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ends. This was part of a general field of interest among initiates of the FS, a field which included the study of, and experimentation with, the magical effects of high-frequency sound, electromagnetic fields, so-called "Tesla energy," ozonization of the atmosphere, ultraviolet light, etc. In the FS these theories were usually spoken of in connection with teachings concerning "aethric waves," or the chakra system. This brought the discussion into a more "traditional" magical framework. Very little is explicitly outlined about these instruments.

The best known of these instruments is the Tepaphone (German: Tepaphon). This is described at some length in Franz Bardon's magical autobiography Frabato, 4 in which he recounts how it was used by the dreaded FOGG Lodge to kill its enemies or "human sacrifices" at a distance. Various theories surround how the Tepaphone was supposed to work. It is clear, however, that it was believed that the instrument could be used to load a person with vital odic force, or to draw this force from him/her, which would cause sickness and death.

Grand Master Daniel experimented with a Tepa-phone made out of multiple optic lenses and a copper spiral consisting of twenty-four coils in the center of which was a copper plate. An image of a person could be placed beneath the lenses and in the stream of electrical current running through the instrument. This would eventually affect the person in some positive or negative way. The spirals were tools for engaging the concentrated mental force of the operator or operators of the instrument so that they could guide its effects.

This avenue of occult investigation is one of the darkest corners in the recent history of magic. With the advent of ionizers, and other machines designed to produce hypnotic or so-called out-of-body states, there has been some rudimentary progress in this field. However, the dedicated, systematic pursuit of this investigation is now under the auspices of a small American organization, officially instituted as an Order within the Temple of Set.

Secret Sex Magical Practices of the FS

Due to the publication of a translation of one of the internal FS documents having to do with sexual magic in Francis King's Sexuality, Magic, and Perversion26, the FS has been best known as an order with elaborate and sometimes strange forms of erotic magic and mysticism. While this is largely true, it must be remembered that the sex-magical aspects are mainly concentrated in the work of one degree, the Pen-talphic (18°), and are not the raison d'etre of the order as a whole (as is the case with the O.T.O.).

The Pentalphic rite—to which Francis King is able to allude in an obscure way—is fully reproduced in appendix D. Besides this lodge ritual, there are a wide variety of sex-magical operations that could be carried out between and among members of the FS. Many of these remained on a largely experimental basis. However, perhaps the most traditional rite of erotic magic taught in the FS curriculum is the so-

called "Five-M Rite," based on the procedures of Hindu tantra. This rite is also called the "Sacrament of the Pentagram" and is the same as the eucharist of five elements. Its purpose is to create living mental (or "astral") images (or psychogones) by means of concentrating and directing sexual energies. A psy-chogone is a talismanic creature shaped and given life by the magical work of the magician(s). It has a magically imparted "soul," or psyche, but acts according to the willed directives of the creators as if it were an energy form.

The Five-M Rite27

This rite is performed by male and female magicians who are bound to one another by a high level of erotic desire. The pair spend some time in sexual abstinence and in meditation before beginning the rite.

1) Preparation. The temple room is hung with black satin decorated with inverse silver pentagrams. The lodge apron worn during the ritual work is black with a gold or red pentagram (reversed). If each of the participants holds 18°, they wear the respective rings of the degree (described on p. 96 above).

2) Entry. The pair enter the temple room and step within a circle, in the middle of which is a low stool. The male magician (magus) sits on the stool, while the female (medium) crouches between his outspread legs.

3) Charging. A parchment upon which are in scribed the sigils of the psychogone which is to be evoked is laid on the floor between the "magus" and "medium." This parchment is odically loaded by means of magnetic passes and rhythmic breathing techniques. This remains on the floor between the legs of the male.

4) Working. The female partner stands and lowers herself onto the erect penis of the male. They complete the act of ritual coitus with the male ejaculating into the vagina of the medium before her climax. After the orgasm of the female, she stands and allows the sperm and the collected, magically charged sexual fluids to fall upon the parchment. This parchment then becomes the focus for the development of a psy-chogonic entity— the purpose of and will of which is directed by the magicians.

These four steps actually constitute only the latter part of the complete "Five-M Rite." Before partaking of this fifth "M"—Sanskrit maithuna (eros)—the magicians will have already partaken of the other four "M's": mansa (meat), matsya (fish), mudra (grain), and madya (wine or mead), in a ritual meal.

The aim of this operation is similar to that of several others practiced by the FS: to create living entities that will do the bidding of a magician. This is something quite different from calling upon spirits, angels, or daemons to work for the magician, in that the psychogone is considered to have been created out of the magician's own energies (or out of the combined male and female essences).

Another similar practice designed to create an astral entity or psychogone is called "Astral Procrea tion."28 The ritual procedure may be summarized as follows:

1) A male magician and a female medium enter a magical circle, closed by a pentagram and armed in the four cardinal points with four other inverse pentagrams. She lies face up on a bed or sofa. She is nude with her head toward the south.

