Sex Magic

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Sex Magic

(religion, spiritualism, and occult)

There are many different ways of doing magic, and all of them entail utilizing energy and directing it to make something happen. The magic done by Witches draws on the energy within the human body. To raise that energy it is necessary to achieve a state of ekstasis, or ecstasy, which can be accomplished by dancing, chanting, awakening the kundalini, drumming, scourging, or any one of a number of ways, including sexual activity. The Old Religion was originally very cognizant of the need for fertility (of the crops, of animals, and of humans) and so did not hesitate to use sexual magic to promote that fertility.

In working magic, the main ingredient is the power that is raised, whether by the individual or by the group. Without this power, no magic can be performed. Sex magic is the art of using the sexual experience, and especially the orgasm, for magical purposes. Dr. Jonn Mumford (Sexual Occultism) says that the most important psycho-physiological event in the life of a human is the orgasm. That orgasm is achieved following much the same pattern as any magical working and power raising. It starts slowly, then gradually builds to a climax.

The literal climax of sex magic is the orgasm. How that is achieved is unimportant, so sex magic can be done by the Solitary, by a couple, or by a whole coven. All that matters is that the orgasm be the time of directing the power generated to the target selected. The method of achieving orgasm is immaterial. In fact, any variety of sexual stimulation methods may be employed, whether by homoor heterosexual couples, including mutual masturbation and oral stimulation.

Sex magic by whole covens is unusual, in the sense of being rarely performed. There is absolutely no reason why it should not be done—with the coven working in pairs and/or solitary—but to many modern Witches it carries connotations of an orgy, an image best avoided. Much, of course, depends upon the makeup of the coven—its relationship, ease, and comfort between members. It is also not easy to arrange an orgasm for all members at, or even close to, the same time, so the benefit of group working is frequently lost. This is yet another reason that it is more usual to find sex magic done by single couples and Solitaries rather than by covens.

One thing that does need to be emphasized where sex magic is concerned is that, in Wicca, no one should be coerced into doing it. Sex magic is simply one method out of many, and it is definitely not for everyone. Any group that claims that this has to be done is not a true Wiccan group.

Wiccans do view the body as a temple. The woman is viewed by the man as an earthly representation of the Goddess, and the man is seen by the woman as an earthly representation of the God. To join together in sexual intercourse is to enact the Hieros Gamos, the Sacred Marriage, of the ancient Mystery Religions. Even on a relatively mundane, domestic level, Witches retain this concept in their unconscious, or even conscious, minds, giving them a respect for the act while still being able to enjoy it at a deep, chthonic level. The Great Rite of Wicca is a purely ritual Hieros Gamos and is not an act of sex magic.

Kraig, Donald Michael: Modern Sex Magick. Llewellyn, 1998. Mumford, Jonn: Sexual Occultism. Llewellyn, 1975.

References in periodicals archive ?
He attempted a sexual magic trick on an attractive lady in the front row, before playing a game where the audience shouted out the punch line to his jokes.
Invoking the Mermaid and the lobster-diver as archetypes of femininity and masculinity on the Miskito Coast, she addresses the gendered social organization of the Miskitus of the Rio Platano Biosphere Reserve on the north coast of Honduras at the height of the lobster-diving economy, women's life strategies, the use of sexual magic (praidi saihka) as a means of access to men's earnings and economic survival, gendered differences in consumerism, and lobster-diving as a masculine life strategy and the ways in which it intersects with women's life strategies.
The material then shifts to specific practices and suggestions for various forms of sexual magic, from masturbatory to perfume-related, culminating of an exploration of sacred partnered sexual tantric practice.
Ritual magic associated with the Hermetic Order of the Golden Dawn, the appeal of occultism to women, the fascination with consciousness, "occult reality and the fictionalizing mind," the sexual magic of Aleister Crowley, and the new climate following the war are subjects that the author investigates.