The Magickal Child

I have received many different letters from readers of my book, The Complete Magick Curriculum of the Secret Order G:.B:.G:., but 75 percent have been requests for more details on the subject of the Magickal Child. For this reason I am devoting this chapter to this particular subject.

The ancient Semites (Arabs, Hebrews, Phoenicians and Egyptians]jwere the race deeply involved in Sex Mapck.l Tou remember the account of the noted Jewish patriarch who pronounced his blessing upon his sons—what they would be, who they would be, and how they would become it. What he actually was doing was repeating his magickal will held at the time of their conception. In other words, he was practicing Sex Magick in the act of making his wife conceive. Thus we see that, in such a case, the Magickal Child was an actual living person. This is what will be covered more explicitly in this chapter.

In that remarkable, most secret doctrine in the book called Le Compte de Gabalis, the Magickal Child was a created (or rather invoked) "Elemental" which could (by continued magickal practice) be made "human and immortal like Man." We shall also treat this very cryptic description.

Now the great exponent of Sex Magick, Aleister Crowley, also wrote very cryptically and moreover, he wrote from two standpoints which can easily confuse one.

He often wrote in a metaphorical way which is not to be taken literally. He had a tremendous force of magickal imagination and what he advises or writes of is often not applicable at all to myself or any other average practitioner of Magick. In the "Paris Workings" and also in his work in the desert called The Vision and the Voice, Crowley practiced homosexual magick which led him to write from this standpoint in some places which are not applicable in this manual. This has created a problem for me, the writer. I wanted to quote from Crowley for his hidden value which can be deceptive to most of us. Therefore, in this chapter in particular where the partners are of the opposite sex, I beg the reader to allow what is in this chapter to take precedence over some of the things which he wrote which are apparently bald contradictions. In other words, please consider the fact that this chapter jis restricted to the Sex Magick between man and -woman—opposite polarity-in conformity with Nature's Law and is not concerned with deviations from it. 1

There have been many names given to the end result of this operation: Magickal Child, Magickal Offspring, Psychic Offspring, Psychic Force, Autonomous Intelligence or Force, Demi-Angel, Elemental, Jinni. Why are there so many names? For the simple reason that there are eight possible different evocations and invocations and eight different willed manifestations, all of which are covered in this chapter.

Crowley has stated that it is not necessary for the woman to be aware of what the man is doing and also that she need not be a person of high development. I say that because of Crowley's great power of magickal imagination and his great magick power and force, that what he says, although applicable to himself, does not apply to most aspiring magicians. Very few, if any, can be a Crowley.

I say that there should be a rapport between the man and the woman and if this is not apparent then one should try to develop the rapport. I also say that [the woman should be regarded as or|p'g "maair.lral instrument.'} cherished and guarded as one does his other "magickal instruments!} and most certainly not to be "adulterated" or f 'contaminated" by some other man.|

On this point I remember when Frater.'. 132.'. was head of the O.T.O. in Los Angeles. In the case of Frater 132 you will see that it would not be specifically correct to call it a "Magickal Child" in his working but we can call it a "magickal psychic force." You will also note that it would not be necessary to guard his "magickal instrument" from other men.

In Los Angeles, Frater 132 started an O.T.O. Lodge with only eight members and his objective was to increase the membership. Here is how he worked. When visitors came to see the performance of the Gnostic Mass he would have sexual union with as many different women visitors as possible, concentrating on the idea that he would "inject" into them a psychic force of attraction to the O.T.O. Also, he dedicated his special paramour partner member to be a "transmitter" of the same psychic force with prospective men with whom she would unite sexually. The testimony that this "worked" very successfully is that within one year there were eighty-five loyal working members.

Then came the time that the woman died and also that the headship of the lodge was turned over to Frater Jopan.'.. Frater 132 married a woman who was dedicated to the transcendental attainment of Frater 132 himself. She thereby became his exclusive magickal instrument with whom he confined his Sex Magick for the generation of the actual Magickal Child to aid, guard, and to help in attaining spiritual transcendence. The testimony of the result is that I personally testify that Frater 132 attained to the "Knowledge and Conversation" of that "God" incurnate within him—and his wife also attained much.

