Quodosch The Third Degree

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When the reader scans a short list of suggested uses for the Third Degree, he should be able to see that the Second Degree is equally applicable though not as potent. In other cases the work comes exclusively under the Third Degree. If one depends on a letter to influence the recipient, then what better method could there be than to "charge" the letter with the force of one's will, which in the case of Sex Magick would be to dribble the letter with the actual quintessence which had been charged with the magick intent!

If one should desire to bring soul transcendence to the woman partner, one cannot imagine anything more potent than to feed some of the transmuted quintessence to her! We have the rule to practice often. Well then, consider the fact that much can be accomplished to this end in the Second Degree congrex. Consider well the idea of interspersing the Second Degree rite with the Third Degree rite. This is of great value because the partners do not become tired by frequent repetition. There are few people who can perform frequent repetitions in the Third Degree alone, without diminishing both the energized enthusiasm and the magickal imagination. Discretion and selectivity should be the watchwords.

The greater the power that anything has for good use, the greater the power it has for misuse. But here is a guarantee. If the budding magician follows all the rules given in this text, with sincerity in practice, then nothing will harmfully explode.

Remember that "Every man and every woman is a star." Each one is potentially unique and going in its own orbit. It is not eccentricity, but an abiding aspiration to discover your own unique individuality. This is the heart of all transcendental Magick.

I have received so many plaints about getting a suitable partner that I have decided to give a special exemplar. In this case, the husband and wife were incompatible and they had agreed to separate within thirty days. He, being a brother member in a secret magickal order, had high aspirations in the Great Work. Due to his frustration he had an intense desire to have a suitable magickal partner for the congrex workings; therefore, even though his wife was not a good partner, the very intensity of his desire served much to overcome the incompatibility between them, in assaying to create the Bud-Will Intelligence to have a good partner.

After five congrexes he was certain that he had given autonomous intelligence to the Bud-Will, and that is where his story begins.

He insisted that he write the story himself, and for the sake of anonymity he even used my name, Lou. I lived close by and intimately knew all of the principles involved, so well that it almost feels like my own experience.

Before giving his account, it is exigent to make a strong point about the necessity in all Magick to be continually aware. The magician should swear the oath of intent, "I swear to regard every incident as a possible dealing between myself and my Daemon and his messenger, the Bud-Will Intelligence." Awareness, vigilance, awareness! Let the reader see that if "Lou" had not been vigilant when he first saw "Alice," he would not have recognized the sign of the working of his Bud-Will Intelligence and there would have been the possibility of his magickal work going for nought. Indeed, it seems to me to be poetic justice that one does not deserve any good outcome from his active desires if he or she is too indifferent to be ever vigilant for any possible encouraging sign.

Here follows the exemplar in the subject's own words.

I was driving from Fallbrook with grocery supplies for my place in Rainbow Valley. Halfway home there was a woman thumbing a ride. I never pick up hitchhikers so I did not stop. Suddenly it hit me: there was something about the way we exchanged glances that struck me as a possible sign. I stoped about a hundred yards past her. She disdained another car that had stopped and started to walk rapidly to my car and eagerly entered it.

She said, "I have to get home to San Bernardino to take care of my two kids. Was at a family reunion in San Diego. All of 'em drunk yesterday and all night and I ain't had no sleep and nothing to eat. Here I am, chattering like a guinea hen and ain't even told you my name. Name's Alice, born in the Ozark Mountains of Arkansas. "

Suddenly her head dropped heavy on my shoulder and she was asleep. In turning from the main road and going to my place, the jolting of the car woke her.

"Where are we at?"she asked.

I said, "We are going to my place and while you are having some sleep I am going to cook a steak for you and then I'll buy you a ticket for San Berdou. "

She looked at me through the eyes of 100 per cent woman and said, "Lou, I must be dreaming: you are such a swell guy."

After eating she flopped on the bed again and was asleep within a minute. When I awakened her she said that she could get the midnight bus. "Kiss me, Lou," she said.

