Sexual Magic (Translated): Practical treatise on the occult science of the sexes

By Arturo Kremer

Index

Sexual Magic

Introduction

I. Sorcery and Love

II. Witchcraft in Convents

III. Blood in Magic

IV. The Astral Plane

V. The "Saturday" Witches' Festival

VI. Love Talisman

VII. An Unknown Force

VIII. Sexual Magic

Four words from the Editor

AB IMO PECTORE

I. Of the Paradise Condition

II. Natural Magic

III. Preceptive Magic

IV. The Sexual Act

V. The Magic Copula

VI. Three Mystery Operations

Note

 

• Language: English
• Publisher: Stargatebook
• Release date: Jun 28, 2021
• ISBN: 9791220819718

Book preview

inizio01

INTRODUCTION

ASOME readers, perhaps surprised by the dramatic title of this work, may ask themselves: "Sexual Magic? What kind of magic could this be? We had heard of natural magic, black magic, white magic and magic of various colors, but we had no news, not even remotely, of a magic related to the sexes...". - The surprise of our readers seems justified to us. For this reason, we believe it necessary to make an account, albeit fleeting, of the various kinds of magic that we have been talking about, which will allow us to duly justify the title of SEX MAGIC that we have given to our work and, in passing, to put a little order to the confusion that reigns among many authors regarding Magic and its various definitions.

What is Magic ?

Let us say, to begin with, that Magic represents the dawn of intelligence. In this case, more than in any other, the cliché its origin is lost in the obscurity of time is applicable. Indeed, it exists from the moment when man, detaching himself from his primitive animality, began to think and to sense the existence of an external world, of forces beyond his reach. Magic is, undoubtedly, of all times and of all countries of the world.

Antiquity of Magic.

In the most cultured nations of antiquity, it was held in great veneration, for constituting a sacred science in which were contained the religious and scientific beliefs, let us say so, of those remote civilizations. Thus, Magic was the first moral, religious and philosophical doctrine of Humanity.

Magic plays a great role in the Hebrew Bible. The inhabitants of Canaan had incurred the divine indignation, because they made use of enchantments. To the magic arts they resorted to defend themselves, and likewise the Amalekites, fighting the Hebrews when they left Egypt. The struggle of the magicians of Moses with those of Pharaoh; the pythoness of Endor, evoking the shadow of Samuel; Jesus accused of magic by the Jews, for casting out demons in the name of Beelzebub... are a small sample of the innumerable cases that are cited in Sacred Scripture in which Magic intervenes as a very important factor.

The antiquity of Magic is therefore obvious; therefore, it is very risky to specify the place and the time when it appeared on earth; however, historians who have paid attention to this point - especially Maury and Lenormant -, believe to be certain that the cradle of Magic was the most ancient Chaldea.

Magic has always been of great importance in India. The Vedas contain a good number of invocations of an esoteric character, and the laws of Manu indicate the various magical operations, the use of which is permitted or forbidden to a Brahmin.

In China, Black Magic was practiced by the priests themselves, who shamelessly sold all kinds of amulets and love filters to their parishioners.

If we look from the East to the West and North, we find Magic equally powerful and widespread. The writers of Greece and Rome speak of it as well; who is unaware of the importance and the increase that oracles, sibyls and pythonesses acquired in these cities?

The Egyptians, who constituted one of the most sincerely religious peoples, celebrated in their temples magical ceremonies, composed of solemn rites and magnificent chants raised to the divinities - Isis, Osiris, Râ -, as evidenced by the numerous wall inscriptions and the abundant papyri they have bequeathed us.

What great men think.

According to Plato Magic consists in the worship of the gods, and Proclus, the great theurgist, has said : When the ancient priests considered that there existed a certain alliance and mutual sympathy between natural things and between manifest things and occult powers, and discovered that all things subsist in everything, they founded from this mutual sympathy and similarity a sacred science : Magic. And they applied for occult purposes both the celestial and the terrestrial nature, thanks to which and by the effect of a certain affinity, they deduced the existence of divine forces in this terrestrial mansion.

