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Line 1: {{short description\|Sex magic technique}} '''Eroto-comatose lucidity''' is a technique of [[sex magic]] known best by its formulation by English author and [[occultist]] [[Aleister Crowley]], but which has several variations and is used in a number of ways by different spiritual communities.<ref name="Kraig">Kraig, ''Modern Sex Magick: Secrets of Erotic Spirituality,'' 1988.</ref><ref name="Frater">Frater U.D., ''Secrets of Western Sex Magic: Magical Energy and Gnostic Trance,'' 2001.</ref> A common form of the ritual uses repeated [[sexual stimulation]] (but not to physical orgasm) to place the individual in a state between full sleep and full wakefulness as well as exhaustion, allowing the practitioner to commune with their god.<ref name="Kraig" />▼ {{thelema\|expand=Related topics}} ▲'''Eroto-comatose lucidity''' is a technique of [[sex magic]] known best by its formulation by English author and [[occultist]] [[Aleister Crowley]] in 1912, but which has several variations and is used in a number of ways by different spiritual communities.<ref name="Kraig">Kraig, ''Modern Sex Magick: Secrets of Erotic Spirituality,'' 1988.</ref><ref name="Frater">Frater U.D., ''Secrets of Western Sex Magic: Magical Energy and Gnostic Trance,'' 2001.</ref> A common form of the ritual uses repeated [[sexual stimulation]] (but not to physical orgasm) to place the individual in a state between full sleep and full wakefulness as well as exhaustion, allowing the practitioner to commune with their god.<ref name="Kraig" /> ==~~The rite~~History== Aleister Crowley documented the ritual.<ref name="Kraig" /> However, Crowley may not have been the originator of the rite, and may have learned about it from a female student first.<ref name="Kraig" />▼ Crowley first described the rite in a tract titled ''Eroto-Comatose Lucidity.''<ref>Martin, ''Art, Messianism and Crime: A Study of Antinomianism in Modern Literature and Lives,'' 1986.</ref> The ritual as described by Crowley involves one "ritualist-seer" and several aides.<ref name="Kraig" /><ref name="Urban">Urban, ''Magia Sexualis: Sex, Magic, and Liberation in Modern Western Esotericism,'' 2006.</ref> [[Donald Michael Kraig]] advises that the more sexually experienced the aides are, the better the ritual works,<ref name="Kraig" /> and that the aides be members of the opposite sex.<ref name="Kraig" /> Religious scholar Hugh B. Urban, however, concludes that, for Crowley, aides of the same gender as the ritualist (e.g., homosexual activity) was the highest stage of practice of this ritual.<ref name="Urban" />▼ Crowley wrote in his work ''De Arte Magica'' that eroto-comatose lucidity is also called the "sleep of Siloam"<ref name="Newcomb" /> ~~and both [[Allen Greenfield]]~~ and Newcomb ~~note~~notes that this rite preceded Crowley.<ref name="Newcomb" /~~><ref name="Greenfield">Greenfield, ''The Roots of Modern Magick: Glimpses of the Authentic Tradition From 1700-2000, An Anthology,'' 2006.</ref~~> ~~They~~He ~~point~~points out that [[Paschal Beverly Randolph]] ("arguably the single most important figure in the rise of modern sexual magic")<ref>Urban, ''Magia Sexualis: Sex, Magic, and Liberation in Modern Western Esotericism,'' 2006, p. xi.</ref> called this ritualistic state the "sleep of Sialam."<ref name="Newcomb">Newcomb, ''Sexual Sorcery: A Complete Guide to Sex Magick,'' 2005.</ref> Randolph first discussed the "sleep of Sialam" in his 1873 work ''Ravalette,'' but described it at the time as a once-in-a-century prophetic trance.<ref name="Deveny">Deveney, ''Paschal Beverly Randolph: A Nineteenth-Century Black American Spiritualist, Rosicrucian, and Sex Magician,'' 1997.</ref> In later writings, Randolph used the term as a more general form of clairvoyant sleep used to understand spiritual things.<ref name="Deveny" />▼ In the first part of the ritual, the aides seek repeatedly both to arouse the ritualist sexually as well as to exhaust him.<ref name="Kraig" /><ref name="Urban" /> The ritualist is generally passive in this regard.