"Ever since I had titties I have dreamed about being loved by a man like you. Let's take our clothes off and you just love me. That's all: no sex. "

But the gods (and the Bud-Will) work in devious ways. She said that it would be soon enough to take the early morning bus. "Crimonetly! Tain't no good being treated like I was an angel by a man like you that I could worship. I just got to be loved by you, all the way, even if only once. Take me, Lou. "

On the following morning she said, "You've taken me up almost to heaven and now I am dropped back down to earth. It hurts like hell to fall so hard. I know you are not for me no more. My old man gets out of jail next week and I have to be with him. But Lou, I am going to do something for you. I am going to give you my sister. Up till two weeks ago she was raised in the Ozarks by Granny. Then she came here to drunken Ma. Only seventeen and nobody to take care of her. And I seen some of those Berdou dudes sniffing around. You are the only man in the whole world I'd trust to have her. "

I was too stunned to say anything. We went to the only store in the valley, Ed's Grocery and Eatery to wait for the bus. After we had ordered a cup of coffee, Alice went behind the counter and was talking to Ed in a low voice. Then she told me, "I see you're poke flat for money and I asked him if he would give part-time work to my sister Mabel. He said yes, he needs her. "

Only three days passed before Alice brought Mabel down in a borrowed car. When Alice drove away I said, "Well, that is a switch. The Lord giveth and the Lord taketh away, but here the Lord is giving something back even better. "

Mabel did not know what I meant but on the morning after the second night she said to me, "The Lord shore gives." And the Lord gave on many succeeding nights, according to Mabel.

I raised hand-tamed animals on my place and one day a dude from San Diego came to Ed's place inquiring about the ranch. The dude's uncle wanted him to put down a deposit on a pair of wolf pups.

Mabel was just getting ready to leave the restaurant to go back to the ranch. She said to the dude, "Lou ain't in today but he lets me handle his business. Give me $100 for a deposit."

But the dude was looking her over, with ideas. He said, "I want to see those wolves first. "

The dude whispered to Ed, "I'm going to get some of that stuff. "

At first the dude played it cautious but it was enough to give Mabel suspicions and she planted her legs apart and gave him a taunting laugh.

"I forget what I first said to her," the dude told Ed, "but she just stared at me with a smile and said, 7 am a one man woman.' Then I got my arms around her and said 'Don't play it coy baby. Gorgeous stuff like you has been had by plenty of men.' Then she yelped, 'You hadn't auta said that!' and she came up with her leg and gave me the knee right in my knockers—hard. Cripes that hurt. "

Ed laughed in derision. "More ambition than good judgement. "

I think that I have the best magickal congrex partner in the world. I married her, but not because I wanted to own her. She was a precious gift which should not be owned.

The reader of this exemplar will do better to trace the workings of the Bud-Will Intelligence for himself than to have it outlined for him. It is clear enough. May this experience inspire others to work for a magickal partner rather than wishing for it, and also to be resourceful and patient enough to train her, and to treasure her when you get her. This is my hope and advice.

We now find it useful to employ some of the symbology of Alchemy and the Tree of Life. If we go back far enough we are assured that the word Alchemy derives from the Arabic word Al-kimiya. Some of the early writings on Alchemy contained disguised secrets of Sufi Sex Magick. Naturally, it can be seen that many writings on Alchemy were records of practicing alchemists for transmuting various base elements into rare or more valuable chemicals, and also of medicinal experiments such as those conducted by Theophrastus Bombastus von Hoenheim—Paracelsus.

The magick of Alchemy, per se, is well illustrated in the Hans Olsen case. I had watched him put hundreds of batches of different ingredients through his furnace. He was actually trying to make rare metals out of the base metals. It became for him a magickal ritual in which, both consciously and unconsciously, he was associating it with refining and developing his higher potentiality. The result was the he actually attained to a very real initiation. His reasoning, or insight on the material plane even became charged, and under inspiration he developed a waterproof cement by a method which other cement chemists of high standing said was impossible.

Even in the cultivation of one's garden a magickal ritual may be employed. The cultivation of the plants is also seen with the magickal imagination as an outward act of developing one's spiritual forces. It would also seem that it was a person of some magickal understanding who created the creed of the Church of England concerning the Eucharist as "An outward and visible act as a Token of an inward and spiritual grace."

Cucurbit: The Female organ, per se.

The Alembic Retort: The same organ in process of transmutation.

