Outside the Charmed Circle: Exploring Gender and Sexuality in Magical Practice, by Misha Magdalene, is a challenge to review. That’s because the book is so deep, so rich, and so necessary, that in order to do it justice you almost have to quote great heaping gobs of text. I’ll try to not do that–I want you to read the book itself.
I was privileged and honored to read a PDF draft in advance. When the book was published I ordered two copies, one for me and one for a family member. This is the kind of book you want to talk about, the kind you want to give to others, the kind that makes you want to shout “YES!” into the oak groves at midnight or wave at passing motorists by day.
So why am I, a witchy person and a sexologist, so darned enthusiastic about what Misha Magdalene has to say? Well, it’s also that I’m kind of like that “over-enthusiastic PFLAG mom” meme that was going around a few years ago, only I’d be in a black t-shirt saying “My Transgender Witch Child Makes Me So Proud” and I’d be wearing less bracelets. So, the topic of “exploring gender & sexuality in magical practice” is deeply personal on several levels. I feel its urgency. At the core, I want my children (both cis and trans) to be respected and safe, and I want everyone else’s kids to be safe and respected too. It’s just basic human empathy and justice, qualities which are lacking in this world and sometimes this lack bashes into our spiritual lives, where we go to be strengthened, but are also frequently deeply vulnerable.
In spite of the topic’s complexity, this book is quite “user friendly.” Each chapter contains exercises to help the reader think through and experience the material. The appendices and bibliography are also wonderfully helpful.
In the introductory chapter, Misha Magdalene describes their book as “an exploration of magic through the lenses of gender and sexuality.” I think the reverse is also true. The book asks also us to examine gender and sexuality through the lenses of our magical practices and beliefs. Magdalene is extremely qualified to write from and through both (and several) perspectives. For me, in this book, intersectionality reveals its liminal nature, and liminal, magic practice reveals its intrinsic intersectional necessity. Circles and spaces, within and without, all are essentially “charmed.” If I’m interpreting correctly, I feel this may be one reason why Magdalene writes “magic is queer.”
The second chapter, “Getting Our Bearings, Knowing Our Terms,” is a helpful “101 and beyond” navigation through sex and gender terminology, which–as Magdalene points out–can and does change over time.
The book focuses next on the body, embodiment, and all the baggage that may be heaped upon bodies, often internalized. This third chapter is practically a body-positive “user’s manual,” a way to set ourselves up–not just conceptually but also physically–for the body’s ability to be “an instrument of magic.” For myself, as a person who is finding the physical and social transition to old age as bewildering as adolescence, this appreciative and mindful focus on the body as a location of self, wisdom, and power, provides a much needed reminder to take care of what I’ve got. I have a hunch other readers will appreciate these reminders (if not for the same reason).
The fourth chapter, “Gender Theory and Practice,” takes us deeper into considerations of this topic and how gender essentialism is incorporated and enacted in various magical traditions. (And now I find that these chapter descriptions are so simplified that it is almost embarrassing. Just…read…the…book…)
The next chapter moves powerfully into a discussion of queerness, queer deities, and more. I (cis, het, spectro-sexual, Lokean) particularly resonate Magdalene’s description of queerness as “a metaphysical yearning for something beyond the scope of our understanding” and also as a “pursuit” of potentiality. While I (cis, het, spectro-sexual, Lokean) don’t presume to the label of “queer,” this chapter helps me to understand my own allyship and the underpinings of my own spiritual quests.
My only quibble with this chapter (and it is a small one) is that an important aspect of Loki Laufeyjarson–the Norse trickster and shape-shifter–is overlooked. He was/is a mother not just once, but twice. In the Norse Voluspa en skamma, Loki ate a burnt woman’s heart (an offering?) and promptly gave birth to innumerable “troll women.” “Troll” was another word for witch. Loki, therefore, is a Mother of Witches, an important (gender-shifting) ancestor of magic practitioners. I would have liked to have seen this aspect acknowledged. But as I said, this is a minor criticism.
