the mind’s setup before opening the door. That call is more like a whisper, a code that activates a subtle, fine, and internal mechanism within our mind. It must be just loud enough to focus our attention, but still quiet enough not to disturb the dream corridors, which react too sensitively and significantly—just like the body reacts to a thorn, ejecting us from the dream and pushing us out of the experience back into reality, like a stranger or an unwelcome guest.
Once we have spoken the name of the intelligence, and only once, not two or more times, as already explained, we are finally ready to step into the room. Never directly, but backward, turning our back on the door, turning the handle without looking, and moving into the space of the room while walking backward. Once we enter the room, we close the door that is now in front of us, and only then do we turn around and step into the full experience of change and bliss that our mind’s projection has already created. At this very moment, while you are reading these words.
Now, let us briefly summarize the entire protocol: First, we teleport from the lucid dream scenario into our inner temple, wherever we choose, as long as it is not directly into the tantric room. Then, we come to the closed door of the tantric room, stop in front of it, say the name of the being or intelligence we want to meet in the room, and now, instead of grabbing the door handle, as our mind expects, we turn our back to it, extend our hand behind us, feeling and searching for the handle, then open the door, enabling movement backward, all the while keeping our back to the door. Once we open the door, we move backward, crossing the threshold, then close the door that is now in front of us, and the space of the tantric room is behind us. At this point, we are still unable to observe what is inside, because that space remains behind our backs, beyond our expectations, beyond our reality censor, which even now, as you read this and imagine the entire scenario, will creep in with its fingers and set up a mechanism of failure. The moment we close the door, only then do we turn around and face the desired partner, whether they are of elemental, planetary, or any other nature.
Nevertheless, among all the possible choices for your tantric partner within the lucid dream, I would like to mention two exceptional possibilities that, in my practical work, have always been a source of inspirational insights.
The first is undoubtedly the invocation of your Holy Guardian Angel, your highest divinity or Goddess, your inner self—whatever you choose to call it, but it is certainly the highest and most sacred aspect of existence. This is such a perfect circumstance that, in this entirely unique sector of lucid dreaming, where your awareness functions on a completely different threshold, one distinct from waking states, yet vastly different from ordinary lucidity, in this limbo between worlds and consciousness, in that state in between, we perform the act of sexual and intellectual union with something that, in that moment, represents an arabesque of the Universe—a form with which we can establish a meaningful communion.
The return from such an experience, once we find ourselves back in the physical body, is always accompanied by a great deal of exhaustion, yet with a completely pleasant aspect to it. Aspirants are often extremely thirsty the next day, carrying with them a strange nostalgia. It is like when we were children, waking from a nightmare, and we now experience the same sensation that was present in the dream, unchanged. This feeling, like a specific web connecting dream and reality, remains identical—just as we felt the same fear in the dream, so too, now, though we know it was a dream, we still fear it in a fantastical way. This feeling is now very strong and vivid, but instead of fear, it is filled with some ancient quality that we know has reappeared. We will be fascinated by this feeling, one that we know we have experienced long ago, yet we will be absolutely unprepared to give a logical response when asked when and how we fostered such nostalgic affection, like an old friend from a past life with whom we are now reconnecting, or a childhood crush with whom we are now meeting again, establishing contact—contact that inevitably is tinged with delirium and infatuation. This sense of ancientness that arises in the being after the tantric union with the Angel or the Self represents something extremely valuable, particularly for the grade of the Zelator, who, as a Neophyte, may already experience a fleeting glimpse of their Angel’s shimmering, as a brief flash of experience, sensation, or memory that continues to pierce their mind.
The second type of invocation that I consider extremely useful is tantric union with oneself, in the same or opposite polarity. The goal is to invoke your complete personality, as you feel and know yourself, draped in the energy of the opposite sex. This idea, in itself, is so specific that the result will always be an inexpressibly elevated experience, offering us fantastic insights. One variation of such a lucid experience is invoking and achieving tantric union with yourself, but from the future. Invoking yourself from a distant incarnation, from a far future, for our mind represents a certain link that is highly effective for opening specific channels, abilities, and knowledge that the mind usually keeps closed and confined within its own dark corridors. When this completely insane idea is used in conjunction with the sexual drive and energy, together they give us a certain stimulus, a certain idea that dismantles the mechanisms of defense and control. By inserting this idea into a lucid dream, simply by stating our own name, with the intention to meet ourselves in the tantric room, putting our will into the act, and then walking backward, as explained earlier, our mind will have no other choice but to give us an experience in that moment, when we turn behind us, completely unprepared, but still pulsing with command and moved by the will just seconds before. This opens a channel to which our mind will not have the opportunity to assess whether it is suitable or dangerous, simply because it will have no idea what it is doing or any security in something it has never before encountered in such execution, not even in our wildest experiments earlier in life.
Although I always advise using the technique of walking backward through the door for the application of sex magick in the tantric room of the inner temple, I would like to highlight another method that is quite effective and, in many ways, similar in concept to the backward movement. This method can be used anywhere within the lucid dream scenario, and it is not necessary for us to enter the tantric room of our inner temple. The sexual act in the tantric room is certainly much clearer, more sensuous, and emotionally intense than in any other lucid dream scenario, but it can certainly be realized in another way, though noticeably weaker and limited in duration.
This is a perfect moment to remind ourselves of the method for invoking beings in a lucid dream, which we explained in detail in the guide for the Neophyte—never forward, ahead of us, with logical expectations where the mind might construct a failure. Instead, everything we need for the invocation lies behind us, behind our backs. I have witnessed hundreds of young Aspirants in lucid dreaming who all stumbled by using the same wrong strategy in something that is infinitely simple when applied in the right way, such as the art of teleportation and invocation of beings within a lucid dream.
All it takes is to utter the name of the Goddess, priestess, or being we wish to encounter just once. Then, immediately after speaking the name, we must slowly begin to turn—180 degrees to the left or right, it makes no difference. The act of naming does not, in itself, produce anything extraordinary; it merely directs the Will. The true invocation occurs at the very instant we initiate the turn—this motion triggers anticipation and longing. And in that precise moment, before our body has even moved but our intention has shifted, the Will, already set in motion, constructs everything we are meant to receive. We will be startled, for the desired being will appear directly behind us, beyond the reach of the reality censor—the ever-vigilant mechanism that scrutinizes everything before it, filtering out all that is unsettling, difficult, or incomprehensible. This censor, designed solely to protect the star-child within us, seeks to keep it forever in the cradle, shielding it from the vastness it was meant to explore.
Turning around, we catch sight of the light, once hidden in the obscurity behind the veil of the mind’s forgotten corner. Like an old childhood toy abandoned for newer, more captivating inventions, it now shines simply because we have turned toward it. It was always there, waiting for us all along. And in that moment, we recognize the light we have always gazed upon but never truly seen, manifesting as a desire, taking the form of a being whose name we once whispered with just enough restraint not to awaken the mind’s sentinel. For had it stirred, it would have cast that toy even deeper into the abyss of rejection. And so, we surrender—to the experiment of Tantra, to the Self, to the Goddess, or to some priestess who has assumed the role of the mind’s avatar.
The Aspirant must never be burdened by the form or the method in which they will perform Tantra or a ritual in a lucid dream or on the astral plane. Rituals do not necessarily need to be performed in the same way we execute them on the physical plane. In a lucid dream, instead of vocalizing and performing the rituals, it suffices to remember a past performance and focus on the form of the ritual without physically enacting it. Simply vibrating a single divine name with the intention of invoking the full realization of the ritual is adequate. Recalling a ritual in a dream is sufficient to instantly perform it. Our concepts of attention and time differ significantly from those on the physical plane; therefore, failure, decline, or poor concentration are nonexistent in a lucid dream.
There is no need to strain to envision the lines along which a pentagram burns. If our intention is to perform the ritual of the pentagram, all that is required is to simply recall how it was the last time we performed it—without visualization, only a gentle remembrance of when and where it took place. Astonishingly, the air will shape the pentagram in the desired color, flame, or light, as if it had been drawn with a marker on paper. Ultimately, it is far more effective to create one’s own word and magical gesture—one that, when performed, evokes the full power of a ritual that might take hours in the physical world, yet unfolds within mere moments in a lucid dream. It is important to understand that “performance” does not exist in this place; there is only realization. Performance is a cumbersome expression of the Ego, providing justification and excuse within the constructs of time and space on the physical plane. In a dream, there is no process of becoming, only being; no performance, only realization; and no time, only the moment.
There is an excellent method in which the Enochian system is combined with the invocation of beings inside the inner temple. After selecting the appropriate intelligence, the corresponding Enochian keys are spoken in the exact prescribed sequence just before sleep, thus imprinting the energy of the invocation, which by its nature shapes the dream. After this, we project ourselves into the tantric room in the inner temple, where we perform the invocation by speaking the name of the Enochian intelligence in front of the door, then turn our back and enter, moving backward into the tantric room in the exact same manner as explained earlier.
The second form of this practice is to recite the keys directly in the tantric room of the inner temple once we have already achieved projection in the lucid dream. However, as with rituals, it is not so important to recite them completely, but rather to recall the previous performance when we recited them on the physical plane. This is particularly convenient, considering the high likelihood that you will not remember them by heart. It is enough for the Will to think about them, even in the form of a brief intention, with clear awareness of which specific keys you are using and in what order. It is sufficient to simply think about the number of the key without knowing its content, and then to speak the name of the intelligence with which you wish to have the tantric relationship, after which the familiar movement of turning behind you follows.
The experience of the tantric relationship with Enochian intelligences has a completely specific nature. The relationship is woven with a unique, almost apocalyptic scenario, as well as the speech of the intelligence, often through prose and poetry, in a guided experience where the intelligences take on the role of guides in revealing many inner lessons vital for the Aspirant’s growth. Even the sensuality of touch and sexual contact is different, subtler, and finer; such a relationship can be so abstract that it turns into the caress of wind with the tips of grass or starry rain falling upon the brain cortex of the Universe, or some other form of abstract experience that is not strictly conditioned by the classical sexual form. And when it is, it is always very powerful, with the experienced orgasms of the Aspirant hitting much harder and lasting much longer than those in the physical body or when working with other intelligences outside the Enochian system.
Whether the goal of our invocation is our Holy Guardian Angel, our counterpart, our future incarnation, or something entirely different, each such encounter leads to beautiful and, above all, unique insights that reveal that any special story is unnecessary here, as they find their place within the living wellspring of the Aspirant’s performance. Always and in every respect, an Aspirant must know that every character is always just one character, every encounter is always just one same encounter–meeting one’s own Self. Every intelligence serves as a reminder of that inner character. You should cultivate a sense similar to looking at old childhood photos; while you may not remember being photographed, you recognize that it is undeniably you. This relationship feels distant yet intimately personal, bridging a connection to your true Self.
Tantric intercourse in the inner temple has another variant, a much exalted form, but unfortunately, there are very few documented studies and details about it. In my personal experience, this is still in the phase of drawing definitive conclusions, conclusions I would not dare to present here, but I plan to do so in the foreseeable future, hopefully, along with some other important new observations related to lucid dreaming and astral projection. This concerns the practice of a dream within a dream, which triggers an entirely different, completely unique mechanism of the mind that is projected through this experience. The sensation and experience of intercourse with a partner in such a lucid scenario surpass even the feelings and sensations we have in the physical body.
Now, I would like to say something that, under ordinary circumstances, I would have certainly mentioned at the very beginning, considering it may be the most crucial instruction in this lecture on tantric practice within the inner temple. However, it comes now, after the astonishing ideas that have already begun to wander and dissolve into the depths of the reader’s mind, having long since bypassed all the censors of reality. This step will thus be integrated in the best possible way, for all the beasts lurking in the vast ocean of the subconscious have been fed with bait, and now, this final hook can be cast safely into the deepest waters, reserved for the greatest catch, without being devoured by the smaller fish at the surface. This most vital lure will now descend securely into the abyss, where the darkness itself will swallow it, thus fulfilling its purpose, so crucial and necessary, allowing it to take root and grow deep within us. It is also the duty of the Zelator to go fishing in this strange, stagnant lake, only to be astonished by the terrifying creatures lurking in the depths of the Selfhood.
For all such clever actions in the inner temple to succeed, whether it is the invocation of the sacred partner in the tantric room using the method of walking backward or its direct invocation through the method of summoning from behind, it is essential that you clearly write each such intention in your action plan. In short, this is a plan by which you will perform movements in a lucid dream, as though following an agenda, and it should always be written down on a piece of paper placed next to your bed before sleep, thus imprinting and integrating it into the content of your consciousness. Another effective method is to place the action plan paper under your pillow, further linking it to your intention.
Nevertheless, there is something in all of this that causes me mild discomfort and concern. I fear that all these fantastic ideas and practices might, even if just for a moment, lead the Aspirant to believe that there is anything in them that is absolutely essential, exclusive, and obligatory for their soul—that it will lead to some advanced process, change, or transcendence within their being, and ultimately contribute to insight into some secret knowledge. In short, they will receive more than they deserve.
Within the spiritual community, there is a great misconception that the Mass of the Holy Ghost and the act of sex magick can assist in spiritual ascension. This is a great, terrifying fallacy. This most sacred communion between beings cannot, in any way, assist in growth. Growth is a process that cannot be influenced, nor should it be. What we can and must do, and what truly defines the task of the Thelemite, is to devote conscious attention to the flow of growth. Kundalini energy does not enlighten but illuminates. It cannot assure or pave a path to enlightenment, but rather illuminate the path itself. It awakens our being to the idea of enlightenment, seeing it as a trial rather than superstition. But that moment of turning inward, attempting to glimpse your own face in the Universe without a mirror, will surely not reveal to you how your face truly looks, because you can never see it in that way. Yet, it will offer you a gift more valuable than anything in this world. It will awaken within you the desire to know yourself, for you will never cease turning inward, not seeking your face, but seeking, in that face, to find yourself. You will upgrade and improve yourself and update your techniques, your knowledge, undertaking that devilishly difficult task, forcing your eyes to see themselves. And eyes truly see everything, except themselves.