A digression. As previously stated, the secrets of the Templar Sex Magick have been closely guarded for centuries and have never (previous to my publication of The Complete Magick Curriculum of the Secret Order (1:.B:.G.'.) been clearly revealed in print. I was given a special dispensation to reveal these secrets in print for the first time but under the command of only when I was ready to "assume all responsibility." To me, this "responsibility" means that I take the flatfooted stand that all Sex Magick should be dedicated to the attainment of the Knowledge and Conversation of one Daemon which is to say, dedicated to the Great Work which is spiritual transcendence. This is to say also most definitely that such should be the nature of the Magickal Child. True, the Magickal Child may be of a nature to aid one, for example in divination or ESP, but insomuch as this may be an aid and illumination in the attainment of the Great Work. Nor do I deny that success in some materialistic endeavor may also be an aid in following the Great Work.

To continue with the digression concerning when not to resort to Magick, Crowley wrote several times and very clearly, "When one desires material things and one can get them by material methods it is a violation of spiritual law" that one resort to Magick to get the desired results. In other words, do not commit the inexcusable thing of "mixing the planes," but keep material things on the material plane and spiritual things on the spiritual plane—a great part of my "responsibility." For me, full "responsibility" means to present the contents of this manual in such a manner as to attract the interest of almost all of those who will see that it is legitimate high Magick in the Great Work and that it should never be debased for selfish, materialistic desires, and also that the publisher is of the same dedication and has an outlet for those sincerely interested in self-transcendence.

This digression is closed with the reminder to the reader that I do not write from theory. I have had charge of about twenty people, men and women, practicing Sex Magick. I know their experiences and records intimately, and nothing can compare with personal experience which should throw theory alone into limbo. Therefore case histories of personal practices and experiences must rightfully take precedence.

Case history: In this kind of case, the emotions and feelings (and even the character of the operators) are so deeply involved that too much of it is lost in giving a secondhand report. For this reason, I, the author, must resort to using an account which is my own experience, and I do so unwillingly.

On very short acquaintance I met and married a native Mexican woman. It so happened that she had certain obligations on the Mexican side of the border and could visit me in the States only on weekends. This we did on six weekends before she left on a trip to the ranch of her father, some distance into Mexico. For convenience and also for sentimental reasons, I gave my wife, whose real name was Pachita, a pet name for Francisca.

Pachita was very honest and sincere in her relationship with me (always a great advantage) and she told me that she could never love me, saying, "It is my nature. My heart is as hard as a rock and I can never really love any man." By this she meant that she could not even treat me with affection and this is almost equivalent to having three strikes against one—but not quite so. The saving grace was that she was very ardent in sexual union with me. Now this is an important point. Although it may seem to be a hopeless case with the intended magickal partner, nevertheless if there is sufficient rapport so that the woman will be ardent with her partner, then there is a good, hopeful promise. All readers should consider the well-established observation that there should be something that is in one's favor for a good operation in Sex Magick. According to my experience and the observance of others, there should be at least enough rapport between the two partners so that there can be some ardent affection during the sexual congrex. Without this it may be almost hopeless for an ideal result in the objective of a Magickal Offspring.

To repeat: with Pachita there was at least an ardent affection during the sexual congrex-and quite willingly given.|There is magick in the sexual union in its own self! 1 Although Pachita would never permit me to kiss and caress her when we were not in bed, nevertheless the reader can see how different she was in bed. Yes, there is magick in the sex act-and even both ways-on the one hand idealistically and inspirationally or on the other hand, degrading and taken down into the gutter. Consider this well.