Menstruum: The magick solvent of the female organ.

The Eagle: The female.

The White Eagle: Same as the menstruum.

The Lion: The male.

The Red Lion: The male essence.

Sublimate: Not as misused in modern language which conveys the idea of a substitute for the sexual act, but in the alchemic meaning to exalt and to refine. The physical that is prepared for transmutation.

Transmutation: Metaphorically changing base metal to jold. Physical ecstasy transmuted to spiritual ecstasy.

Elexir: The Red Lion sexual essence.

Quintessence: The transmuted elexir.

Transubstantiation: In various religions this is the magickal process of the "flesh and blood" of the god being present in the consecrated bread and wine. This practice is vulgarly but significantly called God eating.

The Mother Eagle: The mucous membranes, as in the female vulva and in the mouth of the Eagle and Lion.

Words relating to the Tree of Life

Yesod: Simple, instinctive union with the feelings and emotions.

Tiphareth: The Knowledge and Conversation of the Holy Guardian Angel. This is below the grade of actual union or identification.

Chokmah: Masculine wisdom; wisdom being positive male.

Binah: Feminine understanding; understanding; receptive repository.

The Abyss: A psychic disaster for the presumptuous, unworthy person. jOnly a sincere person should chance the oath of crossing th? flWfrfii i* ^ ^

Kether: That high sphere where the wisdom of men is foolishness with the gods and the wisdom of the gods is foolishness with men. Here is the great key of the aphorism given forth by Crowley, "No idea is worth entertaining unless it can be seen where and how the opposite is equally true." Even beauty and its opposite, ugliness, must, in Kether, merge into a higher principle which transcends both.

Everything that has been given in the Second Degree, Dianism, is included in the Quodosch practice, except that the rule in Dianism is no climax. It is therefore not necessary to repeat all that was given in Dianism.

In a complete sexual union there may result the generation of a physical offspring. For practical purposes we may assume that whether a child is conceived or not, there is a psychic result from each and every sexual union. For the convenience of language; we may call this a Magickal Offspring. Just what is meant by Magickal Offspring? It is better that this text, as it progresses, makes this more clear to both understanding and to experience. In the beginning, let it be understood as a very real manifested psychic result, varying in intensity (subjective reality) according to the willed purpose and direction of the union.

In summary, the essential difference between Quodosch and Dianism is the conjoined menstruum of the White Eagle and the essence of the Red Lion, which under proper operation, has been transmuted to the quintessence which is preserved for a period in the Mother Eagle.

The virtue of the Mother Eagle process is best illustrated with an outstanding example. Anyone may test this. Get lix oysters in the shell, alive. Masticate one for a full five minutes before swallowing. Repeat this with the other five oysters, the whole process requiring thirty minutes. The result will be that one is almost drunk with the vital force that has been absorbed directly into the bloodstream through the mucous membrane. Had the oysters been immediately swallowed, the various internal digestive Juices and acids would have destroyed this vital force during the activity of breaking down the food for physical nourishment.

There comes a question of the amount of time required in the Mother Eagle: fifteen minutes is generally sufficient, although many times much less time is required.

Now that one is acquainted with certain relevant words in the alchemic idiom, one has sufficient clues to decipher a sample, old alchemical writing. There is some evidence that it was written by Basil Valentine, author of the erudite alchemic work, The Chariot of Antimony. Incidentally, one may get enough clues to at least partially decipher an old set of very cryptic drawings under the title Of "Splendour Solis".

The Great Alchemical Work

Let the Lion and the Eagle duly prepare themselves as Prince and Princess of Alchemy—as they may be inspired. Let the union of the Red Lion and the White Eagle be neither in cold nor in heat. Let their working be sublimated. Now then comes the time that the elexir is placed in the alembic retort to be subjected to the gentle warmth of the menstruum. The wise alchemist knows the required time in the alembic retort for the transmutation—the medicine of metals, the royal antimony, the quintessence. If the "Great Work" be transubstantiation, then the Red

Lion may feed upon the flesh and blood of the God, and also let the Red Lion duly feed the White Eagle—yea, may the Mother Eagle give sustainment and guard the inner Life.

