Dianism Elaborated

Here follows a synopsis of Dianism. The Attitude

(1) The required attitude and willed imagination of the man is to|lose all possible awareness of the woman partner, as a certain person :ihe must be as impersonal as possible toward her personality.

(2) The man should regard the woman partner (imagined and visualized) as a tangible manifestation otyhis own Daemon^ his Divine Lover, transmuting her.

(3)jThe woman partner may have a climax only if it does not diminish her continuing eniovment.|She must not be sexually aggressive and should never strive for the climax ;|strmngj^utj It is not necessary to inform her in detail, but she should at least be unconsciously receptive to the aspirations of the man, and willing to take the man on his own terms, rather than on any of her terms.

The Sexual Ecstasy

(1) The man should welcome the ecstasy but not indulge in it; ratherj he should imagine and will that the sexual ecstasy is immediately the continuing fire which feedij tflg magickal visualization Jand" imagination of being in union with his Soul Lover, his Daemon, and other specific objectives of the rite. When well done, this represses the desire for the climax.

(2) Whatever success results in attaining the Knowledge and Conversation of the Soul Daemon automatically brings other magickal powers that serve directly or indirectly to attaining self-transcendence. The Climax

(1) In the congrex union the man must not have a climax. |The woman partner may have a climaxjonly under certain conditions.

(2) This rite is to be exclusively concerned with its objectives, never lust for the result of climax. To welcome sexual ecstasy without striving. There is no loss of sexual energy and power of ecstasy, thus enabling one to practice often. It gives an increase in energized force.

The Magickal Child

(1) To create what is variously called the magickal complex, the magickal intelligence, the Magickal Child, and the Bud-Will, which continue in time autonomously.

The outstanding difference between the Second Degree and the Third Degree is that there is to be no climax in the Second Degree congrex. This is especially applicable to the male. If the woman partner cannot forego the climax for a long period of time, she does not make a good partner except under one condition, that she can continue with sexual enthusiasm even after having a climax. There are some, however, who are amenable to conforming to your explanations and desires. The woman who is sexually aggressive is, in most cases, almost impossible. She diverts the purpose of the man and also makes it too difficult for him to concentrate upon the magickal imagination.

In the second degree working, there are several good reasons for the no climax rule. In the first place, if the man decides that there shall be no strong desire (or force) for the climax, then there will be no diversion from being exclusively concerned with all of the desired objectives of the rite. Although the union be not carried to the point of a frustrating drive for the climax, nevertheless he can (and should) welcome the sexual ecstasy. However, he should not be diverted by indulging himself in the ecstasy. This ecstasy is to feed the fire of the magickal imagination.

If the woman is also an initiate in the magickal congrex, it is obvious that all rules apply to her as well. Even a half-hour before the actual union, let the man begin to erase, as much as possible, his awareness of the woman as a definitely know personality. The reason for this is that, to begin with, he should regard her as no less than a goddess—for a few minutes. The next step is to imagine her to be a visualized, tangible manifestation of his own Daemon, his Divine Lover.

The following is a ritual that can be done before the congrex begins, to enforce the non-identity of the partner.

The Ritual

The man stands before the woman and says, "Before me, you are a woman known to me as (her name) but in this Great Work of Magick Art I no longer know you by your outer personality. "

He touches her shoulder with his hand and says, "You are now the High Priestess of this Art, to give your aid and blessing. "

He touches her other shoulder and says, "You are the Queen who gives the royal benediction to this work of Art. "

He touches her head and says, "You are a Goddess—a real Goddess—without whose presence there could be no miracle resulting from this rite of Magick."

The ritual need not be actually performed but by some manner must you and your partner be brought to the attitude described in the ritual. Both of you should lose your identity; you must become something else-high ritualists of another world. All of this requires the use of the magickal imagination.

The magician will know instinctively and instantly when his magickal imagination begins to be subjectively real. He will be transformed with a different ecstasy. Incidentally, the woman will also feel transformed and there is then a continuing circle of magickal force.

I have found by practical experience that to give some good case histories is the best method for assuring a clear comprehension of Sex Magick—even down to relevant details. The following case history is one of my own experiences. It is only for the sake of giving an excellent, detailed, and intimate case that I strip myself naked, as it were, before the gaze of many people.

My second marriage was with a native Mexican woman who lived close to the border. She had a short-term pass which allowed her to visit me for two days every week. I was with her for only five weekends before she left for a visit to her father on a ranch, deep in Mexico.

