A Sex Magic Primer

by Don Webb
(c) 1995

Sex magic is as old as mankind. Everyone, even in the dullest vanilla relationship, has felt at some time that it’s magical, or at least should be. Sex is used by the forces of society (read the forces of stupidity) to make us do anything from buy a certain brand of car to vote in certain ways. If we allow ourselves to be entranced by these prepackaged images of sex — instead of creating our own magic — we are slaves. If we begin the realization of our fantasies, we begin to participate in what it is to be gods. One of the oldest (and still practiced) forms of sex magic is Tantra. In Tantra practices there are two principles — one the source of power called Shakti, and the other the director of power called Shiva. This corresponds directly to our practice wherein one individual is the director/Dom and one the acted upon/Submissive. All of us in the scene for any length of time have always known that the real power is on the bottom. Such practices continue to flourish (and therefore change the direction of the world) not in the East as Tantra, but in the West as “Gardnerian” Wicca. Fairly obviously the “god” Shiva need not be male, nor the “goddess” Shakti female.

Magic is the art or science of causing changes in the world through will alone. This is very, very hard — if it wasn’t we would never encounter a red light while we drove. Many people try conventional magic and have little or no results. They simply don’t have enough passion. But sex provides the greatest amount of passion easily available to the magician. Sex provides energy by creating a tension that is released in orgasms. The forces of the individuals involved flow out into the world freely at this moment. Now as we all know the orgasms that follows an intense D/S scene are much, much more powerful than the orgasm that may occur in vanilla lovemaking. Why? Because of the greater consciousness and separation of the individuals involved. Each were working on two very different tracks, two different parts of reality — but the moment of release brought them into one will. Note carefully I am not talking about simultaneous orgasms, which are more powerful still, but the orgasms of a submissive who has been put through her or his paces. Now if that energy is directed (by words, or thoughts, symbolic items in the room, visualization, etc.) to a particular goal — the energy will fly forth as a lighting bolt and strike the desired target, beginning to force it to change in accordance with the Wills of the persons involved.

Since magic is a product of the consciousness — it is as individual as the persons involved. There are therefore no rules for sex magic. However there has to be good sex involved. The submissive — before he or she can submit to another — has to have learned how to submit to themselves. The very tough idea of “To thine own self be true!” is essential in the submissive having the spiritual and magical strength to act as the goddess Shakti. The dominant has to have mastered something in the world. If she or he is going to wield the power, she or he must be able to do things in the world. A forty-five year old guy who lives with his mother and flips burgers at McDonalds isn’t going to be able to act as the god Shiva. The master must already have power in the world, the submissive must have power over herself. As a magical discipline, magicians avoid playing with persons for whom this isn’t so. To play with such psychic vampires is a drain of power and will murder the soul. Partners who are aware and willing participants produce much more energy, and will effect the world and themselves much more strongly.

How do we pick a goal for our magical operations? At first this seems a silly question, but if we remember Mickey Mouse’s problems in _Fantasia_ (He knew enough magic to start filling the bath, but not enough to make it stop), we can realize that magic has a particular danger: sometimes it works. It takes a mature and focused magician to know the difference between her wants and Needs. Wants come and go. The wants we had when were 16 are different than the wants when we were 24 or 32. Wants exist at an animal level. For example, we may think we want the gold of a great job we happen to hear about. So we do our bit with candle and bell and we get it. Unfortunately the job takes up all of our time and is so full of pressure that we can’t leave its problems at the office. So we make seventy thou a year, go home drink three cocktails, watch TV and go to bed. And somewhere along the line we die (although our corpses may not have the decency to lay down).

So one of the first things we want to use this vast power is self-change (Initiation). We want to use the forces to Create in ourselves a desire to learn, to overcome weakness, to proceed with reason. We want to direct these forces inward toward our goals. More rarely we will Need to change some intolerable condition in the world — say perform the work to get a new job, better health, defend our homes against those dedicated to do us harm. This stealing of the fire from heaven gives magic its “dark” reputation. Magic is essentially about command (“My will be done!”) versus religion (“Thy will be done!”). It is the practice of outlaws and outsiders, and those who would dare bring Heaven down to Earth and lift Earth up to Heaven.