Chapter six brings us to one of my favorite topics. It’s called “Safer Sex Magic for Beginners (and Experts)” and I must say, this chapter is a thing of both sexological and magical beauty. I highly recommend the section called “How to Learn Sex Magic in Three Easy Steps” and the exercise for working solitary sex magic. In fact, I highly recommend the entire thing. Just…read…it!
The next two chapters on consent are also full of common sense and wisdom. The second one, chapter eight, concerns the process of negotiating consent with gods and…wow. Just wow. One of my professional interests, as well as personal/spiritual orientations, concerns spectrosexuality and god-spousing, and I can honestly say that so many people need the perspective and information contained in these chapters! These chapters are a stunning example of sex education at its best.
The last three chapters bring everything together in a context of individual magical practices and working within (or without) magic communities. Can I just say that even as I flip through these pages, as I write this review, I find myself wanting to swoon with admiration? So much common sense, so much compassion, so much inclusivity, so much impeccable information…
I believe this pioneering book is destined to be a classic. It is certainly one that I will take from my shelf again and again, and will continue to recommend whole-heartedly to all who are interested in such topics.
Well done, Misha Magdalene! I look forward to your next book!!!
Survey data collection is closed as of March 18. Thank you.
Online dictionaries give simple meanings for the word “sexology.” Examples include “the study of human sexual life or relationships” and “the study of human sexual behavior.” What’s not often expressed is the recognition that sexology often requires a multi-disciplinary approach. Any given inquiry may include investigations into history, erotic arts and literature, medicine, physiology, psychology, anthropology, sociology, pop culture, religions and spirituality, law and public policy, and so on.
I’m realizing that in writing about this simple survey of Neopagan people who report one or more sexual or “emotionally intimate” encounters with spirits (aka “spirit sex”), I will quite likely address a number of different topics. This blog post will describe a few. But first, another word about the (non-scientific, confidential, voluntary) survey itself.
The Survey Has a Simple Premise and Limited Scope
Premise: Human beings can and do have sexual and/or emotionally intimate encounters with unseen beings (gods, angels, demons, ghosts, the Fae, elves, etc.).
This premise includes the assumption that unseen beings (besides microbes) do exist. I can base this assumption on widespread beliefs and reported incidents, such as those found in religions, neopagan and witchy practices, mythologies, etc.
It’s not that I accept all superstition, but as I mentioned in Part I, science is now strongly considering the idea that consciousness exists in all forms of matter. And since science also reports that we’ve got a lot of unseen matter in this cosmos it seems logical to wonder about the types of consciousness that might be intrinsic to dark matter and how that consciousness could possibly organize itself in ways that we recognize as sentient and communicative.
Limited Scope.I am focusing on the experiences and practices of neopagan-esque people who say this has happened to them.
In Part I, I described my personal perspectives on the topic. Here are some others.
a) Spectrophilia as a fetish or kink
In sexological literature, sex with spirits has been considered a fetish or a kink. For example, in the Encyclopedia of Unusual Sex Practices (1992), Brenda Love lists “spectrophilia” (pp. 269-270) and describes it as arousal by intercourse with a range of spirits. She says the union of the Christian God and the Virgin Mary provides one of the most famous examples of spectrophilia. I am not sure this is a good example as it falls more accurately in the category of spectro-sexual mysticism.
Seeking experiences with an incubus or succubus could be a better example of a fetish-like desire, as these beings aren’t known for a transcendental quality in their trysts.
In medical articles, night terrors are the explanation for adult incubus/succubus experiences.
Preliminary Survey Note: None of the survey respondents report “night terror” sensations in the comments sections, though many reported dream encounters with spirit beings.
b) “Psychic Masturbation” and “Mind-Gasms”
Sexual pleasure from a spirit sounds improbable. But sexologists have documented orgasms that occur without physical touch.
Sexuality in the Human Male (Kinsey, Pomeroy, & Martin, 1948) found that only “three or four adult males” (out of 5,000 studied) were able to ejaculate purely from fantasy, without touch or physical stimulation (pp. 517-518). (Nocturnal emissions are another matter.) However two percent of “nearly 5,000” wide-awake women were able to achieve orgasm through “psychic stimulation” (Sexuality in the Human Female. Kinsey, Pomeroy, Martin & Gebhard, 1954, pp. 163).
