The sexual act is possibly the most potentand pleasurablegateway to the primordial and the divine. From the Tantric mysteries of Hinduism and Buddhism and the inner alchemy of Taoism, to the sacrament of the bridal chamber in Christianityand, of course, the traditions of Western Magic and Witchcraftsex pervades the highest and most secret teachings all over the world.
In Sex, Sorcery, and Spirit, Jason Miller draws upon his training in Eastern and Western mystery schools to produce a frank, comprehensive exploration of sexual sorcery and spirituality. In clear language, he will show you how to take your magic to the next level, teaching you:
This daring and tantalizing work throws open the doors into the realms of sexual magic that have been hidden behind secret orders and arcane terminology for far too longuntil now.
|Edition description:||First Edition|
|Product dimensions:||6.00(w) x 8.90(h) x 0.60(d)|
About the Author
Jason Miller (Inominandum) has devoted the last 23 years to traveling the globe and studying practical magic in its many forms. He is the author of Protection and Reversal Magick, The Sorcerer's Secrets, and Financial Sorcery. He also runs the Strategic Sorcery Training Course and Strategic Sorcery Blog. He lives with his wife and children in the New Jersey Pine Barrens, where he practices and teaches magic. His popular blog can be found at www.inominandum.com/blog.
Read an Excerpt
A Story from the East and a Story from the West
Spiritual stories are important. Stories and myths have an ability to convey meaning on multiple levels at once, as well as place sometimes odd beliefs and practices into a useful context within our particular culture and the world at large. Before we delve into the factual history, theory, and practice of sex magic I want to share two stories that illustrate the role and importance of erotic magic. One story is from the East and another one is from the West, and each has had a deep impact on the mystery traditions of its respective hemisphere.
A Story from the East
The Guhyasamaja is one of the earliest tantras in existence. Dating from the 3rd or 4th century and attributed to the Siddha Asanga, this text is one of the first in Buddhist Literature to extol the virtues of sensory pleasure as a path to enlightenment. The story of how the teaching came into existence is a curious one that involved a Buddha and a King ...
It is said that King Indrabhuti, ruler of the country of Uddhiyana in what is now Afghanistan, observed a strange phenomena every night and every morning: a flock of yellow birds that travelled north into the Himalayas at night, and south back to India every morning. The king consulted his ministers on the odd pattern the birds were taking, and they informed him that they were not birds at all, but the Buddha and 500 Arhats all dressed in yellow robes. They would fly to Mt. Kailash in the evening to practice meditation in the solitude of the holy mountain, and fly back to Varanasi in the morning in order to teach the Dharma.
The king, being impressed by this, decided to invite the Buddha to teach in his kingdom. The next day he arranged a massive Puja with heaps of offerings and hundreds of prayers. The Buddha appeared along with his retinue of 500 yellow-robed Arhats. The Buddha then began to teach on what most of us think of as Buddhism: the need for renunciation, abstaining from intoxicants, the benefits of meditation, and of course the value of monastic celibacy.
After a few days of this manner of teaching, King Indrabhuti protested that it was all well and good to renounce the world and become a monk, but that he could not possibly do it. He was responsible for the wellbeing of his kingdom, the raising of his many children, and of course the happiness of the queen, whom we assume would be upset if the king were to suddenly abandon sex with her. The king asked if there was not another way to attain enlightenment, one that did not abandon sensory enjoyment.
The Buddha smiled at this request and transformed himself into the glorious Guhyasamaja, a being of many arms and heads who sat on a lotus seat in sexual union with a woman who also had many arms and heads. They were in turn surrounded by a mandala of other beings doing the same. Because they were very pure monks, the 500 Arhats who attended the Buddha, as well as all the others in the palace, fainted, which explains why the events are not recalled in the Sutras. The Buddha then taught the king the method of secret conduct, which involves using passions that are ordinarily thought of as poisons and alchemically transforming them into the basis of enlightenment itself.