Eight different nights I was in union with Pachita, practicing the grade of Sex Magick for begetting a Magickal Offspring, of which she knew nothing, nor was she consciously aware of anything unusual, although she was undoubtedly, unconsciously, aware of something unusual. In conformity with what I have already written, I dampened down my awareness and consciousness of her as the ordinary personality of Pachita. Instead, in my magickal imagination, she was no less than a goddess, more than Isis, in fact, the embodiment of her Holy.".Guardian.'.Angel.".. And more than this: she was also a pyschical manifestation of my H.'.G.". A.'.. The nature of the Magickal Child was magickally willed to be an autonomous force of both physical and transcendental love. As each congrex followed I noticed that she became more ardent in sexual union and more desirous of prolonging the time of the union instead of immediately "lusting for result." As is written in The Book of the Law: "For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect."

Then came the day for her to leave for the ranch in Mexico. For the first time, in her day clothes, she embraced and kissed me, saying: "I told you that I could never love you and now suddenly I find that I love you in a way that I thought nobody could love. I take a part of you with me and I leave a part of myself with you also. If I die before you I will not be jealous if another woman is in your arms because then also I will be in your arms—the real one that is in your arms: and so it will be with me also if you die first, the real you will be in my arms."

It is written in The Book of the Law: "I am above you and in you. My ecstasy is in yours. My joy is to see your joy. . . . The winged globe, the starry blue, are mine, O Ankh-af-na-khonsu!" And with what seemed to be an unconscious premonition she added, "I will be a diamond in the sky forever for your eyes." Yes, she died in an automobile accident in Mexico.

By whatever force and how, who knows, I knew the day and the hour that she was sending the message to me to look into the sky for that diamond. She had left with a part of me and I was a walking zombie for three months. That was three years ago and I cannot bring myself to have union with a woman who is not worthy of being an embodiment of her love, with whom I can think and feel, "I, Pachita, also am with you."

In this chapter I am giving many ways that the Magickal Child or transferred psychic force may manifest. In this case history the reader can see one of several different cases where the Magickal Offspring attaches to the sexual partner—if so directed by the man.

In conclusion oh this particular case I admit that it has not been easy to let my hair down and reveal my own feelings in such an intimate manner. Already in telling a friend of mine, who is a psychologist, about this experience, he came back at me with the cutting comment, "You are an expert in self-deception." Naturally he means my "crazy imagination." Yet he knows very well that the very foundation of all Magick worthy of notice is the magickal imagination. If any reader is inclined toward the belief that the Magickal Imagination is self-deception, then that reader should not assay magickal practices or it will indeed be a real self-deception.

This next case is about a cat and a dog being the focus for the Magickal Offspring. Mrs. M.P. and a carpenter friend were put to the task of building a thirteen-hundred-square-foot house that had to be built in accordance with a rigid building code and yet cost no more than two-thirds of what a contractor would charge. So the two of them set to doing all of the work themselves with the exception of the plumbing and the electrical work. From the very outset they ran into unforeseen and unfortunate problems. To cut the story short, the two of them performed the sex magick rituals, using the unique method of directing the creation to be embodied (or carried by) the cat and the dog.

Strangely enough, the cat developed a rare curiosity streak. Typically, it often would put its paw on the particular thing that they were working on. One example is enough, as follows. They saw the cat put its paw on a plumbing outlet which had been done by the plumber. Thereupon it was discovered that the outlet had not been installed in the proper place. By discovering this and correcting it then, they saved about $400. Such things happened about six times with their cat. I do not mean to imply that every time the cat put its paw on the work that it helped us. What was actually happening was that we were brought to a point of acute awareness in recognizing the "message" when it had some real application. It was the cat's method and would be much the same as when a person talks. We would not recognize help on the house if a person was talking about a fish that he had caught, but, on the other hand, we would be aware enough if he started to talk about something worth considering.

One account of Bobbie the dog's actions is enough. The workers had gone to town and no one was at the building project. The hay barn and horse stable had caught fire. Bobbie ran to a neighbor's house, barking, even hurling himself against the plate glass door to get attention. By that time, the neighbors saw that it was burning furiously but they came to the fire anyway. Typical of horses in a fire, they know of only one refuge when they panic. They go into a sort of hysterical trauma and stand huddled together in the burning building. Bobbie went into the blazing building and had to fight the horse to force it out of the blaze. The cat also had kittens in the building and it ran in to save her kittens. Bobbie ran into the blazing building and brought the cat out in his teeth. Two times more the cat ran into the building and two times more Bobbie dashed into the blaze and brought her out in his teeth. By that time almost all of their fur had been singed away and it was several days before they could stand on their burned feet. Mrs. M.P. had a purchaser for her high-bred horse at $600 and she desperately needed this money to finish the house. Bobbie had saved the day—and the magick cat!