In 1992, Beverly Whipple, Gina Ogden, and Barry Komisaruk compared blood pressure, pupil dilation, heart rate, and pain threshold in ten women who experienced orgasm (1) without physical stimulation and (2) with self-stimulation. In both sessions, the above physiological responses were approximately doubled during orgasm. In a later study Komisaruk and Whipple used fMRI to compare thought orgasms to physically induced orgasms. The only difference was a lack of amygdala activity during thought orgasms. Both studies were cited in The Science of Orgasm (Komisaruk, Beyer-Flores and Whipple, 1992. pp. 260-261).
Mary Roach describes an interview with a woman who learned a “hands-free” orgasm technique from sexologist Annie Sprinkle in the mid-1990s (Bonk, 2008, pp. 239-241).
Other people can achieve “hands-free” orgasms through hypnosis. With practice, this can be very effective. In 2014, I did a survey of 225 erotic hypnosis practioners. Fifty-five percent of 223 respondents said they were “very satisfied” with their “hypno-gasms.”
Preliminary Survey Note: some respondents are reporting the addition of physical sensation to enhance their encounters with spirits.
(2) Spectrosexual mysticism
An example would be the ecstasies of St. Teresa of Avila (1515-1582), described in the Aras.org website as part of a tradition of “bridal mysticism,” a union with the Christian god.
Some ancient Tibetan tantra traditions include practices with an imagined and/or visualized partner. This could be a deity, dakini, or yogini. This is called jnanamudra (Miranda Shaw, Passionate Enlightenment:Women in Tantric Buddhism, 1994. p. 172). Judith Simmer-Brown describes the “creation-phase practice” of visualizing oneself as a “yidam deity” as “yab-yum in sexual union.” When done correctly, Simmer-Brown says this can generate “tremendous passion, communication, and connection” between the self-as-deity and the imagined partner deity (Dakini’s Warm Breath: The Feminine Principle in Tibetan Buddhism, 2001, pp. 216-217).
Devoted and passionate god or spirit connections are also found outside Christian and Tantric Buddhist traditions. Modern variations of Norse Heathenry and Norse-inspired practices yield examples. Dagulf Loptson’s well-researched book contains expressions of devotion to Loki as his “deepest love…most influential teacher…dearest friend” (Playing With Fire: An Exploration of Loki Laufeyjarson, 2014, Introduction).
Other examples of spectrosexual devotion and mysticism can be found in The Jotunbok: Working with the Giants of Northern Tradition (Kaldera, Ed., 2006). This book contains many passionate prose essays and devotional poems addressed to Loki, Hel, Angrboda and others in the Jotun pantheon. I find Elizabeth Vongsvisith’s poem, “To Loki,” especially moving (p.276).
As an aside, it doesn’t seem fair that a young Lokean godspouse blogging their ecstasies on Tumblr is more likely to be trolled by an Incel than to have their mystic love immortalized in marble. As a mystic sexologist, I’m just sayin’.
Preliminary Survey Note: several respondents are reporting feelings of emotional intimacy as well as ecstacy and great pleasure when in union (sexual or otherwise) with a beloved deity or spirit.
(3) Beliefs and Narratives
The ancient Hawaiians believed in kane or wahine o ka po (male or female spirit lovers of the night) (Pukui & Handy, The Polynesian Family System in Ka’u, Hawai’i, 1998. pp. 120-122). These lovers could be ‘aumakua (ancestor) or a kupua (ghost or spirit) or even a deity or a nature spirit like a mo’o (lizard-like fresh water spirit). Sometimes human beings could become so attached to their spirit lovers that their will to live could be weakened. In such cases, help would be sought from a kahuna (priest or expert).