<ref name="MartinHeresy" /> There is disagreement over whether sexual arousal is enough, or sexual orgasm must be eventually accomplished. Crowley and others argue that orgasm must be avoided.<ref name="Kraig" /><ref name="Frater" /><ref name="Carroll" /> Although later practitioners conclude that orgasm does not need to be avoided, that was how Crowley originally formulated the ritual.<ref name="Frater" /> Most practitioners agree with Crowley that every means of arousal may be used, such as physical stimulation, genital stimulation, psychological stimulation, devices (such as [[sex toys]]), or drugs (like [[hashish]], [[marijuana]], or other [[aphrodisiacs]]).<ref name="Kraig" /><ref name="Urban" /> There should be enough aides so that if one aide tires another may take his or her place.<ref name="Kraig" /> Eventually, the ritualist will tend to sink into sleep due to exhaustion.<ref name="Kraig" />▼ [[Helena Blavatsky]] may also have taught the technique, calling it the "Sleep of Siloam."<ref name="Newcomb" /><ref name="Deveny" /> In her 1877 work ''[[Isis Unveiled]]'', Blavatsky wrote that the trance must be induced through drugs rather than sexual exhaustion.<ref name="Newcomb" /><ref name="Deveny" /> Later, Blavatsky altered her understanding of the rite to mean that drug-induced trance-like state in which a new initiate first comprehends spiritual things.<ref name="Deveny" /> This was described in Blavatsky's 1888 work ''Secret Doctrine,''<ref name="Newcomb" /><ref name="Deveny" /> and she taught that the ritualistic state allowed the individual to either commune with the gods, descend into hell, or perform spiritual acts.<ref name="Newcomb" /> Blavatsky taught this was a deep sleep, but Newcomb notes that modern ritualists do not enter sleep but rather a state between sleep and wakefulness.<ref name="Newcomb" />▼ In the second part of the ritual, the aides seek to come close to awakening the ritualist through sexual stimulation alone.<ref name="Kraig" /><ref name="Carroll" /> The goal is not to fully awaken her or him, but rather to bring them to the brink of wakefulness.<ref name="Kraig" /> Not all authors agree that the ritualist seer will be in a state between sleep and wakefulness, instead noting that exhaustion will lead to a trance, or "sleep of lucidity." <ref>See: Newcomb, ''Sexual Sorcery: A Complete Guide to Sex Magick,'' 2005, p. 71; Frater U.D., ''Secrets of Western Sex Magic: Magical Energy and Gnostic Trance,'' 2001, p. 130.</ref> The ritualist should be neither too tired or uncomfortable to aid in the trance-like state.<ref name="Carroll" /> Once the ritualist reaches a near-waking state, sexual stimulation must stop.<ref name="Kraig" /> The ritualist-seer is then permitted to sink back toward (but not into) sleep.<ref name="Kraig" /> This step is repeated indefinitely until the ritualist reaches a state between sleep and wakefulness in which communing with a higher power may occur.<ref name="Kraig" /><ref name="Carroll" /><ref name="Encyclopedia" /> Some say a goal during this time is to not become "lost" in the trance-like state, but to remain open without directing an outcome.<ref name="Frater" /> The ritualist may also conduct spiritual work while in this state, or witness mystical events.<ref name="Newcomb" /> Exhaustion may not be necessary for the ritualist who is "bodily pure," Crowley writes.<ref name="Newcomb" />▼ ~~On the other hand, sexual~~Sexual practices used for spiritual purposes are not new. Eastern traditions within [[~~taoism~~Taoism]] and [[tantrism]] also incorporated sexual rituals.~~<ref>Wile (1992)</ref>~~<ref>Bhattacharyya (1999) pp. 294, 296-7, 423-25.</ref>▼ ~~==How the ritual ends==~~ The rite may end in one of two ways. The ritualist may simply sink into total sleep.<ref name="Kraig" /> Or they may achieve [[orgasm]] and then sink into a deep and "undisturbable" sleep.<ref name="Kraig" /><ref name="Urban" /> [[Jason Newcomb]], however, concludes that sexual exhaustion achieved through repeated orgasm may also lead to the ritualistic state and does not necessarily end the rite.