Case history of the Grand Experiment. I decided to get a number of people to practice Sex Magick under my direction in order to get definite evidence on results by the proof from a number of different people. In selecting these people they had to all come up to what I regard as standard requirements for good or successful results. One does not expect a person to be capable of surveying if he cannot even calculate simple arithmetic, much less geometry and trigonometry.

Here follows a list of the requirements that I demanded:

(1) That they still have the potential and capacity for what Crowley has called energized enthusiasm. This implies that the man (or woman) is capable of something more than the physical release of an itch between the legs, which also implies that the person is at least potentially capable of the inspiration of the union of two souls—something spiritually or psychically.

(2) Some people find it easy to make or feel a rapport with many other people and upon relatively short acquaintance. This ranges on down to people who find it difficult to establish a rapport with even only one or two other persons. This rapport gives very great help in complying with other conditions: in the magickal congrex being a must.

(3) A few simple questions were usually enough for me to determine if a person was incapable of having any ability in making the imagination subjectively real. This ranges from no ability or desire for imagination on up to those with an active and inspired imagination. Some ability in invoking and evoking the imagination is a must in all magick workings, particularly to a point of subjective reality. In my book A Manual of Psychic Self-Defense, (forthcoming from Llewellyn Publications) Dr. Stefen Hoeller has written an extensive and most valuable treatise on the subject of reality, subjective and objective. Everyone seriously concerned with occultism, psychology and Magick should read this article.

But how to get a number of suitable people for the experiment? I had a wonderful opportunity. In those days of the early forties (even the late thirties) it was the custom of the O.T.O. to throw a big party every three months. They called it the "Crowley Party" because all of the entrance fee monies was sent to Crowley. On the occasion of this particular party, it was to be followed by another grand party only two weeks later. These two parties were attended by 300 people: discounting the fifty repeaters, 150 different people attended, but all of them had some interest in metaphysics, occultism or Magick. This ranged from those with serious interest on down to the dilettantes and those just seeing something-something which they knew not.

After diligent selection I gave three lectures of instructions to twice as many people as I had hoped to have. Some of them volunteered to pull out on the grounds that they did not have what it takes. One man said, "I should blot out my awareness that it is my wife? I could easily imagine that she is a favorite daughter of old Nick and we could do some great Black Magick." His wife responded with, "I could easily imagine most any man to be a gift of the gods to me but he would not let me. He would want to make sure that I was as ready as ever for him to pounce me every night."

Then I gave them two weeks to go through the working of the Second Degree, Dianism, for no less than two times and preferably more. They were then ready to show me the record of their experiences, from their weakest points to their strongest points. The purpose of this was to cut down the number of people still more. Another two weeks was given and I wound up with eight partners, very close to the number that I had hoped to have. I then gave them two months more to practice Dianism, requiring each one to give me a record every week.

At the end of the two-month practice, I had very good reports from all of them. They were proving the validity of my contention: (1) That Dianism can be practiced very frequently without losing one's desire and virility for the working; (2) That if performed correctly and with sufficient inspired imagination, it brings spiritual transcendence.

As I see it, there is no need to resort to the Third Degree, Quodosch, except for very special occasions. I leave those who are ready to decide just where and when those special occasions are the best for the Great Work.

The sixth month saw the termination of the experiment. I again went over all the records that they had submitted to me monthly and also had a long conversation with each of the performers (eight men and eight women). The following is my honest and studied determination of the advancement of each one of the sixteen, but first I must explain the meaning or significance of the four spheres on the Tree of Life which are being used for describing the "grades."