The Hawaiian belief in spirit and human intimacy is also reflected in their mo’olelo (stories). The Epic Tale of Hi’iakaikapoliopele (Ho’oulumahiehie & Vogelmeier, 2006) begins as the goddess Pele falls into a dream. She flies to the island of Kaua’i, where she entices and seduces a handsome human chief, Lohi’au. Pele falls in love with him. When she awakes, she sends her youngest sister, Hi’iakaikapoliopele, to travel on foot and canoe from Hawai’i Island to Kaua’i, in order to bring Lohi’au back in the flesh. Quite a lot happens along the way. It’s one of the great epic tales of all time.
Keith Dowman’s translation of Lady Yeshe Tsogyel’s life (Skydancer: The Secret Life and Songs of Lady Yeshe Tsogyel, 1996) describes transcendent tantric rituals, magical actions, and a vast array of supernatural beings.
Greek and Roman myths, and myths from other cultures, also contain many examples of love and lust between gods and mortals. Some fairy tales contain these as well.
A.S. Byatt’s The Djinn in the Nightingale’s Eye (1994) is a fine example in contemporary literature. It chronicles the relationship of a middle-aged scholar (female) and a very sensuous Djinn. The sex is fabulous.
This supernatural “human-meets-spirit” plot line never fails to intrigue: even Marvel’s version of the Norse god, Thor, falls for an attractive human scientist and mopes when he can’t be with her. In fact, you can find examples of spectrosexual love just about everywhere you look–practically under every bush, burning or not.
(4) Witchcraft Persecutions
Witchcraft is still illegal and/or socially punished in many parts of the world. During the European witchcraft persecutions, sex with the devil and lesser demons played a huge role in trials. Confessions were obtained under torture. Plenty of salicious material was offered just to obtain relief from the pain. Walter Stephens blames the church’s “crisis of belief” (in supernatural realities) for prosecution insistence on such “evidence” (Demon Lovers, 2013). As a sexologist, I can’t help thinking the prosecutors were also getting off on the accounts of hot witch on demon sex. I believe it was an insistence based on prurience as much as theology.
William Naphy describes three 16th and 17th century cases of demonic sex and witchcraft (including two men so accused) and discusses the attitudes and beliefs of both learned and common people toward witches and their powers (Sex Crimes, 2002, pp. 224-232). According to Naphy, in the 15th and 16th centuries, educated men began to believe that witches really did have access to knowledge from preternatural beings: angels, demons, and other spirits (p. 228). Learned men were also in pursuit of such knowledge and power through studies of alchemy, Kabbalism, numerology, and so on (p. 228). Though their actions were heinous beyond belief, it is easy to understand the ire felt by such learned and pious men, knowing that witches could access such knowledge simply by courting the favor of demons through sexual transactions. This was, in essence, unfair competition and a threat to their status quo. That they could have courted demons in the same way seems to have escaped them…
I mention this topic as a counterpoint to the blithe assumption that such persecution will never happen again, that we–as privileged, computer-saavy Heathens, neopagans, and witches with cellphones–are now free to do as we wilt (even unto Instagram and Facebook). However, the American Satanic Panic had real casualties and the sequel, Son of Satanic Panic, could be just around the corner. Torture and death are still visited upon people suspected of witchcraft in many parts of the world. This even happens to children. Imagine being two years old and accused of witchcraft and demonic possession, then tortured by your parents and other adults. Not much of a life, is it? If you don’t die during torture, you’re likely turned out into the streets to die there instead. So let’s give a thought for those folks–those kids!–and do what we can, even if only from afar. (See Part I.)
I find it ironic (and tragic) that the same religion that asks us to accept a divine baby conceived by a Holy Ghost and a human woman has also been responsible for the above. Perhaps I can be forgiven for seeing human history since the advent of the “Common Era” as a two-thousand-years-old war between dueling systems of magic?
FYI: if you travel internationally, there are a few places where perhaps you won’t want to go if you’re “out” as a witch or a god spouse on social media…
(5) Sex Magic
Before I mention the plethora of books (not to mention YouTube videos) devoted to obtaining a spirit lover, it’s worth mentioning that some sexologists and psychologists have been discovering “transcendent sex” outside of any particular tradition of spirituality, religion, or magic. An example would be Jenny Wade’s book, Transcendent Sex: When Lovemakeing Opens the Veil (2004). Wade discusses a range of phenomena, from unio mystica to taking on an animal spirit during sexual “shapeshifting.”