Magic, according to Plotinus, is the science of communicating with supreme and supramundane powers, that is, with entities of a higher plane, and also that of exercising dominion over the spirits that swarm in lower spheres. And Porphyry adds that it is a practical knowledge of certain hidden spiritual forces of Nature, known to a few, by reason of being difficult to attain without running serious risks and without incurring great responsibilities, once they have been acquired.

Jamblichus, the greatest of the Neoplatonists, says that they - the Theurgists - by means of their priestly science can go back to higher and universal Essences and to those who are above Fate, that is, to God and the Demiurge, without making use of matter or assuming anything else, except the observation of a reasonable time.

For the divine Paracelsus, Magic is the highest power of the human spirit to govern all external influences with the object of doing good to his fellow men. The action of using invisible powers for selfish or reprehensible ends, is pure necromancy - black magic - because the elementaries of the dead are often used to exercise evil.

As we see, Magic, in its origins, constituted Science and Religion, intimately fused; its object was none other than to do good, and, therefore, only superior men - the priests - of perfect morality and vast knowledge could exercise it worthily. The philosophers of antiquity often testify to this.

But alas, all doctrines, whether philosophical, political or religious, however noble and lofty they may be, are corruptible, and there will always be persons or corporations interested in corrupting them, either for their annihilation or for other selfish ends. Thus, immaculate, pure and beneficial Magic, later degenerated into a detestable, filthy and evil practice: Sorcery.

Here is how Cornelius Agrippa, the most famous magician of the 16th century, expresses himself on the subject:

"Magic was considered by the sages of antiquity as the highest expression of wisdom, but certain false philosophers and enemies of the same, have had an interest in disfiguring it completely. And what have they left us of that sublime science? A lot of formulas to poison oneself and to procure lascivious dreams or terrifying visions; an extensive form of prescriptions to get in contact with the inferior spirits. That is why, as long as I live, I will fight against this false magic.

"The most sacred thing that man has is reasoning, by which he can rise to Truth and to God Himself, which is, precisely, the end of true Magic.

"Magic teaches us to agree our soul with the elements of Nature and, when possible, with the Whole. For that we have an enormous force, which is the Will, for with it we can do things so incomprehensible that the ignorant will take them for miracles.

Thus I proclaim that Magic is the queen of all sciences and only honest men are capable of cultivating it.

(DR. G. MAXWELL: The Wonderful Secrets of Black and White Magic).

Magic and its detractors.

The Church, fierce enemy of Magic, did all it could, and did much, to discredit it, and relying on the existence of certain dastardly people who worked all sorts of evil using their psychic faculties, the sorcerers, in a word, condemned Magic, without making distinctions, and everything became, according to its closed criteria, condemnable witchcraft or black magic.

The vulgar and the learned accepted the ecclesiastical decision and, as the years went by, it crystallized so solidly that, even in our days, the word Magic is taken as a representation of something criminal or repugnant. On the other hand, we have the skeptics, the unbelievers, who smile scornfully at Magic, considering it as something unworthy of attention or as a ridiculous superstition, which could only cause fear to our poor grandparents, ignorant of the most elementary laws of Nature, et sic de coeteris.

And so we can read in the most modest dictionaries, as well as in those pompously called encyclopedic, a definition of Magic that generally begins as follows: Science or art that teaches to do extraordinary and admirable things. It is usually taken in bad part. WHITE or NATURAL MAGIC: The one that by means of natural causes works effects so surprising that they seem supernatural. BLACK MAGIC: Superstitious and abominable art by means of which the vulgar believes that can be done, with the help of the devil, the most absurd things. THEORGICAL MAGIC : Religious practices of the Chaldean and Egyptian priests, by which they made the people believe that they conversed with the angels, etc., etc.

Anyone who does not feel a certain interest in Magic, after reading the definition given by the learned Corporations, forgers of dictionaries, will say to himself: I thought so. Everything that is told about Magic is just a claptrap, stories for children or else tricks to deceive simple and credulous people.

The sages affirm the reality of Magic.