But we must change our perspective on all of this. We must stop separating physical sex from spirituality, and instead, insist on the union of these two ideas through the concept of pleasure. Both are meaningless if there is no enjoyment in them, that simple, easily understood enjoyment. Spirituality without pleasure is doomed to fail; the Aspirant may endure their work masochistically for years without experiencing any enjoyment. On the contrary, they will continue to perform practices almost through gritted teeth, thinking that the effort will pay off the longer they endure. Meaningless, sloppy, and dry rituals, an obsession with reading and collecting books, magical objects that grow hypocritical while the practice diminishes, until in the end, there is nothing left. The great Binah continues to press the Aspirant, delivering a final blow in a manner that is uniquely, almost exaltedly specific, instilling zeal but also sorrow within the Aspirant, who has now wandered so far into years of meaningless circling that they have achieved none of the goals listed in the program. They decide precisely what Binah wants—they do not give up. For Binah, it is better that the Aspirant remain on a path they know will lead nowhere, rather than give up and, with their free spirit and enthusiasm, perhaps someday return to the path as never before and sublimates everything within them on a new, fresh trail, a trail that might, by chance, lead them somewhere. No, for the great dark sea of Binah, it is best that the Aspirant stubbornly remain stranded, going nowhere.
Binah wants the Aspirant to longingly read about lucid dreaming and astral projection, slowly but surely replacing, slyly substituting them with mediocre exercises in imagination, shallow visualization practices, leading them to understand invocations and evocations of beings as psychotherapy with the neighbors, without ever seeing even the faintest shadow in the corner of the room from such beings. Perhaps one day, if the circumstances align, they will see the imprint of a face in the smoke of a fragrant stick, or in the clouds, and they will surely relate it to days that correspond exactly to the element and zodiac of intelligence, ah, what extraordinary synchronicity! And little by little, year by year, in this sieve of life’s shock, in the sediment of the Self that dries up every speck of pleasure and satisfaction, binding the atom of boredom and meaninglessness into every molecule and connection of spiritual life.
We must establish pleasure as the central principle of our actions and reject the tendency to exclude its raw, physical aspect. We must allow it to give us freely what it constantly offers with curiosity—captivating, sensual, bodily pleasure, before which the gates of heaven open. We must take the lead in engineering our own enjoyment. Our entire being is filled with the connections between the physical and the spiritual, or rather, the non-existence of such a division at all. I am amazed at how many practitioners experience Asana filled with pain and boredom, while they practice Pranayama with the same resistance as children reluctantly performing warm-up exercises in physical education class. How much pleasure each Asana can bring, simply when learned the right way. And that right way is in no way, at all, a matter of secret techniques or strenuous training in monasteries—everything that is so attractive to our Ego, which cunningly sees fascination, grandeur, uniqueness, and specialness in it, in its own, esoteric sense, reserved for special people, superhumans, and of all superhumans, we are the highest—so it seems. But this cannot be easily obtained, no, it must be studied hard, constantly, and it is entirely natural that there is no pleasure in it. No, there must be work, practice, never pleasure or satisfaction, absolutely not. It is only an indicator that something is wrong. As long as you experience dissatisfaction, that is good! Because it means you are still learning, improving. And unfortunately, that joyful child within us never truly learns anything from such an attitude and such learning. All it gains is the loss of joy and the loss of precious time.
There is a beautiful connection that, in its spontaneity and biological precision, merges the highest, most unattainable spirituality with the most mundane, physical sexuality. Perhaps I could say that our entire journey through this sacred art is saturated with such paradoxes—where black holds the essence of white, where depth is entwined with shallowness, where logic and harmony coexist with chaos and absurdity. The spiritual is inseparable from the physical, and the brilliance of enlightenment is no more radiant than the cheap neon glow of a narrow alleyway where, as children, we played marbles. This story, in its core, may well be the most crucial lesson I will share today, one I have always approached with a profound sense of grace and exhilaration.
That story emerges from the paradoxical nature of our being, from the wondrous bond between the logical and expected with the random and absurd, and it stems from scientific research on sleep. By sheer coincidence, polygraph recordings of the waking-sleeping cycle, using electrodes implanted at major brain structures and various muscle groups, led to the accidental discovery of two distinct and, in fact, diametrically opposed states. One is a state of slow-wave sleep, followed by slow waves with large amplitude and preserved muscle tone. And the second is a state of deep sleep, which, paradoxically, is characterized by electrical activity of the brain, similar to that in the waking state, rapid eye movements, and complete absence of muscle tone. These are periods that were discovered in 1959 by my friend and researcher in the same field of interest–Professor Michel Jouvet and named paradoxical sleep, a name that properly indicates the nature of this condition. Anatomically, the waking system consists of a network of neurons, which stimulate the cortex through certain neurotransmitters during the waking state. In other words, we artificially maintain wakefulness, with the natural state of our brain being anything but that waking state for which we need constant neurological stimulation and effort to maintain. Our natural environment is the unreality of dreams, while this reality keeps being artificially created throughout our lives. Everything takes place in such a way that numerous control mechanisms prevent the occurrence of paradoxical sleep, or dreaming, during the waking state and at the beginning of sleep. Paradoxical sleep can occur only if all activities of the structures responsible for stimulating wakefulness are stopped.
Dreaming is accompanied by a significantly elevated alert threshold and almost complete paralysis. A deaf, blind, and paralyzed being becomes very vulnerable; it can only dream if it is safe. Only then does it fall into deep sleep, which is a mechanism that manifests itself in our brain from the beginning of time. The direct transition from waking to paradoxical sleep is possible only with one illness–narcolepsy. The main feature of paradoxical sleep is atony of body position and rapid eye movements. It took too long for even the most suspicious to be convinced that oneiric activity is not a continuous process during sleep but a completely periodic occurrence of paradoxical sleep. Neurophysiological experiments have clearly shown that paradoxical sleep is a state different from sleeping, with a significantly higher threshold of wakefulness than could even be assumed. Lucid dreaming occurs during paradoxical sleep, where the awareness that we are actually dreaming correlates with the high threshold of wakefulness that the state of dreaming has, but which we are unfortunately not aware of. It took a short time to get proof that lucid dreaming occurs only during paradoxical sleep, thanks to Dr. Stephen LaBerge and his experiments. The nature of dreaming is indeed completely paradoxical. Within that period and that reality, we have an utterly increased wakefulness, with our body being turned off. On the other hand, what is turned on is a world for which, in addition to all this wakefulness, we cannot recognize that it is unreal. We bring our own qualities and character into that unreality by living in it and acting within it, just as we do in this reality. We are so awake during the dreaming period that we are not even aware that we are dreaming. This is the true nature of this condition, which was named paradoxical sleep or paradoxical state of the brain long before it was called the REM phase. Indeed, dreaming is set as the third state of the brain, as different from sleep as sleep is different from the waking state, and all our efforts must aim in this direction at any cost. The nature of dreaming is paradoxical, and we must understand these heavens as a pond full of wild fish; we have to cultivate that pond down here, instead of looking up at those heavens as the worst failure of all Aspirants for centuries–in an attempt at something so paradoxical as achieving awakening of our being during wakefulness.
The period in which our being is immersed in the most exalted essence, in which we are at our most complete, when our brain functions as never before, and where that vast whole we call existence casts no shadow—for the light radiates from within—is not the waking state, but the REM phase. And as we have already established, its nature is paradoxical: despite immense cerebral activity, we remain unaware of it. We are so conscious that we lose awareness of it, so aware that we become unconscious of it. We are so present everywhere that we cease to be present only here and now, thereby ceasing to be what we recognize as “ourselves,” for that “I” is both here and there. And when “I” is there, it becomes “it,” losing everything that “I” once was.
Nevertheless, this astonishing paradox, which shows us that it is far more than a mere incidental mechanism but rather the essence of our intrinsic nature, is not the end of this story. We have yet to establish the divine connection between the highest spirituality and the most mundane, physical sexuality.
Now, let us step into the dawn of humanity, a time when humans were nothing more than blind animals, driven solely by basic instincts for survival, in the era of prehistory. The human brain had the task of protecting humanity from numerous external threats that endangered its life, with the greatest threat coming from various predators, many of whom hunted at night, when humans were most vulnerable. During the entire night, the most vulnerable moment occurred during the phase when the human was weakest and most defenseless against an attack, while sleeping. No matter how much the brain succeeded in guiding and teaching about warmth, food, and protection from weather and other dangers, it was still condemned, sooner or later, to sleep and replenish its energy through rest, without which it would face certain death. A lack of sleep, just like a lack of water and food, would eventually lead to the individual’s deterioration and eventual death. And now, no matter how much the brain ensured survival during the day, by inventing ways to create divine fire, taming the elements, and building shelters, it was completely powerless to protect the individual during sleep. Cocooned in the reality of sleep, dreaming of food when hungry, dreaming of warmth when cold, the brain, like a concerned mother, gave everything for its child, yet could not prevent predators from sneaking up in the dark and attacking at a moment’s notice, tearing the human apart.
But how extraordinary is the path of humanity, how intricately woven is its greatest potential for adaptation, crafted over millions of years of growth, cunning granted by Athena, Thoth, Hermes, Saraswati, and all the Æons of the Gods combined. In the terrifying moment of human passivity during sleep, completely and unreservedly exposed to the jaws and claws of predators, the brain used that moment of weakness to its advantage, inventing a way to protect the individual even in such a dire and vulnerable position. The brain performed something extraordinary, and in the REM phase, as the human being plunged into a better, more pleasant, and easier reality of sleep, projected and served by that same brain, it simultaneously severed the flow of electrical impulses along the spinal cord, rendering the human being paralyzed. Everything below the neck was numb and rigid, unable to move, which was exactly what predators instinctively avoid—they avoid eating carcasses, fearing contamination. Most predators attack and kill living prey, altering their physical traits and characteristics to suit the hunt. Hunting is essential for a predator’s survival—if the predator breaks its leg, it is the end for it, with no ability to chase and capture live prey. It is doomed to death. For many reasons, including the danger of poisoning, predators avoid eating already dead bodies. Our elevated brain used the predator’s caution against them, allowing the human, in the weakest and most vulnerable moment of life, while dreaming, to appear as though it were dead and decaying. If a predator approached a dreaming human, even daring to gently shake it, the human would not react, as it would feel nothing—because it was paralyzed, cutting off all sensory stimuli. The predator would assume it was a carcass and continue its hunt, seeking live prey that was certain. What we have today is a divine remnant not of struggle, but of victory. We have often been defeated in the battles of fate, but the brain ensured victory in the war, always cunningly and in every way, building the most perfect outcome of life—human consciousness.
Our mind still takes on the role of protector, trapped in its time, in fear and concern for the survival of its child. And like every mother, who burdens her child with questions of whether it is hungry, whether it is warm, whether it needs something, the great mother Binah keeps her child close. Her dominant state is fear and worry, with the greatest fear and concern being that the child may leave and not return. Therefore, it constantly calls, beckons, and warns the child to stay in the house with the mother, where it is warm, where there is always food, where it is always safe, and if it ventures out there, far from the mother, it will not survive. Binah will do anything, from threatening, softening, lying, flattering, even physically reprimanding, oppressing, confining, and limiting her own child, all for its good. This mechanism still takes on the role of protector, trapped in its time, in the dawn of the Æon, because it has no way to transcend the idea from which it is made—the idea of time and duration, in that hidden sector of reality where the Holy Guardian Angel resides: in the concept of the moment.
Of course, there is a much simpler explanation: the phenomenon of sleep paralysis during REM sleep is a protective mechanism that prevents individuals from physically acting out their dreams. This temporary immobilization ensures that dream content remains confined to the realm of the subconscious, preventing potential harm to the dreamer and their surroundings. From an evolutionary standpoint, this adaptive feature likely evolved to enhance overall survival and prevent injuries during sleep. Even today, every time we lie down to sleep at night, we go through the process of transitioning between REM sleep and deep sleep, where the REM phase is almost exclusively accompanied by muscular atonia and what is known as “sleep paralysis,” a phenomenon that many people experience in such a cruel and terrifying way. Now, after thousands of years, spanning centuries throughout this entire story, we finally arrive at the essence, ultimately uncovering the reason we set out on this journey in the first place.
But what is the true answer, and can we even provide one? For the Aspirant, this should be nothing more than another mental exercise within our program, one that weaves countless possibilities into the labyrinth of the mind, from which they must either find their own way out or remain ensnared in the comforts of self-deception, convictions, and illusions.
The careful Aspirant will notice that we stated that the REM phase is almost exclusively accompanied by muscular atonia, or paralysis. The phrase “almost exclusively” was carefully chosen, as there is only one organ that does not fall under this block and is not relaxed, but rather tensed, ready to respond to its nature and strive to fulfill that nature. Of course, this is in addition to the muscles responsible for maintaining automatic functions, such as the heart and lungs, for example, as well as the eye muscles, which is why this state is called Rapid Eye Movement. The organ in question is the human penis. Men know well why and how excellent morning sex is, and how everything is easily done. When we wake up immediately after the REM phase, in other words, when we wake up at the moment the dream is unfolding, men will notice that their penis is usually erect. How fantastic this is, how our biology, over all these millions of years, has left a brilliant trace and connection between our innermost spiritual being and the most mundane sexuality. Divine providence seems to have deliberately pointed to this connection, underlining it to the extreme, so much so that even the greatest skeptic and blind person would notice that, out of all the muscles that are important for our apparatus, at the moment of the brain’s most intense activity, the only companion, the only ally in this sacred act is the penis. The deepest spirituality, together, side by side, with the penis—dignified, magnificent, free. This subtle connection of true realization with our sexuality, chosen by our beautiful nature, has left us awake only in the mind and the penis during this elevated paradoxical REM phase. It seems almost as if we are being reminded that spiritual striving is always parallel to physical erection—not symbolic, not in a figurative sense, but the real one, which we often avoid with cunning excuses, seeking light in a bowed abyss instead of in the elevated phallus.