Could it be that the “learned ones” are actually coming back full circle to where the witches, ceremonial magicians, and sexual mystics have been all along? If so, it’s an interesting time.
So getting back to demons and spirits and sex magic and stuff…
In late medieval Europe, incubi and succubi became “a plague” (Tannahill, 1992, pp. 272-273). Incubi were most worrisome, as they gave pleasure to women. Plus, if they took the shape of a succubus, they could get it on with a man, retain the semen, change into an incubus, get it on with a woman, and get her pregnant with demon spawn (Tannahill, p. 273). It’s not hard to imagine that in spite of such concerns, more than a few people would start to contrive ways to summon these spirits and others for spectro-sex.
In my own library, each of these books deals with some form of sex magic. The last three touch upon sex magic with spirit partners.
Anand, Margot. (1995). The Art of Sexual Magic. New York, NY: G. P. Putnam’s Sons.
Connolly, S. (2006). The Complete Book of Demonaltry. USA: D. B. Publishing. (pp. 337-339).
Miller, J. (2015). Sex, sorcery and spirit: The Secrets of Erotic Magic. Pompton Plains, NJ: New Page Books. (pp. 151-167).
U.D., Frater. ( 2001). Secrets of Western Sex Magic. St. Paul, MN: Llewellyn Publications. (pp. 143-147).
Margo Anand’s book blends western sex magic with western neo-tantra but is focused on human relationships.
For precise information about spirit sex (as well as humor), I would recommend Jason Miller’s book over the other three.
Of course there are plenty of other books out there. These are just what I have on hand right now.
(6) A Word About Everyday God or Spirit Spousery
It’s not all transcendent fireworks. Many god/spirit spouses or consorts have reported sharing quite prosaic activities with their invisible beloved, such as sharing food, drink, and movies. There’s a quiet beauty in feeling your favorite god/dess is nearby as you wash dishes or rake the leaves. It brings “sacredness” into what is commonly called “profane.”
(7) Spectrosexual Cautions
Spirit-human relationships may be much more widespread and “natural” (or preternatural) than we realize. Even so, there are many complexities and cautions to keep in mind.
Respect is key. For an overall perspective on creating respectful interactions with spirits (whether with erotic intent or not), I highly recommend Aidan Wachter’s book, Six Ways: Approaches & Entries for Practical Magic (Red Temple Press, 2018).
Now, for the cautions.
The last thing anyone should do is plunge into a spectrosexual situation without preparation. It may be tempting to liven up a lonely Saturday night by summoning a succubus, but you know, it might not work out as you planned. Read, learn, talk to other magical people. Don’t just look a ritual up on the internet and make a blood offering to something you don’t even know. Get a lot of good advice and take it!
Learn grounding, warding, and protection skills before you do anything else.
Learn to court and cultivate a relationship with spirits and try to do it without a “one-track mind.” Make offerings. Be sincere and humble. These are ancient beings who could be valuable teachers and allies for you, not just an astral hook-up. Again, respect…
Don’t do this stuff until you’re an adult. Honestly, just don’t. You can’t cultivate a good relationship with a spirit being until you know yourself a little better and get some experience dealing with other human beings with courtesy and respect. You’ll need this with spirits too. If you’re a teenager already involved in a spirit relationship, don’t worry. You can always grow and learn, and you can always ask for what you want and you can always say “no.” You have that right.
Whatever your age, learn to negotiate consent and boundaries with other human beings. Know your hard and soft limits.
I am sure there is much more to say, and others might want to add their comments below.
I hope to begin discussion of the actual survey results in Part III. Thanks for sticking with me as a reader!
Anand, M. (1995). The art of sexual magic: Cultivating sexual energy to transform your life. New York, NY: G.P. Putnam’s Sons.