On these visits she would not allow me to kiss or embrace her. She said, "I shall never have any affection for any man: my heart is as hard as a rock." However, in the sex congrex she was very ardent. Here was a puzzle.

I found out from other sources that she had been through three heartbreaking love affairs in the past. I reasoned that because of these experiences she had steeled herself to a point where she was actually not capable of having love and affection for a man, but even so, she could not have completely killed her heart. I therefore decided that the latent potential for love could somehow be awakened. In this case, the decision was that the potential was deep, ardent, affectionate love.

I cannot say that I loved her deeply; she put the damper on that by her steel-willed aloofness. Rather, it was a mixture of affection, a strong fascination, and an intense enchantment. Can the reader see that this was a great force (fire) to help feed the magickal imagination? Lucky is the magician who might have this great magickal stimulation!

We digress to say that if the man has a sense of alertness, awareness, and mental resourcefulness, he might find something to stimulate the energized enthusiasm, issuing from a feeling of the seductiveness of the unusual or from a sense of enchantment. It was from this, and this alone, that I was able to bring the congrex to great results, even though, as you will observe, I was working under other unfavorable and restrictive conditions.

In the first place, my wife, without any preliminaries, set herself to striving for the climax which always came within no more than eight minutes. Under average conditions this is not nearly enough time to get the magickal imagination into good operation. Furthermore, if and when she wanted to continue to another climax, then her physical striving was so energetic that it made any concentration almost impossible. In short, had I not been aided by all that was mentioned so far, it would have been a futile operation.

Being in a state of enchantment it was easy to visualize her as a goddess and then as a tangible manifestation of the Heavenly Lover, my Daemon, within four minutes of the operation. The other objective led from my conviction that she had a great potential for love, even though almost completely repressed to inactivity; therefore, the magickal invocation was love.

The congrex series was only for five consecutive weekends before her trip to visit her relatives on a secluded ranch in Zacatecas, Mexico. On the morning that she left she kissed me for the first time. I shall always remember that kiss, as long as I live. I said, "Darling, you told me that you could not love any man, but you love me."

She answered, "With all my heart I love you." That was when I knew that the Bud-Will, the Magickal Offspring had been generated. But the operation had been exclusively for her and I knew for certain that she was leaving with a part of me.

On the eighth day of her departure, it hit me. I knew that I had lost my wife—how, I did not know. In checking on all details at a later date, it turned out that the day and hour that I knew that I had lost her was the identical time that she had been murdered. For two months I was like a walking zombie for she had taken a part of myself with her. In desperation to recover something, I set out to visit her father and sister.

The final result from the Magickal Offspring was when some weeks later, I received a letter from her sister. The pertinent part read, "There is something about you and my sister that is in this ranch house. It finally comes strong to me that I love you and I know that you love me. I have to stay here at the ranch to help out for a few months and I will be waiting for you to come down and marry me and take me back with you."

This is an incredible outcome except for the magickal explanation. Knowing all of the details as I do, the evidence is that there still had been a persisting force of the magickal intelligence that was with my wife.

A final note on this is that the successful creation of the Bud-Will is a special part of the Third Degree instead of the Second Degree. There are certain operations in the Third Degree that are supposed to be essential for this. But none of this was done in this particular case. That is why this exemplar has been included under the Second Degree.

The gross materialist says, "If I want to get magickal powers, then why must I also invoke this entity that you call one's Daemon, as Carl Jung also calls it?" My answer has always been that to achieve the necessary energized enthusiasm and magickal imagination, it is almost a must for most neophyte operators. Thus it was with 75 per cent of my record cases—failure to conjure up enough force. In what might be called successful cases when first observed, the kind of magickal powers invoked were not consonant with one's own true self and in the end, the use of these powers boomeranged and were bitter as gall in the stomach.

Others have said, "I do not believe in any existence whatsoever of this Daemon or whatever name you give it even though Dr. Carl Jung and a thousand mystics and magicians testify to its existence." My answer has always been that if you can admit the existence of any intelligence, visible or invisible, that is superior to yourself, then proceed just as you have been. If you cannot be sincere you should not monkey with Magick. But if you can sincerely operate and imagine as directed, you will be convinced about your Daemon. Atheists are a hard-headed lot and only a few follow through, but of those who do, many are convinced, and when an atheist will give up his determined negation, that is something!

The big joke is that when the magician practices often and in aspiration to self-transcendence, then it is not necessary to invoke magickal powers. All magickal powers that are consonant with one's unique nature in relation to the Guardian Angel are automatically given—those powers that are of most value for the attainment of the Great Work.