Since we are on the subject, I have always encouraged the Aspirant to consider the Signs of LVX from a sexual standpoint, which I find particularly useful for the Zelator. LVX reflects the IAO formula, which is understood in our Academy in two ways. The first, often cruelly proclaimed as Old-Æonic, in which the formula is linked to the principles of Isis, Apophis, and the slain-resurrected God Osiris. The second, New-Æonic, where the principles are Iacchus, Asi, and Horus, the victorious and crowned child. I am by no means an advocate for declaring formulas as Old-Æonic. Each formula, within its own time, has manifested the true nature of the Æon. Therefore, each formula is timeless, above Æonic; what is old or new can only be our mind. Each formula is inherently new by itself, as long as our mind applies it to its own momentum, its own benefit. Each formula had its purpose and nature, and as such is always the reward of the Ra-Hoor-Khuit.
Within the LVX symbol, Osiris slain and Osiris risen represent the Flaccid Phallus and the Erect Phallus. In the moment when the great Goddess chooses us and approaches, in that sacred moment, there are only two true grades, only two kinds of magicians. Those who will be frightened and bow their heads, humble, waiting for the Goddess to approach and show mercy. And those who will greet the great whore with raised Phalluses and lowered egos, allowing her to ride the Great Beast. The entire Universe will bear witness to this exalted penetration, to the wave and ecstasy of the Great Work. In this divine binary code of the Cosmos: the Phallus and the Kteis.
The occurrence of penile erection during REM sleep is known as nocturnal penile tumescence, NPT in short. NPT is a normal physiological response and is not necessarily linked to sexual arousal or explicit dream content. Research indicates that NPT is a manifestation of the complex interplay between the autonomic nervous system and the release of neurotransmitters, hormones, and other physiological factors during the REM phase. The connection between body paralysis and penile erection during the REM phase indeed can be interpreted from various perspectives. From a physiological standpoint, the simultaneous occurrence may be coincidental, with each phenomenon serving distinct purposes. However, a more nuanced exploration considers the intersection of these phenomena as a manifestation of the sublime swinger encounter-the body, the mind, the Cosmos, and Nothingness.
Penile erection during paradoxical sleep, or the REM phase, aptly reflects the position of the Zelator, which, much like the penis in that particular state of the brain, thrusts and directs the Aspirant toward the heights of Tiphareth, while also firmly rooting itself in its sacred corporeality, not mystical or spiritual, but mundane, solid, and sensually tangible. The Zelator constantly holds their gaze toward those heavens but never touches them; they reside on Earth, yet no longer fall to it. Here, the bed of tantric pleasure is as essential a scenario and dimension as the boxing ring, with both spaces fostering a sparring of pure physical enjoyment and spiritual realization. This is something every Zelator should always keep in mind.
The essences of the Neophyte and the Zelator are intertwined by many living, delicate threads, complementing and supporting each other, mutually paving the way toward LVX. Yet, there are subtle differences and divergences that the Aspirant of our Order must incorporate into their meditation. If we carefully examine the book of correspondences[1], we will see that the Neophyte, as Malkuth, represents the Kingdom, while the Zelator, as Yesod, symbolizes the Foundation. Both concepts imply a sense of solidity. However, upon closer examination, Malkuth pertains to form and physicality, whereas Yesod is associated with subtle strength and energy. Foundations are robust, providing support, while the Kingdom is solid and firm.
The illnesses traditionally linked to these concepts further illustrate their differences. Malkuth is associated with sterility, and Yesod with impotence. Sterility, which hinders the manifestation of life, reflects this Sephira’s curse. Impotence, related to Yesod, also hampers development but to a lesser degree. It involves a blockage of energy, whereas sterility blocks form. Sterility carries the idea of disabling life and manifestation, while impotence primarily disables pleasure. This contrast between firmness and fluidity clarifies the unique characteristics of Malkuth and Yesod, as well as the roles of the Neophyte and the Zelator. Finally, and no less importantly, we must gently remind ourselves that only these two exalted, neighborly grades, the only ones within the plane of the Golden Dawn, have prescribed rituals of self-initiation: Liber Pyramidos, which introduces the Aspirant into the grade of the Neophyte, and Liber Cadaveris, which introduces the Zelator.
We can observe that many grades meet at the idea of sex magick, each approaching the operation from their own perspectives, using tools and instruments specific to their skill, obtaining different results and experiences, but ultimately doing so and complementing the knowledge of the Great Work, their own Great Work, the only one of its kind.
Thus, even the Neophyte can succeed and begin the journey of exploring sex magick, particularly through the physical and sensory aspects, but also under the strong influence of Binah. The encounters of the Neophyte with the Vampire—an archetypal force that drains, transforms, and leads to temptation—or with the raw power of Nefesh, may present experiences that, however harsh or even unbearable, when sublimated, become a powerful wind in the sails of the Aspirant’s investigative endeavor. These forces push their being in entirely different and authentic currents of their sexuality, which begin to manifest and liberate.
The Zelator, further, harnesses this wind, deepening their understanding of sex magick through the study of techniques, symbolism, and mental talents connected to it. By expressing perversions and exploring personal taboos, they connect with flows that are closer to their true nature, becoming a conduit for that great current. Pranayama and Asana liberate, or rather, awaken the subtle currents in their body, breaking down barriers of shame and insecurity, allowing them to accept their form as the temple of power.
The Practicus sees the deep connection between Eros and Agape, realizing that sexuality is not just an act, but a state of consciousness. They explore sexual trance, experimenting with techniques to extend and prolong orgasm, sharpening the Will and resisting the urges that pull them to surrender and give in to climax. They understand that ecstasy can be skillfully shaped, directed, and used as fuel for the Will and magical transformation.
The Philosophus, finally, approaches sex magick from the sphere of Bhakti Yoga, devotion through love and union. Their practice may involve working alone or with a partner, often through carefully crafted dramatic rituals of tantric union. Through inner Alchemy, they become capable of perceiving the allegories and symbols woven into something seemingly simple like sexual union, recognizing within it echoes of the divine marriage, the alchemical wedding, the union of the micro and microcosm.
These are just examples of how the idea of sex magick is refracted through the prism of the grades. Certainly, the Aspirant could reflect on the entire process and construct their own attributions and combinations, which would also serve as an excellent mental exercise, perfectly suited for the development of a Zelator.
Indeed, our entire system is composed of inseparable subgroups that collectively contribute to the whole in a specific symbiosis. The grades in our holy Academy intertwine, twist, and support one another, but often obscure the sun from each other. Our art should only be understood as a whole; it is utterly impossible to comprehend the system of numbers if we favor one number’s value over another or exclude any number from the numeral system, be it decimal, octal, binary, or any other. We firmly oppose any specialist doctrine; our path lies in interweaving and interaction, not in exclusivity. Although we strictly advise that an Aspirant should not concern themselves with the work of another Aspirant, this does not mean that their current grade forbids them from occasionally stepping into another’s program, whether it was completed long ago or is yet to come.
This is yet another perfect place to demonstrate the method of the mind required by the Zelator and later the Practicus, showing it within their own grade, in practice and coexistence with the work, rather than in theory and the idyllic shelter of obligatory literature, which binds every self-taught bureaucrat with the title of Master of the Temple.
For instance, although it is intended for the grade of the Philosophus, the practice known as Mahasatipatthana can bring remarkable results even in the grade of the Zelator when practiced with a focus on orgasm, and we have already seen an excellent implementation in working with Asana. In the context of sex magick, it is especially valuable when working with orgasm as the central point of this meditation, a significant part because it is doomed to last briefly. The Aspirant first realizes that “this” is a beautiful feeling, defined as a very short beauty; then, it is simply a feeling created in someone who needs such beauty, and who perceives a certain neurological change within their brain structure, which that same structure names as orgasm. This is the very idea now transferred into the brain structure of the one who reads these words and creates the imaginary experience of orgasm without actually experiencing it. Now, the idea of orgasm equally implies the limited apparatus of the mind that frames all orgasms as being experienced in a similar way, with very small deviations, which are purely of a bureaucratic nature. Suddenly, the Aspirant realizes that everything observed about the moment that has passed is a witness to the perception of that moment which tells us nothing particularly, except that it has passed. And when we focus on this passing, we see that it is made of a new pleasantness and beauty, which is now perceived as a new moment. All that multidimensional moment, the sensation around orgasm, seems like a shell that hides a pearl within itself, but this pearl is not bright—rather, it is dark, because it simply does not exist. But because of it, our attention exists. It now perceives something that has long passed, and in this, we build a new feeling, which we now perceive as nostalgia for yet unfulfilled orgasm, somewhere ahead in time, knowing that it will come again bringing new pleasure, new enjoyment, which is equally now and here, rather than then and somewhere. Indeed, Mahasatipatthana with a focus on orgasm is an exceptional practice for the development of a Zelator, which all further grades, especially the Practicus, can also perform, particularly nurturing the mental and airy aspects of the magician’s nature.
Since orgasm is already being discussed, we can now introduce an effective exercise. The Aspirant is instructed to extend the tongue and breathe through the mouth while engaging in masturbation or sexual union with a partner, whichever is available, as the key requirement is that the act leads to orgasm. Throughout the process, the Aspirant should focus on the taste and sensation produced on the tongue by the breath. The breathing should become slightly faster and shallower than usual, though not to the point of inducing hyperventilation. Let the object of their attention be the impression created by the tongue, let them explore the airflow and the irritation on the surface of the tongue, let them try to feel the specific taste that is barely noticeable at first, a very specific taste, which later brings the scent as attention becomes increasingly focused on the sensation brought by the tongue, caressed by the breath that passes over it. Let them close their eyes, and while sexually stimulating themselves, imagine that their tongue is their only sense, and that the stimulation they receive from the breath works like a radar, creating their reality. Let them imagine that this sensation is all they receive from the Universe, let their mind dwell on this sensation as if it is their only purpose. As time passes, the intensity of this strange taste and later smell will drastically increase, let them intensify the inhale, which will now further change the perception of this strange sensation. The tongue will begin to reveal entirely new tastes, and most importantly, the mind, astonished by this process, will enter a particularly distinct trance. Let the Aspirant intoxicate themselves with a mixture of sexual stimulation and the forced inhalation of breath over the outstretched tongue; let these two senses merge in the magical bowl of the Self. Let them, like an alchemist, construct an entirely new impression, a completely new sense, a completely new “I.”
After just ten minutes, the tongue will be as intoxicated as the mind; it will bring various stimuli to the brain, producing strange and completely unusual impressions, all of which will collectively affect the Aspirant’s being with a peculiar kind of intoxication. Let the Aspirant explore, measure, and savor the tastes and smells that arise as they inhale deeply with their mouth open and their tongue extended like a cosmic serpent. This taste and smell will be shaped by the mind’s attempt to perceive the Self within them. What they are experiencing is the sensation of the Self—the scent and flavor of Selfhood—as the brain presents it through an otherwise meaningless act filled with sensory impulses. Along with sexual stimulation, and influenced by numerous vast and abstract patterns, they will begin to embody what we so cunningly strive for—the nature of the Angel. After half an hour of this breathing technique with the tongue extended and combined with sexual stimulation, let the Aspirant, if possible, proceed to oral sex, ceasing the previous breathing and now directing their tongue to their partner’s genitalia. Let them pay close attention to the taste and smell; they will be astonished by the distinct and novel impressions their mind now gifts them. This practice can lead the Aspirant to extraordinary achievements, all of which should be carefully documented in their Diary.
This exercise is particularly interesting, where the Aspirant, at the very moment of orgasm, bites their tongue with their teeth, as much as possible, and holds this grip as the orgasm overtakes them, as if they want to squeeze all the fine and new sensations they have received, all those strange tastes and smells, and now squeeze them with that grip, submerging their entire skull and mind in that miraculous perfume. They may be surprised to find that the entire day, they will carry the scent of that divine fragrance, the sweet scent of their own soul.
In a similar way that mixing blue and yellow creates a third, new color—green—the blending of sharp, relentless pain with pleasurable orgasm creates something entirely new. And here comes the fantastic reaction of our divine mechanism: we do not get another, third sense, but something truly astounding—we get another Self. You will notice that these two sensations are now experienced by two completely different entities, and with this appearance, something even more fantastic happens: both entities are not yours. When the sense of orgasm, or the sense of pain, was present, the Self took over the reality of each as its own. But now, when two completely different sensations emerge, two entirely distinct circumstances that both disturb and attract, the Self demonstratively withdraws and ceases to be either of them, allowing us ample time to present it as something important for the Zelator and Practicus—as a value and unit.
However, there is one more extremely valuable condition that drives this entire process. Namely, it is crucial that the Aspirant bites and holds their tongue at the exact moment of orgasm’s arrival and, in the same way they began, releases it at the precise moment of cessation. The conflict between the timing of the beginning and end of the orgasm, and the biting of the tongue, affects the mind, leading it into a completely specific experience—not of time, but of a moment—in that value where the Self dwells, being outside of time, all time, with complete immunity to the influence of Binah, which cannot be said for our body and the Ego within it. The Aspirant will notice that it is very difficult to pinpoint the moment of orgasm’s peak and its complete end, as these are processes that come in waves—sometimes shorter, sometimes longer. Most importantly, our perseverance in observing them actually increases both the intensity and duration of such a stimulus. All of this from an entirely brief exercise, which more resembles a child’s game, like a bodily pulsating movement repeated while waiting for something or being bored, turns into an exercise that opens the channels to the reservoir of the Self. An entirely senseless action of the mind, which assesses when to begin and end the stimulus of pain that follows the outpouring of the highest pleasure, as if weakening the Ego’s defense before the rush and flow of the Self, which, in that moment, is more easily perceived and mapped, giving our mind enough time to silently and secretly slide the magical link towards the most cherished and unique thing in the Universe—the Pure Will.