Connolly, S. (2006). The complete book of demonolatry. USA: DB Publishing.
de Quincey, C. (2005). Radical knowing: Understanding consciousness through relationship. Rochester VT: Park Street Press.
Dowman, K. (1996). Sky dancer: The secret life and songs of the Lady Yeshe Tsogyel. Ithaca, NY: Snow Lion Publications.
Grundy, S. (2015). God in flames, god in fetters: Loki’s role in the northern religions. New Haven, CT: Troth Publications.
Ho’oulumahiehie & Nogelmeier, M.P. (2006). The epic tale of Hi’iakaikapoliopele: Woman of the sunrise, lightening-skirted beauty of Halema’uma’u. Honolulu HI: Awaiaulu Press.
Kaldera, R. (Ed.). The jotunbok: Working with the giants of the northern tradition. Hubbardston, MA: Asphodel Press.
Kinsey, A. C., Pomeroy, W. B. & Martin, C. E. (1948). Sexual Behavior in the Human Male.Philadelphia, PA: W. B. Saunders Company.
Kinsey, A. C., Pomeroy, W. B., Martin, C. E., & Gebhard, P. H. (1953). Sexual Behavior in the Human Female. Philadelphia, PA: W. B. Saunders Company.
Komisaruk, B. R., Beyer-Flores, C., & Whipple, B. (2006). The science of orgasm. Baltimore, MD: The Johns Hopkins University Press.
Lacquer, T.W. (2003). Solitary sex: A cultural history of masturbation. New York, NY: Zone Books.
Loptson, D. (2014). Playing with fire: An exploration of Loki Laufeyjarson. Hubbardston, MA: Asphodel Press.
Love, B. (1992). Encyclopedia of unusual sex practices. Fort Lee, NJ: Baricade Books, Inc.
Marsh, A. (2010). Love among the objectum sexuals. Electronic Journal of Human Sexuality. Vol. 13.
Miller, J. (2015). Sex, sorcery, and spirit: The secrets of erotic magic. Pompton Plains, NJ: New Page Books.
Naphy, W. (2004). Sex crimes from renaissance to enlightenment. Gloucestershire, UK: Tempus Publishing Ltd.
Pukui, M.K. and Handy, E.S.C. (1998). The Polynesian Family System in Ka’u, Hawai’i. Honolulu, HI: Mutual Publishing.
Roach, M. (2008). Bonk: The curious coupling of science and sex. New York, NY: W.W. Norton & Company.
Shaw, M. Passionate englightenment: Women in tantric buddhism. Princeton, NJ: Princeton University Press.
Simmer-Brown, J. (2001). Dakini’s warm breath: The feminine principle in Tibetan Buddhism. Boston: Shambhala Publications, Inc.
Stephens, W. (2013) Demon lovers: Witchcraft, sex, and the crisis of belief. Chicago, IL: University of Chicago Press.
Tannahill, R. (1992). Sex in history. [No location]: Scarborough House.
Taylor, T. (1996). The prehistory of sex: Four million years of human sexual culture. New York: NY: Bantam Books.
Tedlock, B. (2006). The woman in the shaman’s body: Reclaiming the feminine in religion and medicine. New York, NY: Bantam Books.
U.D., F. (2001). Secrets of western sex magic: Magical energy and gnostic trance. St. Paul, MN:Llewellyn Publications.
Wade, J. (2004). Transcendent sex: When lovemaking opens the veil. New York NY: Paraview Pocket Books.
Wachter, A. (2018). Six ways: Approaches & entries for practical magic. [No location]: Red Temple Press.
Sexology is my profession. Magic is a consuming “special interest.” Tantra has been (and is) a link between the two. So my bookshelves contain more (far more!) than first editions of the male and female Kinsey studies and The Guide to Getting It On. I’ve also got The Art of Sexual Magic (1995) by Margot Anand (tantric-inspired), Secrets of Western Sex Magic (2001) by Frater U.D., and the more recent Sex, Sorcery, and Spirit (2015) by Jason Miller. Here’s a review of Miller’s book by Donyae Coles and here’s an interview with Miller from Down at the Crossroads podcast (one of my favorite podcasts, by the way). I’ve also got tons of other books dealing with tantra, Taoist practices (though I gave a bunch of Healing Tao books away recently), sexual ecstasy and transcendence, magic, and so on.