<ref name="Newcomb" /> Frater U.D., however, has argued that the orgasmic moment should not be lost, and that the individual should strive to use the moment for spiritual or magical purposes.<ref name="Frater" />▼ ==Process== Upon wakening, the ritualist seer could, for example, write down everything he or she has experienced, witnessed, or been told.<ref name="Kraig" /> At least one author concludes that what is desired should be focused on throughout the rite, and that the individual should not be distracted from it or free of desire.<ref name="Carroll" />▼ ▲Crowley first described the rite in a tract titled ''Eroto-Comatose Lucidity.''<ref>Martin, ''Art, Messianism and Crime: A Study of Antinomianism in Modern Literature and Lives,'' 1986.</ref> The ritual as described by Crowley involves one "ritualist-seer" and several aides.<ref name="Kraig" /><ref name="Urban">Urban, ''Magia Sexualis: Sex, Magic, and Liberation in Modern Western Esotericism,'' 2006.</ref> [[Donald Michael Kraig]] advises that the more sexually experienced the aides are, the better the ritual works,<ref name="Kraig" /> and that the aides be members of the opposite sex.<ref name="Kraig" /> Religious scholar [[Hugh B. Urban]], however, concludes that, for Crowley, aides of the same gender as the ritualist (e.g., homosexual activity) was the highest stage of practice of this ritual.<ref name="Urban" /> ▲In the first part of the ritual, the aides seek repeatedly both to arouse the ritualist sexually ~~as well as~~and to exhaust her or him.<ref name="Kraig" /><ref name="Urban" /> The ritualist is generally passive in this regard.<ref name="MartinHeresy">Martin, ''Orthodox Heresy: The Rise of "Magic" as Religion and Its Relation to Literature,'' 1989.</ref> There is disagreement over whether sexual arousal is enough, or sexual orgasm must be eventually accomplished. Crowley and others argue that orgasm must be avoided.<ref name="Kraig" /><ref name="Frater" /><ref name="Carroll">Carroll, ''Liber Null & Psychonaut,'' 1987.</ref> Although later practitioners conclude that orgasm does not need to be avoided, that was how Crowley originally formulated the ritual.<ref name="Frater" /> Most practitioners agree with Crowley that every means of arousal may be used, such as physical stimulation, genital stimulation, psychological stimulation, devices (such as [[sex toys]]), or drugs (an [[entheogen]] like [[hashish]], [[marijuana]], or other [[~~aphrodisiacs~~aphrodisiac]]s).<ref name="Kraig" /><ref name="Urban" /> There should be enough aides so that if one aide tires another may take his or her place.<ref name="Kraig" /> Eventually, the ritualist will tend to sink into sleep due to exhaustion.<ref name="Kraig" /> Crowley also intended that when men do the ritual, any [[semen]] (or "elixir") produced by orgasm must be consumed by the ritualist, possibly in a Crowley inspired "[[Cake of Light]]".<ref name="Frater" />▼ In the second part of the ritual, the aides seek to come close to awakening the ritualist through sexual stimulation alone.<ref name="Kraig" /><ref name="Carroll" /> The goal is not to fully awaken her or him, but rather to bring them to the brink of wakefulness.<ref name="Kraig" /> Not all authors agree that the ritualist seer will be in a state between sleep and wakefulness, instead asserting that exhaustion will lead to a trance, or "sleep of lucidity".<ref>See: Newcomb, ''Sexual Sorcery: A Complete Guide to Sex Magick,'' 2005, p. 71; Frater U.D., ''Secrets of Western Sex Magic: Magical Energy and Gnostic Trance,'' 2001, p. 130.</ref> The ritualist should be neither too tired or too uncomfortable to aid in the trance-like state.<ref name="Carroll" /> ~~==Ordo Templi Orientis practice of the ritual==~~ As practiced by [[Ordo Templi Orientis]] the rite is much simpler as well as a solo effort. In this version of the rite, a lone individual repeatedly masturbates to orgasm, visualizing the end sought.<ref name="Frater" /><ref name="MartinHeresy">Martin, ''Orthodox Heresy: The Rise of "Magic" as Religion and Its Relation to Literature,'' 1989.</ref><ref name="Encyclopedia">Walker, ''Encyclopedia of Esoteric Man,'' 1977.</ref><ref name="Walker">Walker, ''Body Magic.'' 1979.