One excellent exercise is to experience orgasm without surrendering to pleasure, without arousal, imagining any exciting scenario, but rather as if one wants to experience it purely neurologically, not through enjoyment or sexuality, completely indifferent. The Aspirant should, at the moment of experiencing the orgasm, intentionally lose interest in it, as if dismissing it. To achieve this, it is quite effective to make a relaxed face, as if you are bored by the entire occurrence, as if it caught you at a much more important moment. It is similar to receiving a phone call that you have to answer while doing something much more interesting. It will be very interesting to observe the quality of the orgasm, but more importantly, the period after the orgasm ends. The mind will be surprised by such behavior and will now be slightly startled and mildly confused. This passive, disinterested mode of being complements the performance of Mahasatipatthana during orgasm, as we mentioned earlier.
Tantric work with a partner contains beautiful interpretations and inventions that do not involve sexual intercourse at all and even lead to much deeper closeness than what is achieved through penetrating sexual union. It is not uncommon for the explosive communion and excessive energy of sexual union to sometimes cause a blockage in the spirit’s ability to assimilate and implement such sudden and often shocking unity. Therefore, it is of utmost importance to get used to not touching each other or asking your partner to touch you when aroused, to proceed slowly, very slowly. It is important not to tie a manic urge to touch and rub while the passion is within us, but to focus on stimulating the partner. A great exercise is to be naked with your partner all day, but not to talk about sex, teasing, or anything that might increase desire or sexual appetite in any way. A strange state occurs, and a strange type of closeness is achieved, one that is more intimate than sexual intercourse, yet even more exciting, even more sensual in many other senses that now flourish in our being. From all of this arises one of the most important instructions I offer you: the essence of closeness is to feel it before touch. In that scene, on that stage and sketch of the Universe, sexuality is only background lighting, the accompanying music in the film that increases tension, and only brings immersion into the scene, which revolves around the cosmic pair.
And of all the expressions, concepts, and ideas interesting to our soul, whether Western or Eastern: tantric, sexual, divine, Kundalini, Suvasini, Vajroli, Mudra, Shakti, Kriya, Bindu, Chakra—the one word that should truly intrigue us and capture our focus is “couple.” And of all the many words written and read from the beginning of this lesson, is there a more beautiful, more elevated one than “couple”? There is no better instruction than discovering what this word truly means in practice. Try being with someone as a couple. Just that, very simply. Be with someone as a couple, however you want, with whoever you want. Focus on it, give your best to be a couple. Not just to be with someone, but to be a couple. In such a couple, is your “Self” dominant or theirs? Are you the same with the couple, exactly the same as when you are alone? How much of you are you with the couple? Is the couple a new, unique “Self”? The couple equally contains both you and me. Without ever mentioning either you or me. The same word, when spoken by one, always creates the idea of the other in that one. That is the magical formula for the annihilation of the Ego, but not through destruction, rather through its inclusion in the process of Oneness. Not union, not unity, but Oneness, thus becoming the most exalted Yoga.
Can you be a couple with someone who does not want to work on themselves at all? Can you be with them, knowing that the world will end in a few minutes, and during that time, you would not be able to do anything meaningful with your partner, except just being with them? Can you be a couple with someone who wants nothing spiritual, nothing special, except to be only with—you? Can you feel the breath of your Angel upon your neck, its scent still lingering in the air around you? Can you now grasp how it sees you—living in devotion to everything but the Angel—while it remains beside you, unchanged, ever present, all that time? That bond—that is Tantra. Its entire essence is captured in a single word. One mantra alone: Couple.
Perform the ritual naked in front of your partner, occasionally looking into their eyes. After each vibration, after each sign, movement, or verse, look away and gaze into your partner’s eyes, who must follow you with their monumental and frozen attention, like a stone statue. Let the partner avoid expressing any emotion; they must not show any reaction or impression about your performance in any way. You must understand that the partner is the Universe itself, now pausing to host your effort and dedication, freezing all the mechanisms of their manifestation, and instead, staring in awe at something they have never had the chance to witness before–the ritual you are performing, as a unique act of creation beyond comparison. In that wonder, you will establish your trance and the shift in awareness that will be very specific. You will see that a trance will be awakened within you, one with the power of a hurricane, striking every cell and pore of your Body of Light. Your attention will be as hard as diamond, your memory and recall of the text will be far more flexible than in the usual performance, and the feeling of sexual arousal that will arise from the cold gaze of your partner as you perform the rite naked, will create a fantastic blend–an elixir of unparalleled achievement from which the Self will be strengthened with an exaltation, enthusiasm, and ecstasy.
Try something quite simple: undress in front of your partner, sit in front of them, and begin masturbating, while they must remain completely indifferent and cold towards the entire thing. They must observe and measure you with a cold expression, as if they are watching a boring film. Is your masturbation different than usual? Try to feel what arises within you. Shame? Discomfort? Or perhaps a completely different kind of arousal? What is it specifically? Try to carefully explore the feeling that arises within you, look into your partner’s eyes, without averting your gaze, without closing your eyes at the moment of climax. You will notice a completely different kind of attention and awareness that begins to establish within you.
The use of masks can bring such freshness and new energy, not only into the tantric act but also into ordinary, everyday sexual relations. From the very construction of the mask, from choosing the idea to be carried and represented by the mask, to selecting a hero, God, or even an animal, it already represents a significant element of the Aspirant’s transformation. Begin questioning yourself: what idea do you wish to awaken in yourself during the tantric act? Is it perhaps a totem, an animal representation, maybe an Egyptian deity? Something animalistic, cruel, and raw? Or something completely divine, pure, angelic? Create and paint your mask, invest effort and time into its construction. Once we have chosen and created a mask that now feels like a personal, completely authentic flow of energy, in other words, when it represents what is already within us, we can move on to something more concrete–we can notice three completely different ways to use the mask.
First, the tantric act where we wear the mask while our partner does not. In this form, the energy expressed through us is so penetrating, as we are the ones through whom this energy manifests and is directed toward our partner. We take on the role of the avatar and see our partner as a lamb toward which the divine falcon is descending. The second form of using the mask in the tantric act is when the mask is worn by our partner, while we remain exposed, surrendered to the force of change emerging from the partner. The third form may be the most dramatic, and that is the use of the mask by both participants. This form is particularly suitable for the manifestation of various myths and legends, whether it involves the encounter of Pan with Syrinx, Dionysus with Ariadne, or the Minotaur with Theseus, Tristan and Iseult, Hercules and Deianeira, Leda and Zeus, Bacchus and Ariadne, or anything else that might benefit the Aspirants. We should not be burdened by the form of the ritual or the text itself; all that is necessary is fitting music and a fragrant incense stick, and surrendering to the moment. However, it is not bad to try a more structured form and recite certain ritualistic phrases, or even take on divine forms in some formal manner. But this certainly does not mean the result will be better. The bed is the only stage; masks and improvisation are all that is needed. We may be surprised to find that sometimes Achilles will be the one whom Penthesilea captures and turns into a slave, or Theseus will release the Minotaur, who had spent eternity in the labyrinth of their own complexes and fears. Perhaps Theseus will be the one to kill the Minotaur, bringing it to the light of acceptance of their own constraints and lack of self-confidence. In all of this action, Aspirants must know the ultimate principle–by putting on the mask, you have uncovered the Self.
Sex magick and Tantra have become very popular topics in many books, and today it is easy to get lost in the multitude of titles in these areas. We can notice many sex magick instructions focusing on fulfilling desires during orgasm, with one of the most important aids in such work being visualization. In short, it is advised to focus intensely and powerfully on the goal or desire during the orgasm itself. The Aspirant directs their attention toward imagining how the desire is fulfilled, with all the possible and impossible details, involving the power of visualization, while enjoying the orgasm as a mere side effect. I must share my experience that all of this leads to terribly weak results, if none at all. Our focus should never be directed towards the desire itself, because our mind is too powerful to be swayed by such a young and fragile stem, like the terrifying hurricane of thoughts that strike it with the harsh censor of reality, that reality where it is impossible and difficult. However, if we direct our strength to an entirely different front, where the mind does not expect it, it is possible to achieve wonderfully different results.
In practical terms, it works like this: instead of investing energy into creating another reality where the desire manifests, we will invest energy in eliminating the belief that it is impossible. First, we state the desire or idea we want to manifest. It must be expressed in a positive potential, in the present tense, never in the future. A desire like “I am not afraid” will never have a chance to be fulfilled. Instead, “I am brave” is something entirely different. Moving forward, use the second and third person singular: “Dušan, you are brave,” it is also very suitable to say, “Hello, brave Dušan,” and finally, “Dušan is brave.” This now completely shifts the hopeless open front into the scenario of guerrilla warfare, where we have a much better chance of success. However, instead of investing willpower into this affirmation, mindlessly repeating it like an ancient mantra, waiting for divine grace to manifest it, we will do something far cleverer. State it only once aloud, then retreat into silence and anticipation, observing the reaction of your feelings–we wait for the response from our being, whether it is a physical or emotional reaction, anything that arises as an echo of this sentence within our being. I am currently speaking this aloud, and as I say it, I can feel a strange sensation in my chest, like the discomfort I used to feel as a child before going to school, early in the morning. That tightness in the chest, like anxiety in that area, is a reaction that arises in me moments after I utter the affirmation. Certainly, it could also be a physical reaction, such as frowning and lowering the forehead, a subtle itch in a specific part of the face or body—these are also reactions that can manifest. It does not matter how precisely this is the exact reflection and reaction to the specific affirmation; what really matters is that any event, any change, is linked to the reality of uttering potential. These two events must lean against each other, like two plants grafted together. The next step is to present the color and shape of that sensation, in my case, the discomfort in the chest that appeared immediately after uttering the affirmation, which should always be repeated just once, clearly and loudly, never more than that. Try to determine what color and shape your sensation has now. Is it rough or perhaps smooth? Oval with fine edges, or sharp? Round, triangular, thin, or maybe hollow? In my case, it is a rough lump, brownish-orange in color, something like an undefined, rough, rusty clump, very heavy.
Now I want you to do something truly wonderful; I want you to think of that lump as it is in your mind and, with a light inhale, begin to spread it around. Imagine that its color, its entire properties, begin to fade as it spreads. Just like the color of a balloon, when we begin to inflate it, starts to thin out, now in the same way, I want you to use your breath and spread that object, which reflects the counterreaction and rebellion of our being against the claim that we are brave, until that representation fades and thins. This balloon will fill not with air, but with attention. Inhale more and more, and as the lump, which is now fading, grows over the entire room, the entire city, then across the entire planet, its barely perceptible outline expands even more, into the vastness of space. And now the true magnificence of the entire process happens; when you reach the limit of your lungs, when you almost have no air left to inhale and when your lungs are full of air, simultaneously, your object, now at the very limits of the Universe and existence, already completely faded and barely persistent, now at the very end, inhale just one last micron of air, and that balloon bursts like a soap bubble. Try to feel that burst with that last fraction of an inhale, feel free to even pause that last micron from the earlier constant inhaling, and now make a visible physical effort with your lungs to inhale it, and the feeling of the balloon bursting becomes clearer. Now, direct all your attention to what remains, and what remains is a present and palpable nothingness. Feel the emptiness left by that burst balloon, feel the relief from all that expansion, from all the space that your object occupied as it expanded throughout the entire Universe. The last effort of your lungs to inhale that micron of air has exploded that balloon, and now you reside in that strange state of emptiness and nothingness. From this state, repeat the affirmation; you will see that the reaction and rebellion of your being no longer occur, or if they do, they manifest in a weaker form. It is entirely possible that your being will now determine some other form, color, and sensation. The process is the same; dissolve it in the same way by inhaling and spreading the balloon that represents that sensation, shape, or color, spreading it to the farthest limits of reality, thinning and fading more and more, and then, with the final limit of an inhale, puncture it, leaving emptiness instead of the balloon. This process repeats, thinning the idea of sabotage and blockage of the affirmation, until only complete emptiness remains. It does not take much repetition, after just a few such bursts and thinning of the blockage, your being reaches an extraordinary state of nothingness, which is by no means negative but full of potential, in which all these atoms of emptiness form a molecule of possibility.
When you enter this state, when you utter the affirmation without any response in your being, without any mental or emotional echo that could counter it, it is precisely in this state that you must bring yourself to orgasm, either through masturbation or with a partner. It is crucial that, at the moment of climax, you do not focus in any way on desire or affirmation. It is already woven into the void, which now, completely naturally, like a divine vacuum, will draw in its energy. You simply need to enjoy the orgasm and allow its nature to unfold, untouched and without any secondary effort, so that you experience the orgasm in its full sense, surrendering to it through every pore of your being. Once it is over, simply witness the departure of that pleasure towards the void, as it fills it for the first time with the satisfaction and beauty of the orgasm you just experienced. This will be the first manifestation that fills that void after it was created by the bursting of that balloon. Observe the entire process of drawing out the feeling that blocks and suppresses the experience of desire fulfillment as if it were a New-Æon “cut, copy, paste” option in your reality. That is all that is required, truly.
All these instructions and guidelines, whether more or less interesting, are ideas that you may find useful for your personal work. They are merely forms of a pledge; we are changing our attitude toward sexuality, but also toward women. Always toward one woman, not women as our mothers, wives, sisters, no, not at all, but always, in every way, understanding that all women are always only one woman. Whenever she arrives, she has come as the One, knowing that she has come only and always to us, to one unique individual. Toward her, we must always be the same, elevated, only hers. We must stop getting distracted by the issue of women’s rights and start searching for the right woman. And in that sacred act, we will find the Yama and Niyama of the current Æon. In the light of Tantra, we must introduce a new way of foreplay with the Self; finally and forever, we must stop calling this current age the New Æon, but rather the present Æon. That hour is not ticking for someone else, nor is that Æon somewhere out there. It is the name of the present, just as the seconds we experience are slices of the moment, similar to onion peels. The current Æon of Horus is the pointer of the Self, not the hand of a clock. Reality says it is exactly five and fifteen minutes in the afternoon, May 10, 2025, while Selfhood says it, just slightly differently—it is precisely the Æon of Horus. Both coexist in the same moment of presence and awareness, yet in different realms and observations. Seconds pass, while Æons endure, one interwoven with the other, but they do not touch, much like an ant traveling along a Möbius strip.