Some good books are The Yoga of Power by Julius Evola, Sexual Magic by Beverly Randolph Pascal translated by Robert North, Fire and Ice by S.Edred Flowers, Secrets of the German Sex Magicians by Frater U.D. and Tantrism by Benjamin Walker. Dr. Flowers and his wife Crystal run a sexual magic order dedicated to sado-shamanism called the Order of the Triskelion. Mr. North runs a sexual magic order called the New Flesh Palladium. These books are available at Book People in Austin as well as at better stocked occult stores everywhere.

The Gathering of Heka Rite

This recitation is to be memorized and repeated as an oath and dedication to the practise of Heka. It is most effective as a sort of mantra, and as such should be spoken in the Egyptian, rather than English. The translation is given only to elucidate the meaning of the spell.

This spell is from Chapter 24 of the Papyrus of Ani, the “Chapter of Gaining Power.”

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Nuk Tem-Khepera kheper t’esef her uart mut-f.Ertau unsu en ami Nu, behennu en amiu t’at’at.Ask temt-na heka pen entef, kher se entef kher-f, betenu er thesem, khak er sut.

A anen makhent ent Ra!

Rut aqi-k em mehit em khent-ek er Se-mesert em neter-khert.

Ask temt-na heka pen em bu neb enti-f, kher se entef kher-f, betenu er thesem, khak er sut.

Arit kheperu em ertu mut em qemam-tu neteru em sekeru.

Erta-entu mut seref en neteru.

Ask erta-na heka apen kher enti-f betenu er thesem, khak er sut, khak er sut.

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Translation: “I am the uncreated god. Before me the dwellers in chaos are dogs, their chiefs merely wolves. I gather the power from every place, from every person, faster than light itself. Hail to he in the heavens who is strong even before the terror of the darkness. He gathers the power from every place, from every person, faster than light itself. He restores the giver of life. He creates the gods from silence alone and comforts them. He bestows upon me this power from every place, faster than the shadow follows the light.”

 

A Note on Translation and Transliteration

(Taken from The Wisdom of Ancient Egypt by Joseph Kaster, without permission but in nothing more or less than the spirit of scholarship.)

“Much sympathy is to be extended to the many interested persons who, in their various readings in Egyptian history, religion, and related subjects have been utterly confused by the wide disparity in the transliteration of Egyptian words and proper nouns. When a reader has encountered such variant forms as Ra and Re, Amenemhat and Amenemmes, Tahutimes, Thothmes, Thutmose, Tuthmosis and Thutmosis, Amenhotep and Amenophis, Akhenaten, Akhenaton, and Ikhnaton, he is justifiably entitled to his confusion. A few words on the reasons for these different renderings and on the nature of the written language of ancient Egypt as we have it are in order.

“All forms of Egyptian, with the exclusion of Coptic, were written with the consonants only. There are no vowels as such in the signs used in the writing. Egyptian shares this orthographic peculiarity with other Semitic languages such as Hebrew and Arabic. We can pronounce Hebrew and Arabic with more or less accuracy because during the Middle Ages a series of little marks were devised to designate the different vowels and were written over or under the consonants with which they were to be pronounced. This was not done with ancient Egyptian, as Coptic, the last stage of the language, was written with an adaptation of the Greek alphabet, in which the vowels are part of the alphabet itself. It is important to remember, however, that Coptic differs from classical Egyptian as much as, say, current vernacular English differs from Old English or even Anglo-Saxon, and it seems only logical that it is as incorrect to pronounce classical Egyptian according to derived words in Coptic as it would be to pronounce the language of King Alfred like modern English. It has become the fashion, however, among some modern scholars to try to work back the pronunciation ala Coptic, but to this writer it seems rather futile, for the reason just given.