The trance in Dianism is a technic in which the congrex lasts from two to four hours, depending on the conditions. The objective of this method is to achieve the Borderland

State of Consciousness. This is very much the same as that borderland state where one is neither completely awake nor completely asleep. Dreams occur when one is about 75 per cent asleep and 25 per cent awake. In the trance congrex it is about 50-50. To move into this state, the body motions slow down at the same time that the conscious awareness lessens.

After one successful trance operation, one man was able to arrive at the state of subjective reality of the magickal imagination in one-half the time that he had previously needed. He thereby soon attained to the sphere of Tiphareth, which in the language of the citadels of Western Sex Magick, implies that he had accomplished the brilliant realization of the Knowledge and Conversation of the Guardian Angel. This prepared him for the next grade in the Great Work which is attaining the actual union with the Angel. (This is bringing the conscious self to a state of transcendence where there is a conscious union with the Heavenly Lover, the Daemon.)

During the last part of a trance, I once saw clearly how to work with certain obscure keys in the Yi King (also spelled I Ching) and how to bring the Yi King up to its original intent. (Both Legge and Wilhelm knew about these keys, but instead of proceeding from there, they based their writings upon the writings of King Wan and later masters and these are hardly better than 60 per cent correct.) The use of the Yi King in Magick is very great. The reader will note that what came to me on the Yi was a case of reading in the World of Mind and is one of the valuable magickal powers, especially in magickal operations. As said before, it should be stressed that one gets magickal powers that are related to one's needs and which are also consonant with one's nature, automatically i.e., without any specific invocation of these powers. This applies to all workings in the Second Degree. In the Third

Degree, where there is no specific invocation of magickal powers, it applies also—even stronger.

A well-practiced magician had been neglecting his social life. Moreover, he suddenly came to the point where he wanted to have a good wife, but he knew of no prospects. He invoked the power to attract the interest of women. In his magickal imagination he envisioned himself as asking a woman to marry him within only five minutes of meeting her—if he was attracted to her. The first woman he was attracted to said yes to the question, "How would you like to marry me?" after only five minutes of acquaintanceship. |He got exactly what he had asked for in his invocation but other things developed/ which made it Turn sour very quickly. After all, his invocation was not to get a good wife. Within a period of four months, there were seven women who had said yes within five minutes, but none were good prospects for a suitable wife.

By that time, our hero got the message and constructed the invocation to include a good and suitable wife having mutual affection. By this time five minutes was a habit, nevertheless, it was a happy and affectionate marriage.

Let the reader study all these exemplars. He can glean many very valuable points graphically.

The Dianism trance is carried to a point in time when the two partners slow down to an almost motionless state of delicious languor and then continue down to a near dreamy state. Then there will come marvelous inspirations, almost visionlike, and there will even come from afar the assurance that it is no mere imagination that one is in the loving, protecting arms of one's Lover Daemon. There are all kinds of scintillating variations of result. These results can, to a large extent, be directed in accordance with one's aspirations or desires, even materialistic results which are consonant with one's needs in the Great Work.

Here is a good example of how to direct the result. I had been living for two months in unsettled country and needed water. I assiduously dug for water in various places with no results. I asked for the blessing of the Daemon in the form of the suprasensual psychic mind to locate water, in the extended Dianism rite. Close to the termination of the rite I had a vision of the exact location to dig for water. On the following morning I located an underground spring flow at the astounding dept of only five feet.

To summarize, the various things that can be accomplished by Dianism (normal and extended) are any that do not require the specific application of the Third Degree, Quodosch. There is however an overlapping. Some things can be accomplished by both methods, but there are some things that are more easily and better accomplished by the Quodosch method and others by the Dianism method. Identification with the Angel is as important in Quodosch as in Dianism, as is also the submergence of the identity of the personality of the partner, at least partially. The soul or Angel is not identifiable as a personality as we conceive of personality.

Depending upon the magicians and their experience, this extended Dianism rite, carried to the point of a slight trancelike state or what I call the Borderland State, will seldom require less than one hour and most often two or three hours.

I mentioned the skeptic who says, "I do not believe in the existence of the Daemon, or the Heavenly Lover, or whatever you wish to call it." I challenge the skeptic to sincerely practice this rite until he attains to the Borderland State. He (or she) will have inspiring visions and possibly even a caress of the Angel—if he is not completely beyond redemption!

In any event, to all aspiring ones, spiritual vision and transcendent illumination are guaranteed, though at first it may be delicious languor and that feeling of love and peace which transcends daily life.

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