We have established new insights in working with Asana, Pranayama, new forms of meditation, and practices that invigorate our spirit, making it more alive and easier to succeed by changing our approach to the whole matter. But what about Yama and Niyama? We can understand the Yama and Niyama of this Æon as our true relationship with our own sexuality and our relationship with our partner. There is something poetically fitting in the thought that the Yama of the Æon of Horus resides in women’s rights, while Niyama is the search for the right woman. However, I intend to elaborate further on my perspective.
Regarding sex, we should not have excitement, expectation, or fascination any differently than we would when anticipating a meal, during an evening walk, or while listening to our favorite music. It must be such a natural thing that we integrate it into our annual schedule, where a lunch break is just as natural as a break for sex or masturbation, depending on whether it is a longer or shorter pause. Why not take a short break at work, together with your colleagues—some enjoying their coffee, while you masturbate—everyone sharing the break in their own way? Even now, as you read this, simply by feeling astonishment at this idea, it shows that we are far from implementing sex in our lives. Is it possible that something so beautiful in our lives, for all people on the planet equally, regardless of cultural, linguistic, or any other difference, for the vast majority of us, causes a feeling of secrecy, shame? In fact, even an excessive euphoric feeling is equally wrong and fruitless. The difference between how sex was understood before and how it is experienced by the Aspirant of the current Æon is the difference between visualization and imagination; you can visualize a naked woman, but you need to imagine making love to her. This is a completely different aspect of the soul—one brings effort and mental exercise, while the other brings pleasure and the play of the Self, even though the same woman is the focus, but with such a different approach. Do not visualize her. Imagine making love with her.
We can say much about this topic, but everything said so far can be reduced to just two words—words that embody both the essence of Tantra and the etiquette of the Æon of Horus: “Undress her.” That’s it, really. Without sexual contact, without impulse, obligation, or excitement. Would you undress her if you knew there was nothing after that? That after you undress her, she will continue her sacred work, lustful and purple, moving deeper into the night, without you? Undress her, slowly. Undress the Goddess, but only that, since there is nothing “after.” Not for “you.” Not for “me.” Not for any “I.” Undress her—your girl, wife, Goddess. Undress truth, the Universe, the Tree of Life. Undress it all. Take it all, take it all down.
If we can undress her without thinking of anything after, that beautiful act in which we peel the layers of her being, while simultaneously shedding the coverings of the Self with that magnificent action—this is the only true Tantra. Undress her, nothing more. Let that undressing last at least half an hour, but do nothing else, do not touch her, do not touch yourself, do not become excited by anything except the pure action of undressing. Let it last endlessly, do not hurry toward something that does not exist. You must eliminate from your mind the idea that there is anything to be done after, any act or pleasure in which this undressing is a prelude. Kisses, even sex, are just empty ideas that do not exist outside the context of this endless act of undressing her. Undress her, inch by inch, as if it were a massage of the body of a delicate Goddess. Slow down each of your movements as much as possible, let no piece of clothing fall forcefully or quickly; it must slide down her skin, down her body, rather than be removed. Like a snake sliding out of its old skin.
An Aspirant may be skilled in techniques of prolonged or even multiple orgasms, knowing many ways to please the priestess, but all those things together are merely a pale reflection of the brilliance of undressing. Even without anything else, undressing the priestess is enough for the ultimate achievement. Undress her, that is the only true Tantra.
For the Zelator, a very similar maneuver is prescribed, one that pertains to the entire Ruach in which the Aspirants of the Golden Dawn and the Rose and Cross of our Order dwell. A more fitting term here might be “to bare.” We shall bare the mind, just as we undress the Goddess; it is the same formula, perhaps viewed from two different planes. Tiphareth is to be bared, just as it is necessary to remove the veils of the mind, like the shroud that prevents the light of Tiphareth from being perceived as it truly is, without prisms or filters. This is not about finding, but unveiling. It is revelation, not exploration. It is not the discovery of Will, but the awakening of Will. And this Will cannot be either True or False; it can only be Pure. Pure Will, therefore, has no opposing idea, just as truth does not contend with falsehood. Truth is not an idea that contains within itself a lie; it is the nature of the mind to be constrained by pairs and opposites, yet it is precisely the idea of the pair that gives it function and nature, its very lifeblood, without which it cannot exist. These are very important principles that the Zelator, and especially the Practicus, must cultivate, sharpening their language and mind—indeed, their Dagger, approaching the phenomenon of True Nature from a far more human, intimate, and poignant side, rather than from a mystical, symbolic, or dogmatic one. Unfortunately, for our Great Experiment, both equally unsuccessful and wrong. Yet, inevitably wrong, but never in vain. Both grades dwell in the sphere of Ruach, which, among other things, represents the sphere of mental activity and specifically nurtures the idea of the mind in all its flexibility, authenticity, and uniqueness. This sphere contains many nests where different intelligences and influences reside, some of which certain schools of thought in our sacred Academy might call external, even objective. Observing some of them through the lens of sex magick opens new chapters in the work with Tantra, as well as in the practice of magical evocation and invocation.
We can witness that through Crowley’s writings, several authentic intelligences have passed, leaving their mark not only on his literary output but also on his entire life, figures such as Amalantrah, Abuldiz, and certainly Aiwass. We will not delve into treatises on the objectivity of such intelligences, nor engage in a debate that would either refute or accept claims about their existence and influence outside of Crowley’s mind. Instead, we will focus on the models through which we ourselves can incorporate them into our personal work. We will leave the discussion on the source of knowledge for some other more fortunate occasion and, for now, we will study what is being conveyed to us and how we can make use of this knowledge at all.
One particular form of intelligence, guiding in a manner that is both authentic and unparalleled, is an entity known as LAM. Its distinct nature holds a unique place within our practice. In 1919, Aleister Crowley presented an image of LAM at his “Dead Souls” exhibition in Greenwich Village, New York, which was later included in the Blue Equinox. That same year, the portrait was used as a frontispiece in Crowley’s commentary on The Voice of the Silence by Blavatsky, with an inscription placed beneath the image.
“LAM is the Tibetan word for Way or Path, and LAMA is He who Goeth, the specific title of the Gods of Egypt, the Treader of the Path, in Buddhist phraseology. Its numerical value is 71, the number of this book.”
In our program, there are certain sections that, with their completely unique brilliance, attract many young minds, as is the case with the Enochian system, for example. The study and exploration of LAM is one such detail in our work, and it is up to you to consider whether and how deeply you will engage in exploring this being and its authentic connection to the human mind, which always radiates so uniquely. As a young Aspirant, I was magnetically drawn to the figure of LAM. Many practitioners testify to very specific, vivid visions while working with LAM’s portrait as the focus of their meditation, where such experiences are often full of futuristic depictions, as well as sexual connotations, frequently interspersed with traumatic and shocking images, something I can also personally testify to.
For a long time, many Aspirants and researchers have debated whether LAM represents an extraterrestrial intelligence, an ovum, or perhaps the gleam of a penis entering the vulva. For the purpose of practical research, such a distinction won’t aid us much, but there is an interesting viewpoint suggesting that Crowley’s image of LAM is a depiction of anal intercourse, especially when we look at the area where his hands are positioned. Viewing the entire matter from a tantric perspective, it is certainly a noteworthy observation that the area around the anus is simply teeming with nerve endings, and by intertwining the contractions of pelvic muscles, which inevitably affect that area, we can present an exceptional practice that can give you answers to all these questions on its own. Or perhaps, it may raise new, intriguing questions. Sometimes, new questions can propel a person much further than even the correct answer. And sometimes, the correct answer is just as gloomy if we ask the wrong question in the first place. Asking the right question is often a more important ability than giving the correct answer. And in our sacred Academy, the right way is often found in the byway.
Working with LAM is quite simple, but the key lies in timing—it should not be done during the day or right before sleep, but rather in the early morning hours, ideally after about five hours of rest. It is necessary to set an alarm to wake us up at the designated time, then go to the bathroom and refresh ourselves by splashing cold water on our faces. Next, we should sit in a room where we have not slept and place LAM’s portrait directly opposite us, no more than half a meter away. Once comfortably settled, we need to stare into LAM’s eyes without blinking, or blinking as little as possible. Finally, we should softly and monotonously repeat: “LAM,” tightening the sphincter each time we say the name. The squeeze should be strong and brief, coming from the depths of our being, as if performing drumbeats that rhythmically follow the mantra “LAM.” This should be done for 10 to 15 minutes at most, after which we return to bed. Before we fall asleep, there is one more crucial thing to do–a practice I call focus shifting. The entire exercise is quite simple: while lying in a sleeping position, we need to shift the focus of our attention between sight, hearing, and touch every 10 to 20 seconds. Focus solely on what you see for 10 to 20 seconds, even if it is just the darkness behind your closed eyelids. The goal is to passively concentrate on your vision without attempting to see anything specific. After 10 to 20 seconds, swiftly shift your attention to your hearing. Focus exclusively on sounds, even if there is nothing distinct to hear, and passively await auditory perception. Then, after another 10 to 20 seconds, decisively switch your focus to touch. Concentrate on the physical sensations: the blanket on you, the bed beneath you, your limbs, the pillow’s surface, and your sleepwear.
This cycle of shifting focus induces a unique mental pressure. You may experience a slight spinning or dizzy sensation, a special kind of pressure on your subtle body, accompanied by a pronounced sense of transitioning between senses. This process combines pleasure and calmness, similar to soothing the soul in a cradle. The aggressive and decisive shifts act like rocking the body to sleep, while simultaneously awakening and preparing the mind for projection. The technique’s essence lies in the displacement and the pressure caused by shifting focus among the senses. This shifting can feel like a divine carousel, propelling your mind into a specific kind of awareness. Once our attention is anchored to a specific sense, we shift our focus to another, intensifying the mental pressure that comes with this transition. It is crucial to understand that the core of this technique lies in the pressure that feels almost like a physical movement when our attention switches from one sense to another. This shift must be executed decisively, forcefully, and assertively, followed by a completely passive observation of the image, sound, or touch, depending on the sense that the focus brings you to.
After completing five to six cycles of focus shifting, simply stop everything and try to fall asleep as quickly as possible. Pay close attention to your dreams, which will be exceptionally vivid, dramatic, and intense. It is important for the Aspirant to remain completely open to whatever may come; the worst and most painful thing that can happen is that nothing happens at all.
It is crucial that, during the execution of this exercise, no communication is sought, nor should there be any active desire for the invocation of LAM. The process is entirely automatic and completely passive. All that should occupy you is to perform the technique literally and carefully, without any desire for perfection. The next thing that follows is a striking experience of vivid dreams, often lucid dreaming, false awakenings, dreams within dreams, and, among other things, contact with LAM. The nature of such contact, in many cases I know of through conversations with numerous Aspirants worldwide, is intriguingly similar–a dramatic scenario of contact with a higher being, with the presence of immense energy permeating the entire experience, lingering even long after it ends. Very often, the visions are imbued with sexual, powerful energy, and messages related to technological advancements and scientific achievements of the planet, as well as the spiritual elevation of humanity.
Indeed, these experiences and visions can be profoundly emotional and startling, often filled with unsettling content. Forming a clear opinion about what LAM truly is proves to be challenging. However, nature has made the technique for engaging with him surprisingly simple, despite the complexity of his essence. The key lies in simply gazing into his eyes. The longer the Aspirant maintains this gaze, the deeper they are drawn into a unique realm. Over time, they begin to understand that they are peering into a reflection of themselves, projected into the distant future. For the purposes of the Zelator, working with LAM can be equally interesting as a means of expanding the mind through potentially dramatic experiences and visions that typically accompany this intelligence. It can also involve authentic sexual energy, which often follows encounters with this being, and which the Zelator can use to deepen their work on their own level and explore their own sexuality.
In conclusion, I would like to share a very brief vision of mine that encompasses much of what has been said. This vision can equally guide the Aspirant toward understanding the specific atmosphere of contact that accompanies LAM, while also serving to further intrigue their spirit. In all of this, there must be a desire for exploration, which is much more like the feeling we experience the day before a journey—a beautiful, ancient instinct that arises within us when we are about to encounter something new and unexpected. It is the archetype of the mystical explorer or the stellar traveler.
FRIDAY, January 23, 2004
05:23 – 06:02
I am stepping through a portal, and I appear in a small bay, on the seashore. There are fjords around me, it is gloomy and overcast. I am walking wearing autumn clothes. I sat on the sandy beach and started throwing pebbles into the water, making concentric circular waves. I am watching them, and that brings up change. The waves reach the shore causing the soil to tremble, letting big black leeches emerge from the sand. It excites me in a strange way. I lie on my back on the sand while leeches slowly start sucking my blood. I feel pain, then relief. I feel the life energy coming out of my body. I am now in the position of the “Hanged Man.” As the last drop of blood has left my body, so are the leeches moving away and returning to the sand. All that is left is my consciousness.
An airy figure of LAM appears on the surface above the sea, watching me. In the center of the circular waves I made, there is now LAM’s head. I get cramps, and I twitch. LAM sucks me into his skull. In the beginning, I cannot see anything, it is completely dark, but as time goes by, I realize that I am on one bed, connected to strange devices. A voice tells me not to worry because something wonderful is going to happen. I feel the electricity in my body. At one point, I experience a love affair with a female LAM-like creature; I am experiencing an abstract sexual relationship with that being, a supreme love pleasure. At the moment of orgasm, I suddenly return to my body, and now I am on the beach again. I get up revived and reborn. It is night; there is no one. I look at the sea—it is now a sea of sperm. I expand my consciousness, I grow, and I realize that I am actually in my brain. Then, I become one with my body.
Whether LAM is a future version of our earthly self, an intelligence distant by miles or centuries, we must consider if he might be a projection of our physical phenomenon, dissatisfied with the mundane perception of reincarnation. Whether he is an external entity or a mask, a deception of our own reflection created on the murky waters of the mind, always and in every respect, an Aspirant must know that every character is always just one character, every encounter is always just one same encounter–meeting one’s own Self. Every intelligence is, in fact, a reminder of that character residing within ourselves. However, there is a certain system of work that we follow, suggesting that the sum of all intelligences and entities in the Universe is always and only One. And that the main goal of all our skills is to meet with that One. Not another, but the One. Know yourself; no, but do something far more human, seemingly entirely ordinary. Meet yourself.