It is testified that, in special operations desired by the Lion and Eagle, there is unfailing great virtue and force in employing the Anointing Ritual, be it on a letter, a talisman, a magick sigil, a special object of desire, a symbol of aspiration, or upon living flesh.

A word is in order about the natural reaction of most people to those things which are different from their customary thoughts, emotions, and actions. If it is different enough, the emotions, and consequently the mind, regard it as something mysterious and even weird. Then comes the final conclusion that if it is so different from general custom, then it must be evil. Some will also say that it must be dangerous.

Here is the answer—a fact. Any method which may be employed with the basic end in view of attaining a closer awareness of the Divine Spirit or attaining to the Knowledge and Conversation of the Guardian Angel, performed in due aspiration, cannot possibly be evil or wicked.

It is the male Lion who is in command of the process of putting the quintessence into the care of the absorbing Mother Eagle i.e., the various mucous membranes, and therefore the Lion should have a conscience about making an undue imposition upon the Eagle when the operation is entirely for the benefit of the Lion.

Before covering the technic of bringing Intelligences, the Familiar, etc., to light, it is better to give descriptions of other workings of Sex Magick.

First, the Zelator should be reminded that he or she now must have a double concentration and magickal imagination. The Zelator must perform the congrex with all of the attitudes set forth in the Second Degree. Besides this, it is necessary to concentrate on the object desired. Here are several suggested applications.

(1) The letter method. This is to be used in cases where a letter to a particular person has the potential for accomplishing a given purpose. Concentrate on the desired purpose during the congrex. Place a quantity of the quintessence upon the written letter and immediately seal the envelope. Mail it as soon as convenient. I and my associates in Magick can testify that we have never seen this fail in bringing about some result. If another letter is advisable, it should be treated in the same manner. The force is augmented if one traces with the elexir some kind of sigil or symbol which pertains to the objective.

(2) The money method. Applicable where some objective is desired concerning money or a check; also to bring money. Proceed exactly as given in the letter method.

(3) For mental and emotional improvement. To attain such qualities and abilities as joy, concentration, imagination, love, awareness, wisdom, understanding, and many others. Keep the mood of the Second Degree and also concentrate upon the particular propensity desired. Keep it specific and do not allow the mind to wander. Whether the quintessence is preserved via the Mother Eagle of the man or by the Mother Eagle of the woman is a matter of judgement and decision. If the objective is solely for the woman the virtue of the operation is enhanced by tracing an appropriate symbol upon her skin with some of the "medicine of metals". Again, it is well to repeat that the elexir should remain in the cucurbit for a few minutes.

(4) Divination. All serious workers of Magick are desirous of attaining ability in divination (or should be). The most favored methods, beginning with the most simple are tea leaves, playing cards, Tarot cards, Horary Astrology, and the Yi King. (The Yi King is the most definite, reliable, and in being less tricky, does not require so much so-called psychic ability.) There is also the more direct method of depending upon one's psychic propensities: this requires the development of the faculty of awareness which is given separately in method number five.

The Zelator should choose one definite method of divination for the magick working. Let him devise a chosen symbol for this method. It is assumed that both partners in the congrex welcome development in this divinatory ability and therefore both are involved in taking part in the absorption of the magick elexir. (On a prepared paper may also be traced the symbol and upon the forehead of both operators.) During the congrex working do not fail to visualize the symbol and the working of the divination. As in all of these magick workings, added strength and wisdom is attained by several repetitions of the magick congrex working.

(5) Awareness. Awareness is of first degree important in all magick working. The mind should be attentively aware of anything that comes to one's sight or feelings so the sight and feelings must also be alert and aware! When a person seeks knowledge, guidance, and future indications, be it by either one of the oracular methods or by the psychic faculties, it may be some very small, apparently insignificant thing which is the key and clue to guidance, and in order to recognize this, a keen and active sense of awareness is required. The magick technic in the congrex is the same as given in method number four.

(6) The attainment of the Knowledge and Conversation of the Holy Guardian Angel. The Holy Guardian Angel is also called the Daemon, the Divine Ego, the Divine Genius, the Immortal Self, the All-Knower, the One that Goes, and the True Inner Guidance. One should review the required attitude as given in the Second Degree. Dianism: this is very important. Do not identify the partner as a known person; the partner must be identified as an actual manifestation of the Daemon, one's divine self, yet be as a lover!