But Magic, for the men of science who have dealt with it1 , without prejudice of any kind, is not a vain superstition of the ancients, but a fully demonstrated truth, a whole scientific-philosophical system, endowed with sui generis procedures that make it reach the knowledge of extraordinary, unusual phenomena, which science does not yet explain in a satisfactory way, but which, however, there is the indisputable testimony of the facts and the evidence offered by the most scrupulous experimentation.

Magic is not, says Aymerich, a chaotic set of fantastic theories, as its adversaries suppose and propagate, some, out of bad faith, and others, out of ignorance. Magic constitutes a body of doctrine of very ancient origin which, with the eternal rolling of the times, has been changing its aspect as it has acquired greater knowledge ; which has progressed, and progresses, step by step, sometimes with painful slowness, sometimes with feverish enthusiasm, always sure of the advantages of its method, which makes silence a powerful auxiliary of the free development of its teachings, and which seeks in the mystery of esoteric practices the serene stillness required by the laborious work of the adept."

Different names of Magic.

The ancients divided Magic into two parts of opposite character and conditions. The one was that which dealt with all beneficent action, that which was inspired by the noble idea of procuring some benefit to our fellow men, that which was launched into the highest initiatory studies, for which a scrupulous limpidity of sentiments was required. The other part constituted a set of procedures that facilitate the death of a person, without material risk for the murderer; terrible practices that arm the magician with deleterious powers to satisfy insane desires of revenge; satanic powers, in short, that allow him to satisfy with impunity the lowest and most repugnant passions. In the first part we have white magic, called Theurgy, whose name was given by Jamblichus; in the second, black magic or Goecia, so called for the first time by St. Jerome.

Theurgy also receives the names of High Magic, Divine Magic and Ceremonial Magic; Goecia is given the names of Sorcery, Witchcraft, Necromancy and some others of evil meaning. And they are, together, called cursed sciences, by the fanatics of the Church.

Divinatory Magic.

Moreover, each of these two great branches into which Magic is divided, is subdivided into others, and each of them receives a special name, by which its object is designated. Thus we have, for example, Divinatory Magic, which constitutes a very numerous family. We will only note the names of the best known branches: Arithmomancy (divination by numbers) ; Cartomancy (divination by cards) ; Crystalomancy (by the crystal ball) ; Caffeomancy (by the bagasse of coffee) ; Geomancy (by the cracks of the earth) ; Hydromancy (by water) ; Oneiromancy (by dreams) ; Pyromancy (by the crackling of the fire) ; Chiromancy (by the stripes of the hand) ; Rabdomancy (by the hazel wand) ; etc., etc. The number of mancias amounts, without exaggeration, to fifty or sixty.

There is, also, Natural Magic; this one had for object the investigation of the secrets of Nature. Those who dedicated themselves to this magic were, in reality, more than magicians, wise men devoted to experimental science, not yet subject to a methodical and reasoned classification. But those magicians, investigators of the secrets of Nature, were, without any doubt, the precursors of modern Physics; just as the Alchemists of the Middle Ages were the fathers of present-day Chemistry, and the Astrologers of ancient Chaldea gave birth to the astronomical science of our days.

As we have seen, the names that Magic has received are numerous. Generally, it is called by one appropriate to the object it pursues. Thus, there is erotic magic, amorous sorcery and sexual magic; three magics which have the same end : that of making oneself loved ; but to obtain such a desire, each one employs different procedures. Here, then, is how the triple denomination is indispensable.

Erotic magic.

In erotic magic, the forces of the astral plane are used. The magician unfolds and goes to the person who is the object of his passion and, using occult practices, establishes an astral relationship with her, using any object belonging to her, and if she has hair, a cloth stained with her blood, underwear worn for some time, etc., so much the better. Then the magician prepares some perfumes to exalt his imagination2 . Then he proceeds to externalize the astral body, intensifies it and throws it in the direction of the person, who is sleeping, faces without fear the involuntary reactions of the organism and over which, in any case, he has to obtain the desired victory. The victim feels attacked and sullied without seeing