All of these instructions and guidelines are meaningless and redundant unless they are incorporated into the domain of the Aspirant’s practice, personal reflection, and experience. All of this is far too interesting and ambitious for mere reading, but the Aspirant finds value in this instruction as they progressively grow and close its pages. Reading this is merely a stimulus, an aphrodisiac for their personal work, which will be sparked by all of this, for personal exploration, shifting their mental conclusions, and, above all, their attitudes toward their own sexuality, which they must understand as a transcendent dialogue between them and their God, personal and unique, an intercourse in all dimensions of possible and impossible potentials.
Let the Aspirant reflect on all of this, let them challenge or affirm each word written here through personal experience. Let them dispute or confirm every paragraph mentioned, and let them progress further to the point where they might even leave all of this behind—or perhaps reject it, if it leads them to develop their own unique practice, theoretical observation, or thought on the matter.
Approach the idea of Tantra and sex magick joyfully and empowered, never mystically or exclusively. You are invited to a party hosted by the particles of LVX; do not arrive scowling. Come in a good mood, with nothing but your joy to bring—no need for a gift. In this vibrant play, every failure and setback is just as enjoyable as success; in this game, there is no concept of good or bad enough. As long as you are at the party, you will find joy. Whether you meet someone new, experience something new, or learn something new, it does not matter as long as it is new, equally intriguing for both your body and your beautiful soul.
Every tantric experiment must be an attempt in play, not an anxious wait in a dark underground laboratory. All our experiments should be conducted in the light, in the presence of attention and awareness. Our instruments must be sterile, that is, free from fears, obsessions, and, above all, a lack of self-confidence. The only way to be free from fear in play is to immerse ourselves so completely in the game that we forget everything else. The best thing about it is that as long as we are playing, we cannot play any differently than how we are meant to—entirely absorbed and blinded by the play itself, so much so that nothing else exists but it. Let us approach every race, every effort we undertake, as if it were a euphoric game of tag at a birthday party, the contraction of the pelvic muscles as a unique form of tickling the Angel, the stillness of Asana like a round of Freeze. Shift your perception and experience of your practices, and they will, in turn, shift their outcomes.
For instance, you may choose to view laughter and orgasm as two inseparable aspects of the human experience. If one is absent, perception remains incomplete, and the experience remains unfulfilled in its entirety. Therefore, we must unite them—only together do they have full meaning. It is only when laughter weaves itself into the act of making love, and in every smile we recognize a spark of ecstasy, that the experience becomes whole. From this seemingly simple introduction arises an extraordinary practice that can be implemented each time we experience orgasm. So, the next time you reach orgasm, start laughing euphorically and loudly in that very moment. It does not matter if there is nothing specific to laugh about—you certainly have something. Laugh at the orgasm itself. Imagine that the orgasm is the Universe’s joke on your existence, one that, in the very moment of its arrival, ironically mocks the fact that you exist at all. The orgasm is the way the Universe delivers the punchline of this entire joke, where you are the object of dark humor, a black hole wrapped up in itself, unable to understand that there is nothing to understand, because there is no one to understand it. In that moment, you understand the joke and begin to laugh loudly. Laugh with all your might at that orgasm, like a well-told joke that you now fully comprehend, like never before, like no one else ever has. Just like that, like no one else. That is the whole joke. Laugh euphorically until the orgasm subsides. You will see a huge shift in your being—it is a very specific state, one that feels like psychotherapy for the starry soul, a powerful and refreshing energy that nourishes every pore of existence.
With this fantastic practice, if it is diligently and consistently applied, we introduce an automatic mechanism that now ties the experience of orgasm to a unique form of joy, one that is different from any other, but also, the joy and laughter related to orgasmic energy. The Aspirant will notice that after just a few weeks of practicing this type of sexual climax, there is a complete shift in their perception of reality itself. Their mood begins to detach from minor events, which now hold little significance for the Aspirant, but they also begin to give cosmic and divine meaning to what once seemed trivial, like a sudden spring shower or the blaring sound of a car alarm in the street. Persisting with the practice of euphoric, even grotesque, loud laughter during orgasm will gradually bring joy into the events around the Aspirant. The final aspect and culmination of this practice will be the constant and uninterrupted expression of love toward all living beings and everything that exists. It is very difficult to describe the magnificence this practice creates in the being of the Aspirant, but perhaps I could compare it to the moment when you feel like you are in a movie, and suddenly—a smile from an elderly person in the park feels vital to the entire film, where you are the main character, and that smile holds something incredibly important for the plot of the whole story. And then, astonishingly, as if you can hear divine music reverberating through the film. Now that smile, something that would otherwise seem completely insignificant and unworthy of being remembered, becomes a pivotal moment for revelation and the arrival of the entire tomorrow.
There exists an entire layer of research in the realm of sex magick and Tantra that the Philosophus can approach more deeply and openly. However, what is presented here is more than sufficient for the modest laboratory of a Zelator. For them, it is more important to integrate these principles to the right degree, even consciously leaving some for the higher grades, rather than forcing themselves to tackle something that might be mastered with excessive effort and resistance, taking up too much time—which could be better used if they chose something simpler within their level. Learning is a process that encompasses much more than just acquiring information—it includes pauses, breaks, and inner assimilation, all leading toward one goal: growth, deepening, revitalization, and awareness of the layers of the Self. Although each grade has its criteria and predefined program, each Aspirant must follow their inner rhythm and naturally gravitate toward the disciplines that are closest and most accessible for assimilation at that time. This, of course, does not guarantee progress, because what we think we understand is not necessarily what we truly and objectively understand. Still, I believe this principle is a useful guideline, and I recommend it to most of my fellow Students. However, the necessity of all necessities is to approach each of them in accordance with who they truly are, uniquely and authentically, adhering to the “then and never again” principle, accepting their unique organism, which is uniquely theirs. Therefore, my approach to them depends on this exalted, variable value.
In our sacred Academy, progress through the grades is often perceived as a form of struggle, or even war. Our advancement through the grades is sadly accepted as pressure, like a rod in some harsh and strict school of life, rather than just one of the toys in the kindergarten of the soul. In this tragic war, the Aspirant is truly left with only one thing of real value to carry into battle. For attack, he will need nothing else than love; only love connects the incompatible, only love is possible when everything else is hopeless. And, only love crashes every possible defense, for defense from love is none. The cultivation and deepening of love is one of the fundamental forces in the practice of sex magick. Though often declared the supreme reality—where love is not merely the highest virtue but the only true constant across all worlds—it first takes root in the being of a Zelator, gradually unfolding until it reaches its most profound expression in the Philosophus and their Bhakti Yoga. Yet, its ultimate revelation occurs on the plane of the Rose and Cross, culminating in the Night of Pan, where the transcendence of non-being does not negate love’s existence. The Ego, caught in its dreadful struggle for distinction, resists the paradox—how can love endure when there is neither a lover nor a beloved?
Everything that is shared with others diminishes; all resources that flow between souls become thin, depleted, and fade away. Except for love. The more we give it, the more we have. And yet, there is one exception. The more we give love, the more we lose ourselves. Love is the only doctrine of the Adept, “I love you” is the only ritual and the only practice that they can perform in their magical circle, which is the infinite. The infinity of their love, the infinity of the potential of their Will. Or not. “I love you” is simultaneously the highest curse, the most powerful lesson, the most direct instruction, the loudest proclamation, the most deceitful lie, the most accurate truth, the funniest joke, and the most painful cry. Like white light through a prism, if all the words of the Æons of all time were to be spoken and sounded at once, they would produce the most resonant “I love you.” Only languages and dialects change, but this is the only word that the Angel ever speaks. It is the only word it can utter with physical lips that a human can understand. On the other hand, a human can grasp all other expressions, all more complex formulas, passwords, oaths, and signs, but love they cannot accept and see in the way it is given to them.
We truly must accept progress within grades, not progress through grades; the difference is inherent, almost infinite. Competition is a law of the dismal basement, it is a raw material of terror. But, cooperation is a principle of an atic; it is but a ballista aimed at the stars, a true nickname of love.
I wish to further illuminate the beauty of that singular kind of happiness, which adorns our noble Order. In every performance, meditation, task, or test, we must always and above all express joy; it is imperative that we remain infinitely happy and filled with joy. We must view this as the most important habit in the execution of the Great Work, even when we have no inkling of what it might possibly mean, as a subtle and insidious reaction of the Angel within us who seems to mock us, as well as the very Cosmos in which we all exist, all spinning in a circle like a mad dog chasing its own tail through Æons, waiting for the mercy of the Gods to finally catch its prey.
However, there is another kind of happiness, completely different and exalted, a special kind of bliss that serves within the A∴A∴ like glue for all the grades, all achievements, oaths, and tasks; a universal binding agent without which every brick, every stone, every plank in our sacred Academy would crumble and fall apart. This is the happiness seen by the Superior in the Student, even when the Superior struggles and bears the bitter taste of walking the same path once traversed by them. It is the happiness the Student sees in the Superior, knowing that the dead-end street through which the Superior leads them is only blind for the Student, for they know that the Superior will always guide them to the right path, no matter how dark, barren, congested, or treacherously slippery the path may seem. For they do not just believe; they know that the Superior has already walked this way. And that is the essence of this happiness: sharing the path, but also sharing the toll.
In the middle of a university lecture, a professor handed a balloon to each student. They were instructed to blow them up, write their names on them, and toss them into the hallway outside the lecture room. The students were left baffled. The professor then jumbled all the balloons together. He gave the students five minutes to locate their own balloons. For five minutes, the students frantically searched for their own balloon, but to no avail. Just as they were about to give up, the professor intervened and instructed them to pick up the first balloon they found and deliver it to the person whose name was on it. Within five minutes, everyone had their own balloon again. The professor addressed the students, saying: “These balloons represent happiness. We will never find it if we are all solely searching for our own. However, if we focus on others’ happiness, we will also discover our own. Happiness is not a solo journey. It is something that we must actively seek for others as well as ourselves. By caring for and supporting each other, we may discover a happiness that transcends our individual pursuits.”
This story may be the best guide to the Mass of the Holy Ghost and the operation of tantric union, surpassing everything I have managed to write and convey to you thus far. The path we walk with such devotion is never a wandering. An Aspirant of our Academy should never fear losing the way, or, even stranger, losing themselves. There is no reason for concern—wherever you get lost, you are there. Wherever you explore, you are the shore.
Finally, I would now like to present a selection of texts on the Mass of the Holy Ghost, drawn from our noble Academy. Without a doubt, similar writings can be found in many other places, from various schools, systems, or authors. All you need is to search sincerely enough.
REFLECTIONS UPON THE MASS OF THE HOLY GHOST
Frater Alion
Frater Aureus
1.
LIBER VI vel Misteria Macrocosmica
This is a brief instruction on working with the Star Sapphire.
During his research, Frater A. encountered several differing opinions and interpretations from other magicians regarding the Star Sapphire ritual. He has therefore chosen to present these simple solutions. Even To Mega Therion stated that this ritual reveals a Great Mystery, which he discussed in some of his writings—sometimes explicitly, at other times in a more veiled manner. Satisfactory explanations can be found in the secret instructions of the VII°, VIII°, and IX° degrees of the O.T.O., as well as in the writings of other authors.
We present here two basic “versions” of how this rite may be performed. The first question is: how can you engage yourself in this Mystery? Naturally, you must begin by reading the rite, then carefully analyzing its elements to grasp its full significance. You will recognize concepts such as the Tetragrammaton, the hexagrams, and even the Universal Equation “2=0,” among other ideas. Through this, you immerse yourself in the unique mode of thought embedded in the “text” of the ritual. Some believe that only philosophical Truth lies within this little rite, and that only thinking, analyzing, and (maybe) meditation (if You know how?) on parts or whole Star Sapphire is possible. In this way, you may come to certain insights regarding this Mystery.
Another perspective is that Master Therion included this rite as an “ordinary” operation in Chapter 36 of The Book of Lies, and that it should be performed much like the LBRPentagram or LBRHexagram or other similar technique or magical operation. By performing the rite in this manner, one may also gain insights into its Mystery.
Accordingly, we present here a draft version of the performance of this rite:
Perform the LVX signs.
Facing East, draw the Unicursal Hexagram—selecting the appropriate planetary correspondence for the day: for example, on Saturday, draw the invoking hexagram of Saturn; on Monday, that of the Moon, and so forth. Then, point to the center of the hexagram and vibrate: “PATER ET MATER UNUS DEUS!” Make the Sign of the Enterer, vibrating “ARARITA!” after which follows the Sign of Silence. Proceed to perform the appropriate gestures at the remaining quarters of your magical circle, moving widdershins.
Finally, face East and visualize the Rose Cross, holding your hands at your chest while vibrating “ARARITA!” three times.
(The Sexo-Magical mode of performance is more thoroughly described in Liber Misteriorum Rosae Crucis, the ninth chapter of this Practicum. A book inscribed by an Anonymous magician properly and in detail outlines the entire ritual. Additionally, Liber A.A. of the O.T. addresses this subject extensively.) While sensing the vibrations, imagine the energies of the Hexagrams being drawn into yourself, intensifying the radiance of the Rose Cross as it transforms into the mysterious Shin-Teth.
Now solemnly vibrating, declare the final words of the ritual formula, and conclude the rite with the LVX signs.
Thus, by the two presented modes of conduct, you will use “Solve” and “Coagula,” working with all of your own outer and inner Star Sapphire Rays.
Note: There is a method by which you will not be able to gain any insight on this Mystery—if you do nothing. Maybe it is a mostly painless method.
2.
LIBER Heptagrammatonorum
Preliminary Invocation of BABALON
Battery “7” or “3-5-3”.
Give the signs of NOX.
First movement:
Towards East-Boleskine. Raise your hand high above your head, draw it down to the crown—top of head: “NUIT!”, sex centre: “HADIT!”; clasp hands at the chest level – heart center: “RA-HOOR-KHUIT!”