Tiphareth to which is attached the description of "brilliance" and the Sun. This is the grade or sphere ruling the Knowledge and Conversation of the Holy Guardian Angel—one's Daemon. (Note: actual union with the H'.G.\ A.\ is of a higher sphere.)

The next sphere below Tiphareth is Netzach—Venus and Beauty. The next one below is Hod, Splendor, Mercury, Inspired Mind.

Below Hod is Yesod—the Moon, refined emotions. The next below is the lowest, Malkuth, the physical universe.

My determination: There were two who attained to Tiphareth of Tiphareth—autonomous Knowledge and Conversation of one's Daemon (the H.'.G.'.A.'.); two who attained to Tiphareth of Netzach—attainment to the Knowledge and Conversation of the H. .G. .A.". on the plane of Venus—Growth, Love and Beauty; four who attained to Tiphareth of Hod, which is on the plane of inspired mind and intellect.

Then there were clearly four who had unquestionably attained to Tiphareth of Yesod, implying that the Knowledge and Conversation of the H.'.G.'.A.". is limited to the feelings and emotions, a sort of emotional enchantment.

The lowest four had not reached Tiphareth on any plane but the emotions and feelings had been brought to a higher plane than the ordinary. I characterized this as Yesod of Yesod. Prosper chance, I describe it as soulful enchantment and closer to Mother Nature even as little children under the age of six, but with much more awareness.

Here is what will be very incredible to practically all readers concerning these results of the six months of practice in Dianism. In analyzing it percentage wise, it clearly proves that it far surpasses other methods of magickal practice for self-transcendence. And this was accomplished with only the Second Degree, Dianism, while the Third Degree, Quodosch, is still more potent and efficient. It will be so ridiculous and unbelievable to all those who have read many books of "High Authority" which extol other methods (and no mention of Sex Magick) that I have neither hope nor expectations that more than 5 percent of all readers of this book will "believe" it.

There will also be some die-hard quibblers who will say that I screened out the best people for the experiment but this is not really so. This speciality is the rule in whatever one wishes to specialize in, in the occult and magick field. For example, only those who have a talent or liking for reasoning by the art of "synthesis" should study astrology (or submit to an experiment). A person may be ever so gifted in the field of Magick but if his mind and general psychology be not in rapport with the Tarot cards as a method of divination, then all sixteen of them would flunk in a test of accomplishment in it.

It is equally a fact that people should have what we might call a normally satisfactory sexual life and makeup for assaying practice in Sex Magick, plus some ability in the use of the magickal imagination. In fact, any person who cannot invoke and evoke the magickal imagination is clearly off base in performing any magickal practice and, without doubt, that is why there are ten readers of Magick for every one who holds magickal practices!

Back to the experimenters after the foregoing digression. I gave them some instructions and explanations of the Third Degree, Quodosch. I told them that I was limiting the instructions to the methods of making the partner become the "magickal instrument"—but more: that the partner be made the physical presence or embodiment of one's H..G..A."., but more than this, which is that the partner is regarded as the embodiment of the Magickal Offspring.

One of those who had attained to Tiphareth protested, "But you have already instructed us to attain to this by the Second Degree, Dianism method."

I explained that they would see several differences after some practice: also that it would be an autonomous force and would operate automatically even when not asked to—and more powerfully.

I gave a few pointers such as would operate both as a mnemonics but would also give more living strength to the Magickal Offspring by the following methods:

(1) To use a special bed sheet for the congrex and magickal orisons which was not to be frequently washed.

(2) To have a special place for a kiss for the magickal partner which might be on the forehead at the approximate locality of the pineal gland or on the mouth or any other suitable place whatsoever on the body.

I also gave them a method concerning making a letter very powerful to accomplish the intended result (as given previously in this manual). But firstjone should also have_a "pantacle" which is a special design which you have conceived and drawn which is a symbol of your particular magickal aspiratioij(including also your own character and illigidkal nature insofar as you can divine it). One should habitually "anoint" this pantacle regularly with the "essence" to give and continue its strength. You are then in good practice for the method of treating your letter. Anoint the sheet of writing paper with a few spots. Allow it to dry for a few minutes and then write your letter on this sheet. By this method your mental process is at its best and you will write a better letter than you ordinarily would write. Seal it in the envelope as soon as it is finished.