</ref> Writer [[Benjamin Walker (author)\|Benjamin Walker]] has argued that this is how the rite was taught by Crowley.<ref name="Walker" /> [[Chaos magic]] practitioner [[Peter J. Carroll]] distinguishes such "autoerotic" rites with visualization from eroto-comatose lucidity.<ref name="Carroll">Carroll, ''Liber Null & Psychonaut,'' 1987.</ref> ▲In the second part of the ritual, the aides seek to come close to awakening the ritualist through sexual stimulation alone.<ref name="Kraig" /><ref name="Carroll" /> The goal is not to fully awaken her or him, but rather to bring them to the brink of wakefulness.<ref name="Kraig" /> Not all authors agree that the ritualist seer will be in a state between sleep and wakefulness, instead noting that exhaustion will lead to a trance, or "sleep of lucidity." <ref>See: Newcomb, ''Sexual Sorcery: A Complete Guide to Sex Magick,'' 2005, p. 71; Frater U.D., ''Secrets of Western Sex Magic: Magical Energy and Gnostic Trance,'' 2001, p. 130.</ref> The ritualist should be neither too tired or uncomfortable to aid in the trance-like state.<ref name="Carroll" /> Once the ritualist reaches a near-waking state, sexual stimulation must stop.<ref name="Kraig" /> The ritualist-seer is then permitted to sink back toward (but not into) sleep.<ref name="Kraig" /> This step is repeated indefinitely until the ritualist reaches a state between sleep and wakefulness in which communing with a higher power may occur.<ref name="Kraig" /><ref name="Carroll" /><ref name="Encyclopedia">Walker, ''Encyclopedia of Esoteric Man,'' 1977.</ref> Some say a goal during this time is to not become "lost" in the trance-like state, but to remain open without directing an outcome.<ref name="Frater" /> The ritualist may also conduct spiritual work while in this state, or witness mystical events.<ref name="Newcomb" /> Exhaustion may not be necessary for the ritualist who is "bodily pure," Crowley writes.<ref name="Newcomb" /> ==Similar rites==▼ A similar rite of sexual exhaustion described by Crowley leads not to spiritual communing but a sort of [[Vampire\|vampirism]].<ref name="Balenager">Belanger, ''Vampires in Their Own Words: An Anthology of Vampire Voices,'' 2007.</ref> In this rite, the aides use only the mouth to sexually exhaust the ritualist, and the intent of the aides must not be to assist the ritualist but rather to transfer the ritualist's own magical strength to themselves.<ref name="Balenager" /> Crowley claimed that when the ritualist is pushed to the point of death from sexual exhaustion in this way, the ritualist's spirit is enslaved by the aides and his or her power transferred to the aides.<ref name="Balenager" />▼ ===Endings=== [[Michael W. Ford]] has argued for alternative rites as well. His concept of [[Luciferianism]] incorporates Crowley's ideas about sexual exhaustion, but concludes that the ritualist's will is what sends the spirit forth to bond with higher power.<ref name="Ford">Ford, ''Luciferian Witchcraft,'' 2005.</ref> Ford argues for two methods of attaining sexual exhaustion and ascension: "Via Lilith" and "Via Cain." In the Lilith ritual, the room should be draped in crimson and black; music which inspires dark emotions, contains chanting, or contains horrific sounds should be played; and images of [[Lilith]], [[Lilith#Lilitu demons\|Lilitu]], and [[Succubus\|succubi]] should hang in the room.<ref name="Ford" /> In the Cain ritual, both the room and ritualist should be adorned with [[Fetishism\|fetishes]] of the [[Horned God]] and symbols of [[Cain and Abel\|Cain]], and [[Middle Eastern music]] should be played.<ref name="Ford" />▼ ▲The rite may end in one of two ways. The ritualist may simply sink into total sleep.,<ref name="Kraig" /> Oror they may achieve [[orgasm]] and then sink into a deep and "undisturbable" sleep.<ref name="Kraig" /><ref name="Urban" /> [[Jason Newcomb]], however, concludes that sexual exhaustion achieved through repeated orgasm may also lead to the ritualistic state and does not necessarily end the rite.<ref name="Newcomb" /> Frater U. D., however, has argued that the orgasmic moment should not be lost, and that the individual should strive to use the moment for spiritual or magical purposes.