Second movement:
Towards East-Boleskine draw the Heptagram of Babalon; Sign of the Enterer: “BABALON!”; Sign of Silence. Moving to the next corner, perform the same. After making the Full Circle stand facing Boleskine.
With both hands (in “fig” gesture) touch the sex centre, saying/vibrating: “HOATH BABALON!” Raise the energy (moving both hands, thumbs centred) upwards to the heart center:
“AD BABALONIS AMOREM DO DEDICO OMNIA NIHILO!”; by rising hands touch the brow centre: “ABADDON!” Spread out hands, thumbs still pointing to brow: “OPENING OF THE EYE!” Raise the hands upwards in the sign of A. & T. (“V” shaped), exclaim: “LA AHEBAH BABALON!” Now, hit the chest swiftly and say: “NUIT! BABALON! ISIS!” cross the hands (sign of O. risen) saying: “IO PHALLOS!”.
The final movement is identical to the first.
Note: this ritual is created for the following aims:
– As a Banishment of all forces that are not attuned with BABALON.
– As an Invocation of the energies of BABALON.
– For Women, as a charm through which the energies of BABALON manifest.
– For Men, a charm to attract a Women who manifest the energies of BABALON.
– For Women and Men, as an introduction to sex magick. It provides clarity and stimulation when properly performed. BABALON, being universal, can indeed manifest in any woman who is open to Her.
Therion ritual
The battery in the center of the chest: “6-6-6”; give the LVX signs. The first movement can be identical to that in “Preliminary Invocation of Babalon”.
Another option is:
Brow: “CHAOS!”
Heart: “JAHBULON!”
Sex center: “IO PHALLOS!”
Left shoulder: “BABALON!”
Right shoulder: “BAPHOMETH!”
Cross hands in the centre of chest: “IAO SOL-OM-ON! AN EL HAQQ!”
The second movement:
Facing Boleskine, draw the Heptagram of the Beast; Enterer: “THERION!”; the sign of Silence.
Moving with the Sun, perform the same at the other corners.
Reaching Boleskine, generate the energy in the sexual center (pointing with both thumbs in a “fig” clench): “VIAOV!” Rising hands movement; Heart: “ABRAHADABRA!”; Brow: “ON!” Give the sign of A. & T. (“V” sign) and say: “FIAT LVX!” Swiftly hit the center of the chest and again raise the hands to the skies: “TO MEGA THERION!”
Cross the hands in the sign of O. risen: “IO PHALLOS!”
Final notice:
The Therion ritual serves purposes directly opposite to those of the Babalon ritual Invocation, through the invocation of the energies of the Beast, which are, in fact, inseparable from its opposite. The Therion ritual awakens the energies of LVX, similar to those of Pentagrammic rituals, while the Babalon ritual is similar to Hexagram rituals. Unlike the rites of P. & H., these rituals directly invoke and awaken the core forces of their principles, which more clearly and powerfully flow from the Magician. These two “rituals” directly connect the magician with the forces of the Æon, awakening its Will and consciousness within him/her (Therion) and bringing him/her into deeper Love and Understanding (Babalon).
As with all magical procedures, it is recommended: “Invoke often.”
3.
LIBER Misteriorum Rosae Crucis
The mysteries of sex magick have long been veiled in secrecy, primarily due to taboos and restrictions imposed upon humanity by the Grand Sorcery of the Black Lodge, through the influence of public and corrupted religions.
The sexual act is indeed THE MOST SACRED ACT IN THE UNIVERSE! Throughout ages of darkness and insanity, in times devoid of love, this secret was only granted to the rarest of the chosen.
The dawn of the new Æon has shaken the very foundations of these Restrictions and Lies, clearing the way for free men and women to walk in Wisdom, Freedom, Light, and Love.
Those who are willing are now finally enabled to be initiated into the mysteries of sex magick. The purest instructions can be found in the Holy Books of Thelema, especially the Book of the Law–LIBER AL vel Legis, and also in the writings and works of the Prophet–the Beast 666.
The sexual act is the Most Sacred Act in the Universe. It fulfills the equation “2=0.” It is the conjunction of the Point and the Circle, which are symbols of the Rose and Cross, representing the universal Male and Female principles. It is the Great TAOoriginating from the unity of Yin and Yang. It is Love under the Will of Lord Phallus and Goddess Kteis, the MahaLingam and MahaYoni in Yogic union. It is the union of the Scarlet Woman and the Beast in their Passion.
Sexual energy is the most powerful force that a human organism can produce, and that energy has as its characteristics elemental as well as spiritual qualities; hence, it is capable of operating on all levels. That energy is accumulated through the sexual act and released through the orgasm of a union, hence it is possible by Will and Love to direct it towards a certain Aim, which should lead to Spiritual Gnosis, Wisdom, Light, and Liberty. This is not attainable at once, nor is it recommendable for a beginner to combine magick with sexual energies, until s/he has completely balanced these energies it may inseminate and „feed” the elementals, which will, in that case, get more strength and work so to divert the magician from the Middle path. Sexual Climax causes waves in Akasha, which then spread its waves of influence to the elemental realm, and by which the influence of the Sublime forces can be provoked, or entrance into the Higher level of awareness, but can also lead to disbalance due to the focus of one’s attention on some „plain” thought, wish or tendency. Indeed, those thoughts, wishes or tendencies will get new strength, but that is straying from the path: only the aspiration to Spiritual Gnosis (Knowledge and Conversation of the Holy Guardian Angel) is White magick, every other magic which does not lead to it, or does at least not help towards that goal, is Black Magic. Every Symbol or Magical Formula visualized or spoken in the instance of union acquires the strength of that spiritual energy, working thus according to their nature through the consciousness and the whole being of the Man and Woman engaged in the operation. Such Work can truly lead to Illumination.
First of the “possibilities” for practicing this kind of magick is not to conduct the sexual act physically, but to visualize the whole operation of uniting (of man and woman, or magician and God), to imagine, “fantasize” it. The aim is the same: Spiritual Knowledge.
Of the “works of the wand”: this pertains to magical operations of the auto-erotic type, when the male magician does not have a physical female partner in the ritual but invokes and visualizes his Goddess. In the moment of sexual climax, he unites with Her by the power of his Will, projecting his energy toward Her.
Of the “works of the cup”: this also pertains to auto-erotic operations, when the female magician does not have a physical male partner in the ritual, but invokes and visualizes her God, and unites with Him in the instance of sexual climax by the power of her Love.
In these operations, Sigils and Formulae that lead magicians to an intimate relationship with the Divine can be used, and they are “charged” with the magical force of physical orgasm.
Of the Mystery of the Rose and Cross:
The Woman is Rose, and the Man is Cross. In rituals performed by a magical couple, a greater and purer force is induced (which, of course, depends on their refinement and dedication, as well as true Love existing between them), which leads to the consecration of the performed invocation.
The principle of the operation itself is extremely simple (because the very act of making love is a normal and natural deed), but complete seriousness is advised regarding the Ritual.
In the Star Sapphire, the couple performs preparations and the ritual itself until the certain point when sexual union occurs (it is implied that the choice of positions and Asanas is completely left to the will and ingenuity of the couple, and that all is up to their skill and art); from that moment on, they should truly identify themselves with the principles of Isis and Seth, and apply all their energy, passion, and love to the act. At the moment of orgasm, they should firmly visualize (it is best if that happens simultaneously) a Hexagram (pronouncing ARARITA three times), which they then project with the whole of their power up, through themselves and beyond, endlessly up, to shine like a star in the Body of NUIT. A similar practice is done in the Ritual of BABALON, except that there, a Sevenfold star is visualized (see the seal of the Brotherhood of the A∴A∴), and Her name is spoken and invoked.
After that, the couple leaves themselves to meditation and trance.
Bodily fluids that emanate during the sexual orgasm, united in Divine Ecstasy, are the true Elixir of Immortality. Therefore, they are consumed as a sacrament (most often) mixed with the Wine and the Cakes of Light (Bread).
Sexual-magical rituals, besides leading to spiritual knowledge and illumination, have a specific “by-product,” which is the attainment of the aim of the ritual or the creation of the Magical child. A magical couple performing this kind of operation should be aware that by this act, they will indeed create the Homunculus, so it is only upon them what kind of child it will be. They can give life to an elemental, but they can also incarnate a Divinity or a Star. An elemental will always pull to its side, while a Star will be able to act from its balance and thus give the world its Light.
It can be “philosophized” to a greater extent about all of this, but the very deed of making love and the act of sexual union of opposite genders was, is, and will be the Most Sacred Act in the Universe.
4.
The Mass of the Night
This is the Mass of the Goddess of endless space and infinite stars in it.
The Stele 666 is upon the Altar, a rose on the Book of the Law, a black, white, red, and blue candle (or one golden and one silver), Cup filled with wine, Wand, Dagger, and Disc (Pentacle with a pentagram, which has a circle in the middle), scent, bell, the holy Oil, and Bread (or Cakes of Light). The rest is left to the inspiration of the participants. In the introductory part, preparations and purifications are done: perform one of the rituals (Pentagram, Star Ruby, Reguli, etc.)— according to Will.
The Priestess (Nuit-Babalon-Isis) and the Priest (Hadit-Therion-Osiris) are naked.
He rings the bell: “3 – 5 – 3”
They kneel before the Altar, holding each other’s hands.
He: “HA!” (Hail!)
She: “HA EN ANKH TETA MES EN PET AUR NUT!” (Hail to Thee that liveth forever, born from the sky, conceived of Nuit!)
They kiss. He lights the white candle.
He: “PASESS MUTK NUT HERK EM RENS EN SETA PET!” (Mother Nuit spreads over you, in her name “Secret Heaven”)
She lights the black candle.
She: “TA EN MUTK NUT UNNEK EM NETER EN KHEFTK EM RENK EN NETER.” (Set Thou Mother Nuit to be as God to your enemy in the Name of your God)
He anoints her forehead with the Holy Oil.
He: “ANET HRAK EM HRUK!” (Hail to Thee on this day)
She anoints his forehead with the Holy Oil.
She: “AHA UABK UAB KAK UAB BAK UAB SEKHEMK!” (Pure are Thee, thy Ka is pure, thy soul is pure, thy form is pure)
He puts his right hand on her breast.
He: “UAB BAK AM NETERU!” (Pure is thy soul among the Gods)
She puts her right hand on his chest.
She: “SENEMEHU NEK EM AB MERT AU METETF NEBT AMENNU!” (Pray with the heart full of love, whose prayers are all a Secret)
He touches her sexual center.
He: “I NEK SAK!” (Thy son comes to thee)
She touches his sexual center.
She: “SAK PU EN TETK EN TETA!” (This son of thine is of thy body forever)
He: “NUK ANU PAUT BAA PU NETER BAA PU HEH!” (I am ON of formless substance, my soul is God, my soul is eternal!)
He puts his hands before her head as a blessing, and consecrates her with
the Rose.
She: “ANKH ANKH AN MITK!” (Live life, thou shalt not die!)
She puts her hands before his head as a blessing and consecrates him with the Rose.
He: “TES TU AAA PEH TA!” (Raise thyself, thou powerful-One of Power)
She: “UN TU AAA PEH TA!” (Arise, thou powerful-One of Power)
They rise, lighting the blue and red candle (or the silver and gold).
He: “AS BAK SEB ANKH!” (Lo!, thy soul is a living star!)
She: “AS KHENT SENUF!” (Lo!, among thy brothers!)
He takes the Wand and the Dagger, she the Cup and the Disc.
He: “AMMA SU EN PA NETER SAUUK SU EMMENT EN PA NETER AU TUAUO MA QETI PA HARU.” (Give thyself to God, save thyself every day for God, and let tomorrow be as today)
He touches the Disc with the Dagger, and the Cup with the Wand; then they leave the weapons on the Altar.
They take each other’s hands.
She: “AN MEHU EN ANER TUT HER UAH SET SEKHET AA RAT AN QEMUH ENTUF AN BAKA AN KHERPU TUF AN SESETTU EM SETAN AN REKH TU BU ENTUF AN QEM TAPHET ANU.” (She can not be carved in the stone, in images that people put crowns and ureuses on, She does not show herself, the Service can not be served, nor offerings made for her, she can not be pulled out of her Secret, the place where she is can not be known. She is not in the painted Shrine!)
She takes the Book of the Law, kisses it, and puts it on her chest. He gives the N.O.X. signs to the four quarters; she reads the following verses: I: 2, 3, 12, 13, 14, 15, 22, 24, 58, 59, 60, 61, 63, 64, and 65. During that, he circumambulates around her, singing and invoking the Name of the Goddess. After that, she rings the bell “3 – 5 – 3”; then they burn a large amount of incense (resinous woods–sycamore, gums, jasmine, or rose).
They leave themselves to meditation and/or sexual union of the priest and priestess.
Consecration follows, and the consummation of the Sacraments: Cakes of Light (Bread) and Wine.
In the end:
He says: “I NEK AB A KHER MAA HATIA AN KER TAK UNA EMMA ANKHIU KHETA KHENTA EM SESIUT!” (I came to you, my heart is righteous, my chest without deceit. Let me be among the living, to sail away and sail back among Your followers!)
They put out lights and candles. He rings “1.”
The Mass is thus completed.
5.
Ritual of the Star and the Snake
Participants: Priestess and Priest.
The temple is arranged according to Will.
The altar is oriented toward Boleskine; upon it are all magical weapons, the Stele of Revealing, and LIBER AL vel Legis and/or the Holy Books of Thelema.
Preparations and purifications are carried out as desired. Incense is lit, and appropriate music is played.
The Lesser Ritual of the Pentagram and the Lesser Ritual of the Hexagram are performed, followed by the Ruby and Sapphire Star, and then the Ritual of Therion and the Ritual of Babalon. Instead of this, the opening given in the Ritual of Passing Through the Tuat may be performed—or something else, according to Will.