“It was long ago decided among Egyptologists that since we do not know the vowels, the only thing to do in order to pronounce the words is to insert a short ‘e’ (the vowel of greatest frequency in the European languages) between the consonants– a most logical and sober procedure. Thus the word for ‘good’ or ‘beautiful’, which is spelled in Egyptian with the consonants n,f, and r, we transliterate NFR and we pronounce ‘nefer’. For all we know, it may have been pronounced nofar, nifer, nufar, or even nefer. The fact that in Coptic the word has become noufe (pronounced noo-feh) has given rise to such renderings of proper nouns of which the word is a part as Nofretiti.

“We have a number of royal names rendered into Greek in various Greek writings dating from the late period. The Greeks had quite a cavalier attitude to all foreign names and absolutely “murdered” them. Thus the name of the Egyptian deity who was a scribe of the gods and a patron of learning, which reads, in Egyptian, something like Djehwty, the Greeks rendered variously as Thoth, Thouth, Thout and in theophoric (god-bearing) names introduced further corruption plus the ornament of a Greek ending, with the result that in the name of a king such as Djhwty-ms, “Born of the God Djehwty,” we get such specimens of wild misrenderings as Tethmosis and Thmosis. Again it has become fashionable among some modern scholars to use the Greek renderings of Egyptian names in their translations, which accounts for Ammenemes, Sesostris, Tuthmosis, and so on. To this writer, at least, it seems not only affected, but barbarous and recalls the old-fashioned 18th and 19th century custom of using the Roman names of the gods when translating from the Greek: Zeus was “Englished” as Jupiter, Athena as Minerva, and so forth.”

For the reasons given above, within this site I will tend to favor the names of the Egyptian gods in the form of transliterated heiroglyphs as opposed to the more common Greek or Anglicized renderings.

http://www.idolhands.com/egypt/resources/transliteration.html

The Opening of the Mouth Rite

The Opening of the Mouth derives its name from its use in the funerary liturgy. It was recited before the mummy as its mouth was forcibly opened so that the deceased would be given voice in the underworld. Its usefulness to the living is that it helps develop the power of Maa Kheru, or ‘right speaking’. This is a power that is essential in the mastery of Heka, or practical magick.

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Begin facing west, with the ritual dagger in hand.

Un re-a an Ptah, uau netu, uau netu, aru re-a an neter nut-a.
I arefm Djewhty, meh aper em heka, uau netu, uau netu, en Suti sau re-a.
Khesef-tu Tem uten-nef senef sai set.

Un re-a, apu re-a an Shu em nut-ef tui ent baat en pet enti ap-nef re en neteru am-es.
Nuk Sekhet! Hems-a her kes amt urt aat ent pet.
Nuk Sakhu! Urt her-ab baiu Annu.

Ar heka neb t’etet neb t’etu er-a sut, aha neteru er-sen paut neteru temtiu.

May Ptah give me voice, remove the wrappings! Remove the wrappings which the lesser gods have placed over my mouth.

Come unto me Djewhty, bearer of Heka, full of Heka, remove the wrappings! Remove the wrappings of Suti which fetter my mouth.

May Tem turn back those who would restrain me.

Give me voice! May my mouth be opened by Shu with that divine instrument of iron with which the gods were given voice.

I am Sekhet! I watch over the heaven of the west.

I am Sakhu! I watch over the souls of Annu.

May the gods and their children hear my voice, and resist those who would silence me.

Take the ritual dagger and trace a vertical line in the air to the west, in a smooth downward motion.

Qebhsennuf!

Turn to the south and trace a vertical line in the air.

Amset!

Turn to the east and trace a vertical line in the air.

Tuamutef!

Turn to the north, and trace another vertical line from top to bottom.

Hapi!

I am the flame which shines upon the Opener of Eternity!