The central aim of all Magick should be to attain the Knowledge and Conversation of one's Daemon, and prosper chance, finally actual union. This is the true definition of initiation—to discover one's true identity and thereby fulfill the purpose of one's existence on this planet.

Then what about the magickal powers as given in the first five classifications? What better reason is there than to aid one in this Great Work, as it is called! Actually, if one confines the congrex to this central aim, there comes, automatically, enough magick powers for many aspirants, though not specifically so.

The attitude of the magicians is described in the Second Degree. The partner is no longer a certain known person but rather has become a spiritualized manifestation of the Divine Daemon. The whole congrex is as an enchanted spiritual feeling. Let one imagine, realistically, that the Divine Presence communicates, "I am above you and in you. I am here and now with you. My ecstasy is in yours. My joy is to see your joy. I love you: I love you. Come unto me. To me. Thou art verily with me." The aspirants should really feel the benediction of the spiritual presence, and it should persist long after the congrex.

If the aspirants have felt nothing it is due to one of three things: j(l) Inhibitions, f(2) not capable of spiritual feeling, (3) more practice is needed. Every human endeavor improves and develops by practice.

The results of this magickal rite ever increase with continued practice and even lead to an initiation. No sexual congrex should take place without this rite; the physical, psychological, and spiritual benediction is too great to be neglected.

The Rite of Transubstantiation is naturally the summation of this ritual. In the Christian church the consecrated wine and wafer are declared to be the body and blood of Jesus Christ. The only difference in the herein described magickal rite is that there is an actual vital spiritualized substance that is consecrated. This is a sufficient hint to the wise: to the troglodytes, the whole subject of Magick must remain as an ignorance which even results in their anathema.

The subject is now closed with the following comment by a medical doctor who is also a practicing psychiatrist.

Too many people will object to Sex Magick upon the grounds that the sexual act is supposed to be solely for procreation. They base their argument upon the sex life of animals, saying that animals copulate only during the menstrual season, resulting in procreation. Very well, if they want to base the argument upon physical phenomena and ignore the spiritual and psychological part, let us meet them upon their own ground.

Animals (excepting monkeys) can produce offspring only when the union occurs during the menstrual period or so-called season, but with humans, copulation during the menstrual period is the one time that it is impossible to produce offspring. Thus we see that it is impossible to make a human-animal comparison based exclusively upon physical phenomena. Incidentally, the one exception mentioned, monkeys, happens to be much the same as humans in sexual habits—the same as so many humans whose physical ways occlude the qualities of soul.

The sexual mores of the ancient primitives are illuminating. The most ancient primitives extant in the world are the natives of the Isle of Melville, off the northern coast of Australia, and secondly the natives of the Isle of Iffia. Both of these peoples have a natural instinct to celebrate sacred sexual rituals. So it also goes with the primitives of lesser age and lesser succeeding age until it finally degenerates into mere sexual orgies, just as do modern humans. Strangely enough, it is just this class of humans which is most inclined to decry any idea of associating spirituality with the sexual act. But not so strange either as it is merely a left-handed way of showing their subconscious guilt of practicing the mere gross physical act.

I also find it interesting to observe the instinct for hygiene in the primitives as, for example, the use of a small sponge soaked with the juice of some fruit or plant which is acidic, such as lemon juice. It really is a mystery to me how the so-called teenagers come by their information, such as using a warm bottle of acidic drink such as Seven-Up or Coke as a contraceptive.

In conclusion, let us not overlook the fact that one of the reasons that Sex Magick has been under the cloak of vowed secrecy is that it inevitably would meet with derision, accusations, feigned horror, and persecution by that great mass, the Troglodytes.

(Name withheld by request)

(7) The Bud-Will Intelligence. This has been reserved for closing. The secret of this operation was given only to the few who had been tried and proven, especially as to being greatly proficient in all phases of Dianism.

It has been called the generation of the Magickal Offspring, of the Magickal Child. In some ways, a better name is the Bud-Will Intelligence. The idea of the Magickal Child puzzles one and even repels and frightens some; therefore, it is exigent to give an explanation from modern psychology.