Together they recite the Invocation:
“O ye heavens which dwell in the Infinite, ye are mighty in the parts of the Earth, and execute the Judgement of the Highest! Unto you it is said: Behold the Face of your God, the beginning of Comfort, whose eyes are the brightness of the Heavens, which provided you for the Government of the Earth, and her unspeakable variety, furnishing you with a power of understanding to dispose all things according to the Providence of Him that sitteth on the Holy Throne, and rose up in the Beginning, saying: The Earth, let her be governed by her parts, and let there be Division in her, that the glory of her may be always drunken, and vexed in itself. Her course, let it run with the Heavens; and as a handmaid let her serve them. One season, let it confound another, and let there be no creature upon or within her the same. All her members, let them differ in their qualities, and let there be no one Creature equal with another. The reasonable Creatures of the Earth, and Men, let them vex and weed out one another; and their dwelling-places, let them forget their Names. The work of man and his pomp, let them be defaced. His buildings, let them become Caves for the beasts of the Field! Confound her understanding with darkness! For why? It repenteth me that I have made Man. One while let her be known, and another while a stranger: because she is the bed of an Harlot, and the dwelling-place of him that is fallen. O ye Heavens, arise! The lower heavens beneath you, let them serve you! Govern those that govern! Cast down such as fall. Bring forth with those that increase, and destroy the rotten. No place let it remain in one number. Add and diminish until the stars be numbers. Arise! Move! and appear before the Covenant of His mouth, which He hath sworn unto us in His Justice. Open the Mysteries of your Creation, and make us partakers of the undefiled knowledge.”
Let the Participants now meditate upon the Flaming Sword descending and the Serpent of Wisdom ascending, while vibrating the names of the Sephiroth and the Paths. Alternatively, they may meditate upon the sigil of ABRAHADABRA or the sigil of KHABS, awakening those energies within themselves. Then let them read a chapter from LIBER AL vel Legis. Let one meditate upon the Star, and the other upon the Snake.
The Priestess sings: (She begins the stimulation of the Kteis):
M u pa telai,
Tu wa melai
a, a, a.
Tu fu tulu!
Tu fu tulu
Pa, Sa, Ga.
Qwi M u telai
Ya Pu melai;
u, ti, u.
‘Se gu malai;
Pe fu telai,
Fu tu lu.
O chi balae
Wa pa malae:—
Ut! Ut! Ut!
Ge; fu latrai,
Le fu malai
Kut! Hat! Nut!
Al OAI
Rel moai
Ti—Ti—Ti!
Wa la pelai
Tu fu latai
Wi, Ni, Bi.
The Priest speaks: (He begins the stimulation of the Phallus):
Silence! the moon ceaseth (her motion),
That also was sweet
In the air, in the air, in the air!
Who Will shall attain!
Who Will shall attain
By the Moon, and by Myself, and by the Angel of the Lord!
Now Silence ceaseth
And the moon waxeth sweet;
(It is the hour of) Initiation, Initiation, Initiation.
The kiss of Isis is honeyed;
My own Will is ended,
For Will hath attained.
Behold the lion-child swimmeth (in the heaven)
And the moon reeleth:—
(It is) Thou! (It is) Thou! (It is) Thou!
Triumph; the Will stealeth away (like a thief),
The Strong Will that staggered
Before Ra Hoor Khuit! Hadit! Nuit!
To the God OAI
Be praise
In the end and the beginning!
And may none fall
Who Will attain
The Sword, the Balances, the Crown!
They then assume the position of “69,” both chanting the formula ABRAHADABRA. At the moment of climax, they partake of the Sacraments and exchange them in a kiss, after which they relax and/or enter into silent meditation. Let them then meditate—one upon the Star, the other upon the Snake—uniting themselves with these energies.
The Priest speaks: (He begins the stimulation of the Phallus):
Unity uttermost showed!
I adore the might of Thy breath,
Supreme and terrible God,
Who makest the gods and death
To tremble before Thee—
I, I adore thee!
He then sings:
A ka dua
Tuf ur biu
Bi a’a chefu
Dudu ner af an nuteru
The Priestess speaks: (She begins the stimulation of the Kteis):
I am the harlot that shaketh Death.
This shaking giveth the Peace of Satiate Lust.
Immortality jetteth from my skull,
And music from my vulva.
Immortality jetteth from my vulva also,
For my Whoredom is a sweet scent like a seven-stringed instrument,
Played unto God the Invisible, the all-ruler,
That goeth along giving the shrill scream of orgasm.
She then sings:
Omari tessala marax,
tessala dodi phornepax
amri radara poliax
armana piliu
amri radara piliu son;
mari narya barbiton
madara anaphax sarpedon
andala hriliu.
The Priest and Priestess unite. She assumes the active position, like the whore Babalon riding the Beast on Atu IX “Lust,” chanting the formula ABRAHADABRA as they contemplate the union of the Star and the Snake. At the moment of orgasm, let a cry burst forth from them: ABRAHADABRA HRILIU ABRAHADABRA! After the orgasm of union, let them partake of the Sacrament and surrender to meditation, as they Will.
THE FINAL LITANY FOLLOWS:
I. Who is this that cometh forth from the Abyss from the place of rent garments, the habitation of him that is only a name? Who is this that walketh upon a ray of the bright, the evening star?
Refrain. Glory unto him that is concealed, and glory unto her that beareth the cup, and glory unto the one that is the child and the father of their love. Glory unto the star, and glory unto the snake, and glory unto the swordsman of the sun. And worship and blessing throughout the Æon unto the name of the Beast, four-square, mystic, wonderful!
II. Who is this that travelleth between the hosts, that is poised upon the edge of the Aethyr by the wings of Maut? Who is this that seeketh the House of the Virgin?
Refrain. Glory unto him that is concealed, and glory unto her that beareth the cup, and glory unto the one that is the child and the father of their love. Glory unto the star, and glory unto the snake, and glory unto the swordsman of the sun. And worship and blessing throughout the Æon unto the name of the Beast, four-square, mystic, wonderful!
III. This is he that hath given up his name. This is he whose blood hath been gathered into the cup of BABALON. This is he that sitteth, a little pile of dry dust, in the city of the Pyramids.
Refrain. Glory unto him that is concealed, and glory unto her that beareth the cup, and glory unto the one that is the child and the father of their love. Glory unto the star, and glory unto the snake, and glory unto the swordsman of the sun. And worship and blessing throughout the Æon unto the name of the Beast, four-square, mystic, wonderful!
IV. Until the light of the Father of all kindle that death. Until the breath touch that dry dust. Until the Ibis be revealed unto the Crab, and the sixfold Star become the radiant Triangle.
Refrain. Glory unto him that is concealed, and glory unto her that beareth the cup, and glory unto the one that is the child and the father of their love. Glory unto the star, and glory unto the snake, and glory unto the swordsman of the sun. And worship and blessing throughout the Æon unto the name of the Beast, four-square, mystic, wonderful!
V. Blessed is not I, not thou, not he, Blessed without name or number who hath taken the azure of night, and crystallized it into a pure sapphire-stone, who hath taken the gold of the sun, and beaten it into an infinite ring, and hath set the sapphire therein, and put it upon his finger.
Refrain. Glory unto him that is concealed, and glory unto her that beareth the cup, and glory unto the one that is the child and the father of their love. Glory unto the star, and glory unto the snake, and glory unto the swordsman of the sun. And worship and blessing throughout the Æon unto the name of the Beast, four-square, mystic, wonderful!
VI. Open wide your gates, O City of God, for I bring No-one with me. Sink your swords and your spears in salutation, for the Mother and the Babe are my companions. Let the banquet be prepared in the palace of the King’s daughter. Let the lights be kindled; Are not we the children of the light?
Refrain. Glory unto him that is concealed, and glory unto her that beareth the cup, and glory unto the one that is the child and the father of their love. Glory unto the star, and glory unto the snake, and glory unto the swordsman of the sun. And worship and blessing throughout the Æon unto the name of the Beast, four-square, mystic, wonderful!
VII. For this is the key-stone of the palace of the King’s daughter. This is the Stone of the Philosophers. This is the Stone that is hidden in the walls of the ramparts. Peace, Peace, Peace unto Him that is throned therein!
Refrain. Glory unto him that is concealed, and glory unto her that beareth the cup, and glory unto the one that is the child and the father of their love. Glory unto the star, and glory unto the snake, and glory unto the swordsman of the sun. And worship and blessing throughout the Æon unto the name of the Beast, four-square, mystic, wonderful!
Let them surrender to silence, or to meditation, or to love, as they Will. At the end, let them consecrate and partake of the Sacraments, offer blessing and gratitude to the Most High, and bring the ritual to a close.
6.
LIBER PHALLO
1. North. Perform the Signs of NOX.
2. Turn counter-clockwise to the West. Perform the Sign of Kteis.
(The Sign of Kteis is executed as follows: Stand with arms relaxed at your sides. Begin a broad, circular motion with both hands—your right hand moves clockwise (to your right), and your left hand moves counterclockwise (to your left). The left hand passes over the right, creating an intersecting loop, symbolizing the vesica.)
Then perform the Sign of Opening the Veil.
3. Turn counter-clockwise to the South. Perform the Sign of Kteis, followed by the Sign of Opening the Veil.
4. Turn counter-clockwise to the East. Again, perform the Sign of Kteis and the Sign of Opening the Veil.
5. Return to the North. Perform the Sign of Kteis and the Sign of Opening the Veil.
6. Raise your hands above your head and trace the Sign of the Beast: First, draw a full circle overhead while shouting “NUIT”; then mark a central point within it while saying “HADIT”; finally, form a cross through the center and vibrate “RA-HOOR-KHUIT.”
7. Visualize a pillar of light descending from the center of the sign above your head, passing down through your Sushumna, anchoring your alignment with the Axis Mundi. The vibratory formulas are as follows:
a) Sahasrara – AUMGN
b) Ajna – THELEMA
c) Visuddha – AGAPE
d) Anahata – VIAOV
e) Manipura – HOOR
f) Svadhisthana – ON
g) Muladhara – SION
8. Let the light continue its descent from the Muladhara to the soles of your feet. There, vibrate TAU. The light now branches to the right and left, forming an inverted letter T.
9. Perceive yourself now as a colossal phallus, the embodiment of generative force.
10. Propel the force upward. The vibratory formulas are:
a) Muladhara – ISIS
b) Svadhisthana – AHATHOOR
c) Manipura – SEKHMET
d) Anahata – MAAT
e) Visuddha – NEPHTHYS
f) Ajna – BABALON
g) Sahasrara – NUIT
11. Shift your awareness to the genital region. Begin with masturbation. Vibrate “ON” to awaken that center. At the moment of orgasm, cry aloud “BABALON” and ascend with the force of Will through the Sushumna toward the Sign of the Beast. Shout: “BAHLASTI! OMPEHDA!” To retain the seminal essence, apply firm pressure to the point between the anus and the base of the phallus. In doing so, the force of your passion is directed upward to the Thousand-Petaled Lotus.
12. Conclude the rite with the Sign of Closing the Veil. The Sign of Vir. Vibrate “THELEMA.”
13. East. Sign of Vir. Vibrate “THELEMA.”
14. South. Sign of Vir. Vibrate “THELEMA.”
15. West. Sign of Vir. Vibrate “THELEMA.”
16. North Aum. Ha!
7.
LIBER G VEL REGINA
I
East.
Cross (possibly the same as in MTRP, or XXV, or LIBER Phallo).
II
1. North (counter-clockwise). Draw a heptagram (with mano in fica) starting from the second “B” (see the A∴A∴ sigil). Vibrate or say “NEPHTHYS.” Make the Sign of Kteis, then the Sign of Opening. Awaken the principle of the Goddess Nephthys within yourself.
2. West (counter-clockwise). Draw a heptagram. Start from “L.” Vibrate or say “ISIS.” Make the Sign of Kteis, then the Sign of Opening. Awaken the principle of the Goddess Isis within yourself.
3. South (counter-clockwise). Draw a heptagram. Start with another “A.” Vibrate or say “SEKHMET.” Make the Sign of Kteis, then the Sign of Opening. Awaken the principle of the Goddess Sekhmet within yourself.
4. East (counter-clockwise). Draw a heptagram. Start with “O.” Vibrate or say “AHATHOOR.” Make the Sign of Kteis, then the Sign of Opening. Awaken the principle of the Goddess Ahathoor within yourself.
5. Withdraw to the center of the circle.
III
1. Counter-clockwise, turn to the West.
2. Raise your arms high above your head. Fold your palms. Vibrate or say “NUIT.” Visualize a source of beautiful scarlet light above yourself.
3. Lower your arms to shoulder level, forming a Tau cross with your body. Vibrate or say “MAAT.” Imagine light descending upon you from a scarlet source. Bathe in its glow. Let it fill you completely.
4. Then lower your arms to the level of your abdomen, as if gently cradling your stomach (like a pregnant woman). Vibrate or say “BABALON.” Imagine the scarlet light flowing downward to infinity. You stand at the center of a scarlet pillar stretching from one infinity to the other.
IV
Continue your work in the form of meditation or anything that is in accordance with your Will.
V
Closing rite:
1. Turn around and go East (clockwise). Make the Sign of Vir and vibrate or say “THELEMA!”
2. Go South (clockwise). The Sign of Vir. Vibrate or say “THELEMA!”
3. Go West (clockwise). The Sign of Vir. Vibrate or say “THELEMA!”
4. Go North (clockwise). The Sign of Vir. Vibrate or say “THELEMA!”
VI
Those are the words.
[1] Aleister Crowley, “777 and Other Qabalistic Writings.”
Frater 273 | Reflections on Thelema 
Bonsoir Frater273 , j’ai lu avec beaucoup d’attention le texte dans son intégralité cela ma beaucoup interpellé et éclairer et me conduit à beaucoup de méditations et renforce mon désir très ardent de vouloir rejoindre votre ordre de la Thelema et son enseignement , dans l’attente de vous lire et de rejoindre vos rangs si cela est possible , bien fraternellement , Frater Eric G j’appartiens à plusieurs ordres roscicruçiens , et obédiences maçonniques…depuis plus de 42 ans
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Thank you very much, dear Brother. 3×3.
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