2) The magician draws another inner magical circle around the medium and puts her into a deep magnetic trance. (The original FS documents suggest that drugs—an incense made of hashish, for example— might be helpful!) It is also noted that the room temperature should be very high.

3) The magician sits (in the lotus asana) to the right of the medium. He draws a small magical circle in front of himself and sprinkles seven drops of wine or other alcoholic spirit into the middle of the circle. By means of visualization, breathing and mantric techniques (using the u-vowel), the magician should evoke the image of the psychogone in the small circle. In the circle before him he then places a piece of parchment upon which are inscribed the sigils of the entity to be created.

4) With the left hand the magician strokes the medium's solar plexus (surya chakra), her heart region (anahata chakra), her sexual area (svadisthana chakra), and finally and most importantly her spleen region {chandara chakra)29 As he does this he draws out odic force from each of these centers and directs it through his body from his left hand to his right hand, which he is holding over the parchment in the small magical circle in front of him. This force is projected in a contin uous stream into the parchment. This whole cycle is carried out from seven to nine times. This can be accompanied by singing of mantras corresponding to the entity to be created.

5) The medium is then awakened from her magnetic trance, and rises from her lying position. The magician sits on the edge of the bed or sofa with the circle and parchment between his legs. He pulls the medium toward him and onto his erect penis. They complete ritual coitus (as described on pp. 109-110 above). The charged sexual fluids that flow from the vagina after the act are mixed with an alcoholic spirit and used to soak the parchment. Also, three drops of the magician's blood, drawn from his Saturn (middle) finger, are added to the parchment.

6) The parchment is then dried over a brazier and the ceremony is closed.

A pendulum is used to determine the presence and relative strength of the psychogone inhabiting the parchment. On Mondays and Fridays, both "parents" of the entity may direct more odic force to the entity— feeding it and making it stronger. This increasing strength can be monitored with the pendulum.

The time during the full or waxing Moon is favorable for producing friendly and beneficial psy-chogones, while during the time of the new or waning Moon dangerous and malevolent entities can be engendered. Also, with regard to the character of these entities, it is noted that although it is largely a matter of the magician's will and design, the basic character is also affected by the personality of its "parents."30

Occult Sex Magic

Figure 4.3: "Astral Procreation'

Astrology and Sex-Magic

The subject of the internal document translated t 31

in Francis King's Sexuality, Magic, and Perversion is the use of astrological data in the design of sex-magical practices. Since this has been translated in its entirety in that work, it serves no purpose to reproduce it here. However, we will summarize its basic ideas. The major premise of this work is that astrological aspects (i.e., the angles by which planets are related to each other at a given time) are magically useful. It is stated that squares (90°) between the planets Venus, Mars, Neptune, and the Moon provide daemonic gateways to the psyche. Conjunctions can also be considered the equivalent of squares. These aspects and others discussed may be in effect at the time of a given working, or be in transit aspect to the planets in the natal chart of one or the other partner in a sex-magical operation.

Astrological data of this kind is then used to determine which sexual partner is to be in a dominant position for the act of ritual coitus. If, for example, Venus is exalted in its zodiacal sign at the time of the operation, the woman takes the dominant position, while if Mars is similarly exalted the man is dominant. If Mars is square Venus the ritual coitus takes place in a sitting position; if the Moon is square Mars either partner can be dominant. The Moon square the Moon (in transit) indicates the favorability of a lesbian operation, while Mars square Mars denotes a male homosexual work. If Neptune is found in a square aspect with any of these planets, the use of drugs in the rite is favorably indicated. When planets are found in opposition (cP), i.e., at or near a 180° relationship, it is suggested that no sex-magical operations be undertaken. However, under these conditions the partners can engage in activities designed to heighten erotic tensions (but avoiding orgasm) in order to build to a more powerful ultimate act when conditions are more favorable. It is also noted that the trine aspect (at or near 120°) is useful when trying to conceive a child under magical conditions.

This final point brings us to the conclusion of this discussion. As it is considered possible to create a psy-chogone, the physical focus of which is a piece of parchment, through an act of magical will, so too is it considered possible to focus a magical creation on a human zygote. This would result in the creation of a physical "magical child," or "moonchild."32

Tepaphones Spirit


Figure 4.4: Arrangement for the sex-magical act of "Astral Procreation."


Figure 4.4: Arrangement for the sex-magical act of "Astral Procreation."

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The Chakra Checklist

The Chakra Checklist

The chakras are described as being aligned in an ascending column from the base of the back to the top of the head. New Age practices frequently associate each chakra with a particular color.

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  • jouni
    How to use magic triangle for sex?
    4 years ago
  • ruby
    Does magic work of satarn?
    4 years ago
    How to build a tepaphone?
    3 years ago

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