In the language of psychology, the manifestation is called a complex. "A complex is any group of ideas and feelings, heavily charged with energy (conscious or unconscious) that is capable of functioning autonomously to influence personality and general behavior in its own characteristic way." Now it will be seen that when this is unconscious in the subject, it only too often indicates a psychopathic personality.

However, the general public is wrong in assuming that a complex is always subversive. Under certain conditions it can be quite the opposite.

There is one condition in which the complex is the result of a grea magickal achievement. Under cogent and willed creation it aids and serves and even informs the individual, even to the point of genius.

Let one again read the definition of the complex. Take note that it functions autonomously i.e., as an existing, functioning intelligence, apart from one's own thinking state. When one creates or generates this functioning intelligence, it has the actual subjective reality of being a Magickal Offspring and it is both good psychology and good Magick to regard it as an autonomous intelligence, apart and separate from oneself, albeit also an extracted and generated part of oneself.

Here is the tremendous value of the Child. For example, you have concentrated on beauty as its outstanding characteristic. Although it is generated from your microcosmic principle of beauty, it becomes greatly magnified and specialized and communicates to you an infinitely greater sense of beauty than you ever had conceived of consciously.

Note the definition says that it is "heavily charged with energy."JThere is nothing equal to the force of charging bv Sex Magick.J

When the Child is for only one of the partners in the congrex, then the same method is used as was given for the oysters. There are cases where both partners are in agreement in these magickal operations, albeit!great results have been achieved even when one of the partners was not -even awarej)f the magickal intent, j

In ancient times among the Semitic peoples were certain initiates who practiced a certain form of Sex Magick that has some parallels to the various technics as given in this text. One such practice is well recorded. At the time of the sexual congrex the husband would concentrate on the nature of the child to be born. Then when the child reached puberty the father would pronounce his blessing upon the son. These blessings seemed to be predictions for the son, but in reality they were a repetition of what had been concentrated upon and willed at the time of the hoped for conception.

The other special practice is what the anthropologists call the God Eater. In uninitiated practice any substance was consecrated and declared to be a part of the body of God and it was then eaten with the idea of attaining godlike knowledge or power. However, real initiates did not use just any substance. They used what has been described as "neither alive nor dead," i.e., the orgasmic secretion, the semen or sperm which first was receiving the

"gentle heat of the cucurbit," i.e., inside the female vulva from which was recovered and consumed by both the male and female—the Lion and the Eagle.

There is much doubt that these ancient magicians knew anything about the technic of transmuting this effluvium into the elexir, or quintessence. However, eventually a few were bound to stumble upon the technic in an intuitive or instinctive way and finally it became a very secret practice.

In my correspondence with Aleister Crowley, he wrote to me, "I know of nothing more distasteful than the first matter (the non-transmuted substance) but the elexir quintessence when transmuted is as of the nectar of the Gods." And this is quite factual.

It is to be supposed that almost everyone knows about the medicinal use of both sublingual capsules and injections of concentrated sexual substance for the purpose of sexual regeneration. Now this is not the essential purpose of Sex Magick as given in this document. The real magickal use of the quintessence is fully outlined here and is not used for any direct purpose of sexual rejuvenation for several reasons. In the first place, the magickal sex congrex, when performed properly as herein given, instead of depleting the performers in any fashion is sexually rejuvenating even without partaking of the elexir, and this has been definitely proven in the Dianism ritual in which there is no resulting physical excretion. In the Quodosch rite there results an actual sexual rejuvenation whether intended for such or not, but as stated, this is not the basic purpose.

Just how and why this Magick produces unfailing results is hardly a matter for theory or speculation because one can become easily diverted by being concerned with mental speculation. The real thing that counts is that it works.

I personally know of many cases where a letter has been written to produce a certain result, in which the desired result was improbable, but when the letter was dribbled with some of the elexir (designed for that purpose) the results were astounding. This applies to all of the various aims in Sex Magick as outlined in this document.

Once again, I am forced to repeat the injunction that Sex Magick should fundamentally contain the invocation to the "bornless one," the H.'.G.'.A.'., the Daemon.

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