The king and his wife practiced the Guhyasamaja Tantra and attained enlightenment in their own lifetime, a difficult if not impossible task with the Sutric teachings. The king taught the tantric method to all his subjects, who also became fully enlightened, thus depopulating the country of Uddhiyana. Before the inhabitants of the kingdom became beings of light, however, the king wrote down the tantra and concealed it in a stupa. A sea formed around the stupa and became filled with Nagas (serpent people) who also became enlightened through the method of the tantra. A thousand years later the great Mahasiddha Nagarjuna came across this sea and was allowed by the Nagas to open the stupa and take the text back with him to India.
This story is mirrored very closely in the Kalachakra Tantra. Here it was at the request of King Suchandra, who was from the kingdom of Shambhala, and the Buddha taught it to him as a way of attaining enlightenment that did not require him abandoning his 50 wives! The king took it back to Shambhala (the famous hidden kingdom that has fascinated both East and West, inspiring the stories of Shangri-La from James Hilton's Lost Horizon, as well as being the location of Madame Blavatsky's Great White Lodge in her theosophical teachings). The Kalachakra Tantra contains prophesies about the Kingdom of Shambhala: it says the kingdom will come back into phase with our reality sometime around 2424 AD and lead a huge army to vanquish evil forces and usher in a new Golden Age of humanity.
Whatever the merits of such prophesies, it is amusing to wonder if the thousands of people to whom the Dalai Lama gives the Kalachakra initiation each year, who walk away with six-session Guru Yoga prayers, ever dig deep enough to know that, at its core, it is a bedroom practice.
The point of this story, in whichever version you hear it, is to convey a spiritual truth. In this case the takeaway, in my opinion, should be that there is an outer teaching and an inner teaching, which sometimes contradict each other, but which ultimately lead to the same state. The outer teachings tend to be outer teachings because they are easier to understand, can be worked by most people, and are safer than the inner teachings. The inner teachings are meant for special people, thus in both the Guhyasamaja and Kalachakra versions, the person receiving the teaching is a king. In the inner teaching, sex and the other passions that might ordinarily lead one into further materialistic grasping and suffering can be applied through Ghuyacharya, secret conduct, and become a medicine precisely for those things.
The practitioners of the outer teachings will deny the efficacy of this approach. Some are not even aware of its existence. That is okay, and perhaps as it should be. But as monasticism and renunciation seem to be becoming less and less attractive in both the East and the West, some feel that it is time for the inner teachings to become more widespread and lead to a new definition of what spirituality actually entails.
A Story from the West
Chances are that unless you are entirely new to the concept of sex magic, you know that Aleister Crowley practiced it as part of his religious and philosophical system known as Thelema — a Greek word meaning "will and desire." Crowley was inspired by Francois Rabelais, who wrote about an Abbey of Thelema in his book Gargantua and Pantagruel nearly 400 years before Crowley established his own version of such an abbey in Cefalu, Sicily, in 1920. What fewer people know is that Rabelais's use of the term was most likely inspired by a chapter within one of the most enigmatic books of Western literature: The Hypnerotomachia Poliphili, which translates as "Polifilo's Strife of Love in a Dream." This book was printed anonymously in Venice in 1499 and uses a very difficult linguistic style that is a combination of Italian, Greek, and Latin. It is attributed to Francesco Colonna because the first letter of each chapter spells out POLIAM FRATER FRANCISCVS COLVMNA PERAMAVIT, which translates as "Brother Francesco Colonna has dearly loved Polia." Most believe that this reveals the author to be a Dominican monk who preached at San Marco Cathedral during the time that the book was published. Some scholars believe that the book was written by a different Colonna who was a Roman Governor at the time, and yet others attribute it to the famous Lorenzo de Medici.
The book recounts the tale of a man named Poliphilo, which can loosely be translated as "lover of all things," and his search for his true love, Polia, or "all things." The quest takes him through ancient temples, secret lakes and alcoves, enchanted forests, and mysterious portals. All through the book he marvels and waxes poetic about the beauty he finds not only in the many women and nymphs he meets, but also in the architecture, landscape, and sculptures he encounters. Truly a love of all things. At one point he encounters the Queen Eleuterylida (loosely translated as "free will"), who instructs him to choose between three portals to continue his quest. To lead him to these portals, the queen assigns two nymphs: Logistica (reason or logic) and Thelemia (will or desire). A long journey ensues, during which Logistica offers lots of explanation and advice to Poliphilo, while Thelemia says little by comparison. Eventually they arrive at an impenetrable pass where three brazen portals are carved into the side of the living rock. Each portal is marked with an inscription in Arabic, Hebrew, Greek, and Latin (see the image on the next page).