The “sex magic” umbrella is pretty big: there are energetic practices (e.g., tantric, Taoist) designed to refine and boost sexual energy, to be directed in whatever manner you please; practices which imbue sigils with orgasmic energy (again, use as you wish); sex with deities and spirits; and the creation of various sexual/spiritual “elixirs.” Really, with a little practice, a good time can be had by all!
The first time I came across mentions of “sex with spirits or gods” was prior to my sexology or tantra studies, actually. I was reading Polynesian Family Systems of Ka’u, Hawai’i by Mary Kawena Pukui and E.S. Craighill handy (back when Hawaiian culture was also a consuming special interest of mine), and was fascinated by various accounts of “spirits as mates” in the chapter called “The Psychic Phase of Relationship” (pp. 116-159). These spirits were called kane or wahine o ka po–men or women of the night–and did not seem to act in a manner that Western researchers would be likely to deem incubus, succubus, or “sleep paralysis” experiences. Nor will metal bands be named after them.
Nowadays it is common to come across “god spouses” on the internet, and I give ’em all due respect.
I find this topic massively interesting, having had a few inexplicable experiences myself. And as a sexologist, I’d really like to find a sexological or socio-cultural anthropological study of this phenomena. (I’d do it myself, but I don’t have access to research funds or an internal review board.)
If I plug “sex with spirits” into Google Scholar, the first relevant thing that pops up is Achieving Invisibility and Having Sex with Spirits: Six Operations from an English Magic Collection ca. 1600 (Klassen and Bens). It looks like a good read–I bookmarked it for later. And if I achieve invisibility beyond the usual “I’m old so no one notices me anymore” thing, I’ll be sure to blog about it.
There are also practices mentioned where one meditatively imagines oneself as the form of a deity or a deity’s partner, in order to evoke the desired energies.
As for links with magic and tantra, before I left Hawai’i a very accomplished tantra dude showed me how to use the “Tai Chi Sword” (first two fingers pointed, thumb closed over the last two fingers) to hook, twist, and pull a few lurking entities down and away from the ceiling of my home. There actually was a kind of freaky “haunting” there on Mano Street, and I felt it most the first night I slept in one of the guest bedrooms (I had already loaded most my furniture in the container for shipment back to California). It was a very unpleasant encounter and one of the first I’d ever had with a noxious entity! I really had to banish the “f” out of the thing. Now I know why a couple of houseguests refused to sleep in that room.
I hadn’t known at first that tantra was associated with magic. Like most Westerners who end up involved with Neo-Tantra, I assumed the main focus was sex and transcendence. I’ve been told–anecdotally–that the taboo associations with tantra in India have more to do with magic than they do with sex. But don’t quote me. This may not be accurate.
As I look through the stack of books on my table, I can see that symbols and sigils are a major topic. The idea is to use orgasmic energy to invest a sigil with magical power to affect change. The sigils are created with specific meaning and intention. In Anand’s book, this is covered in the chapters called “Creating Your Magic Vision” and “Sexual Alchemy: Charging Your Magic Symbol.” Miller’s book deals with sigils in the chapter called “Flying Solo.” (I honestly haven’t done more than skim through the Frater U.D. book, so I can’t comment on the content with accuracy.) Since I’m in need of a literary agent and publisher for my fantasy novel, I’m strongly considering the above method to draw the right agent to me (even as I do the copious research necessary to find and approach such people).
As a younger woman, I’d imagined I’d fill my declining years with cats, orchids, and a study of slime molds. Now that I’m well on my way to being what my oldest son fondly calls “a fruit bat,” I do have the cats and two orchids which manage to survive my lack of talent for plants, but sex and magic do seem to have replaced slime molds as my obsession of choice. So why not delve as deeply and powerfully as possible in these matters, while I still have life and breath and will?
This blog is part of that fun.
Are you a fellow traveler? Please comment and “like” below.