I know of one case where the recipient was moved to respond to such a letter in exactly the opposite way from what he had intended to write. It caused the recipient of the letter to give the job to the writer despite the fact that he had already decided to give it to another person. He said, "I don't know why I sent for you; I wanted to give the job to Doc. Wallace." But such things can "boomerang" to one's discomfort-and it did! He made things very unpleasant and finally too difficult for the person that he had hired. Take care: let it not be a case that can boomerang. He, the boss, continually and heatedly complained, "I don't know why in hell I hired you when I wanted to hire somebody else. What in the devil are you? Some kind of a witch?"

This chapter should contain also an account of the Reformed Order of the Palladians, founded in France before the turn of the century. Before this there was a Palladian Order in Italy which was one of the many side orders of Freemasonry. Some of them were even comasonry. With quite a fanfare it was announced that a lineal descendent of the celebrated mystic and occultist Thomas Vaughan of England had been discovered in Paris and that she was a woman of the highest magickal attainment. It was not long before a substantial membership had been taken in the Order.

The head propaganda man in this was a French writer named Leo Taxil (his pen name) and there was also a German occultist, Sachs, with the pen name of Dr. Battaille. Both had been Catholics but finally "defected" and were Freemasons.

Leo Taxil put out many writings to the public press about this Order of Palladians. I have never been able to discover why this "supposed" movement incurred so much hostility from both the Church and the government; both of them were out for blood.

Here is the account of the Palladians of Leo Taxil that one will read in the British and American encyclopedias, various magazine articles and two paperbacks. No one had seen the notorious Diana Vaughn and people were demanding that they see her and also for other proof of Taxil's "veracity." Then came the time when Taxil could not evade these demands any longer. He named the day, time, and place when he would appear with Diana Vaughn and with other evidence. A great crowd awaited him. He unabashedly stated that he had hoaxed everybody and that Diana Vaughn was nothing but the name of his typewriter. What one reads is that it was nothing but a great hoax by Taxil.

Now for the other side of the story. Mrs. Nestor Webster, in her book Secret Societies and Subversive Movements, does not call it a hoax and writes on it for real: likewise does the Catholic encyclopedia. There is definite proof that one of the three founders of the Hermetic Order of the Golden Dawn, Dr. Westcott, was associated with the Order and he certainly was not the kind of man to be an active party in perpetuating a hoax.

It so happens that my good friend Clarke Walker was in France in the early part of 1894. He was always interested in anything in throes of a lively beginning and particularly in the occult. From what he found out about this Palladian movement he became intrigued enough to apply for a United States Charter of the Palladian Order and he told me that he paid $2,000 for this charter. A photocopy of this charter and also a copy of his turning the charter over to me are reproduced on the following pages. Note that it is dated the 13th day of January, 1894. Also note that Diana Vaughn and Dr. Westcott are signers of this charter. Note also that on the first day of January, 1938, he turned the charter over to me. It is well to add that Clarke Walker was not the kind of gullible mark to have been hoaxed in the manner that is publically recounted.

Walker was informed that there was just one grand secret of the Order which was that there be a connecting link between some "initiated" member and any and all succeeding members, which was told to him as follows. Diana Vaughn as the Central Force of the "dispensation" had held sexual union with Dr. Battaille and Dr. Westcott. These men in turn would "initiate" women members in like manner and then these women would initiate new-coming men in like manner forming a continuous hierarchical chain. Because of the special charter for the United States, Clarke informed me that he had been "initiated" by none other than Diana Vaughn herself.

Fundamentals of Magick

Fundamentals of Magick

Magick is the art and practice of moving natural energies to effect needed or wanted change. Magick is natural, there is absolutely nothing supernatural about it. What is taught here are various techniques of magick for beginners. Magick is natural and simple and the techniques to develop abilities should be simple and natural as well. What is taught on this site is not only the basics of magick, but the basics of many things.

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