The first portal is marked with the words Gloria Dei in Latin, Theodoxia in Greek, Tif'eret ha-El in Hebrew, and Jal Allah in Arabic. These all translate to "Glory of God." The three travelers knock on the portal and a shriveled old matron dressed in rags comes out to greet them. The road through this portal is stony and covered in thorns and brambles. Logistica, seeing that Poliphilo was not interested in this portal, tried to encourage him to take it, saying, "This path is not known until the end is reached." Thelemia, however, advised him, "O Poliphilo, the love of this laborious woman is not yet for you."
They knock on the second portal, which is marked with the words Gloria Mundi in Latin, Cosmodoxia in Greek, Tif'ret ha-Olam in Hebrew, and Jal Ad-Dinya in Arabic. These all translate to "Glory of the World." They are again greeted by a matron, but this time she is strong, with powerful arms, and holds a golden sword with a crown and palm branch suspended from it. She and her maiden attendants radiate the strength that is only developed after prevailing in combat and trial. Logistica begins to sing a song in praise of this path: "O Poliphilo, do not shrink from the manly combat of this place, for when the labour is past, the reward remains." Her song is so vehement that Poliphilo is ready to walk through this portal and face whatever trial awaits. Thelemia caresses him and gently reminds him, "It seems sensible, Poliphilo my pet, that before you stay here you should at least look at the third portal."
The third portal is marked with the words Mater Amoris in Latin, Erototrophos in Greek, Gidul ha-Ahava in Hebrew, and Um el-Mujaba in Arabic. The meaning of these is "Mother of Love" or "Nurturer of Love." Once in the portal they are met by a joyful young woman whose wanton gaze captures the attention of Poliphilo immediately. The path behind her is a voluptuous garden overflowing with abundant beauty, food, drink, and of course nymphs. Logistica warns Poliphilo not to be sucked in by "a feigned and cosmetic beauty, deceitful, insipid, and vain." She warns that there will be heartbreak and pain and death and all manner of disappointment and poison if he takes this path. Logistica goes on and on like this for some time, but Thelemia simply glances at him and makes a gesture that he should not listen to Logistica. Logistica gets angry, throws down her Lyre, and runs off. Thelemia assures Poliphilo, "This is the place, Poliphilo, where it will surely not be long before you find the thing you love most, the thing that is yours, the one thing in the world which your obstinate heart unceasingly thinks about and hopes for."
So Poliphilo, led by the coquettish women, passes through this portal, where, after a short rest, he resumes his quest. Eventually he finds Polia, who rebukes him, causing him to die. Polia is then encouraged by the Goddess Venus herself to love Poliphilo, so she returns and kisses him, which returns him to life. She and Poliphilo resolve to devote themselves to love and the works of love. They embrace, Polia disappears, and Poliphilo wakes up from his dream.
This story represents the first use of the term Thelema to indicate a path that represents the personal will, as opposed to the will of an external god as a spiritual path. It specifically rejects the idea that one needs to choose between a life of renouncing passion and pleasure to know god, represented by the Theodoxia gate, or a purely material life driven by success, power, and conquest, represented by the Cosmodoxia gate. Instead one can embrace passion and pleasure and eventually come to know Polia — All Things.
* * *
These two stories represent a subtle teaching on the philosophy behind sexual magic, and the place it holds in the greater scheme of spirituality. Both stories represent a path that can lead to realization faster than paths of renunciation and asceticism. They also represent paths that can be hazardous: Logistica was not wrong about the dangers of the third gate, and there is a reason that the Buddha was not teaching the Guhyasamaja Tantra widely in India, or even to the 500 Arhats that accompanied him.
Despite the dangers, though, in Indrabhuti the Buddha saw a sovereign who could handle the teaching and really could attain enlightenment in no other way. Thelemia saw the same in Poliphilo. There are many who feel that the old ways of religious asceticism are no longer the most appropriate method of spiritual expression for our planet. Simple materialism has also failed us, and seems to bring us further and further from real fulfillment and realization as a species. The first and second gates have failed. Perhaps it is time to walk through the third.CHAPTER 2
The Perils of Passion: The Dangers of Sexual Sorcery
One thing we are told in both the East and the West is that sexual spirituality is dangerous. Critics from outside the practice warn of everything from simple moral decay to demonic possession. Even if we throw out these puritanical and monastic warnings about sex, we are still left with the fact that even practitioners of sexual magic usually acknowledge that there is an element of danger.
In the Buddhist tantras we are warned that it is like climbing up the cliff face of a mountain rather than taking the slow and winding path. It leads to enlightenment faster, but it is much easier to lose footing on a cliff than a path, and the drop can be fatal. When evaluating the real dangers of this path we are left with a strange situation. On the one hand, sexual practice allegedly harnesses awesome powers so great that it can lead one to ruin or madness when mis-handled. On the other hand, sex is something that most people do on a fairly regular basis, so how dangerous can it really be?
Sex and Morality
Because you are reading this book and are therefore interested in doing sex magic, sex yoga, or sexual spiritual practice, you are probably not someone who thinks of sex as dirty, bad, or evil, but many people have and many people do. It was not long ago that in the West anything outside of heterosexual sex within the bonds of marriage and only for purposes of procreation was considered taboo by society. Although some people still hold these strict views, and others selectively condemn certain types of sex, overall our society today is pretty open to any kind of sexual activity between consenting adults. Today most of you reading this live in places where homosexuality, polyamory, masturbation, kink, and so on, although perhaps not embraced by society as a whole, are not exactly shocking. Given modern technology and travel it is easier than ever to find support and partners for just about any activity you can imagine, and pornography that caters to it.
Despite this, some people still insist that sex magic should be written about in code or kept secret because it is too shocking. It is certainly true that 400 years ago one might have been burned at the stake for it, and just 100 years ago women might have collapsed with vapors at the thought of it, but I submit that in the era of "2Girls1Cup," nothing in this book or the annals of sexual practice in the East or the West can be so shocking that we need to encode it anymore. Certainly the idea that still persists in some circles, that sex magic is just an excuse for people to have sex, can be dismissed immediately: people have never needed an excuse to have sex.
STDs and Pregnancy
I would hope that everyone reading this has a firm grasp of what STDs are, such HIV/AIDS, Hetetitus, HPV, and so on. I would also hope that everyone reading this knows that sex can get you pregnant. I would hope that everyone knows that condoms are the best protection against both STDs and unwanted pregnancy. The problem is that, amazingly, many people still don't know these facts. Worse yet, many people believe that doing sex magic will somehow shield them from both disease and unwanted pregnancy. I assure you that it will not. Please take every precaution to maintain good health. The spirits, the energy, and your general "magicalness" will not stop you from getting a serious disease.(Continues…)
Excerpted from "Sex, Sorcery, And Spirit"
Copyright © 2015 Jason Miller.
Excerpted by permission of Red Wheel/Weiser, LLC.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Table of Contents
Chapter 1 A Story from the East and a Story from the West 15
Chapter 2 The Perils of Passion: The Dangers of Sexual Sorcery 23
Chapter 3 The Subtle Body Laid Bare: Channels, centers, and Drops 35
Chapter 4 The Dragon's Breath: Breathing Techniques and the inner Fire Practice 53
Chapter 5 Flying Sob: The Sorcery of Celibacy and Masturbation 71
Chapter 6 When Gods Get it On: Invocation, God-Forms, and Sex 85
Chapter 7 Energy, Ecstasy, and Enchantment Working with Sex, Fire, and Mind 105
Chapter 8 The Elixir of Life: The Sorcery of Sexual Fluids 119
Chapter 9 It's Alive! Homunculi and Artificial Spirits 137
Chapter 10 Raise Your Spirits: Sex for and with Angels, Demons, Gods, and Spirits 151
Chapter 11 A Different Kind of Spellbinding: The Sorcery of BDSM 169
Appendix: 4 Rites of Sexual Sorcery 183
References and Resources 205
About the Author 217