<ref name="Frater" /> ▲Upon ~~wakening~~awakening, the ritualist seer could, for example, write down everything hethey ~~or she has~~had experienced, witnessed, or been told.<ref name="Kraig" /> At least one author concludes that what is desired should be focused on throughout the rite, and that the individual should not be distracted from it or free of desire.<ref name="Carroll" /> ~~==History of the rite==~~ ▲Aleister Crowley documented the ritual.<ref name="Kraig" /> However, Crowley may not have been the originator of the rite, and may have learned about it from a female student first.<ref name="Kraig" /> ▲Crowley also intended that when men do the ritual, any [[semen]] (or "elixir") produced by orgasm must be consumed by the ritualist, possibly in a Crowley inspired "[[Cake of Light]]".<ref name="Frater" /> Other authors, however, have concluded that the rite can be traced back much earlier. Occult historian [[Allen H. Greenfield]] has observed that there was a deep interest in [[Sex magic\|sexual magic]] and sex as a spiritual tool which began in the early-to-mid-19th century and built throughout the century.<ref name="Greenfield" /> A number of spiritual sexual rites and practices were either allegedly rediscovered or created during this period.<ref name="Greenfield" /> ▲==Similar rites== ▲Crowley wrote in his work ''De Arte Magica'' that eroto-comatose lucidity is also called the "sleep of Siloam"<ref name="Newcomb" /> and both [[Allen Greenfield]] and Newcomb note that this rite preceded Crowley.<ref name="Newcomb" /><ref name="Greenfield">Greenfield, ''The Roots of Modern Magick: Glimpses of the Authentic Tradition From 1700-2000, An Anthology,'' 2006.</ref> They point out that [[Paschal Beverly Randolph]] ("arguably the single most important figure in the rise of modern sexual magic")<ref>Urban, ''Magia Sexualis: Sex, Magic, and Liberation in Modern Western Esotericism,'' 2006, p. xi.</ref> called this ritualistic state the "sleep of Sialam."<ref name="Newcomb">Newcomb, ''Sexual Sorcery: A Complete Guide to Sex Magick,'' 2005.</ref> Randolph first discussed the "sleep of Sialam" in his 1873 work ''Ravalette,'' but described it at the time as a once-in-a-century prophetic trance.<ref name="Deveny">Deveney, ''Paschal Beverly Randolph: A Nineteenth-Century Black American Spiritualist, Rosicrucian, and Sex Magician,'' 1997.</ref> In later writings, Randolph used the term as a more general form of clairvoyant sleep used to understand spiritual things.<ref name="Deveny" /> ▲A similar rite of sexual exhaustion described by Crowley leads not to spiritual communing but a sort of [[Vampire\|vampirism]].<ref name="Balenager">Belanger, ''Vampires in Their Own Words: An Anthology of Vampire Voices,'' 2007.</ref> In this rite, the aides use only the mouth to sexually exhaust the ritualist, and the intent of the aides must not be to assist the ritualist but rather to transfer the ritualist's own magical strength to themselves.<ref name="Balenager" /> Crowley claimed that when the ritualist is pushed to the point of death from sexual exhaustion in this way, the ritualist's spirit is enslaved by the aides and his or her power transferred to the aides.<ref name="Balenager" /> ▲[[Michael W. Ford]] has argued for alternative rites as well. His concept of [[Luciferianism]] incorporates Crowley's ideas about sexual exhaustion, but concludes that the ritualist's will is what sends the spirit forth to bond with higher power.<ref name="Ford">Ford, ''Luciferian Witchcraft,'' 2005.</ref> Ford argues for two methods of attaining sexual exhaustion and ascension: "Via Lilith" and "Via Cain." In the Lilith ritual, the room should be draped in crimson and black; music which inspires dark emotions, contains chanting, or contains horrific sounds should be played; and images of [[Lilith]], [[Lilith#Lilitu demons\|Lilitu]], and [[Succubus\|succubi]] should hang in the room.<ref name="Ford" /> In the Cain ritual, both the room and ritualist should be adorned with [[Fetishism\|fetishes]] of the [[Horned God]] and symbols of [[Cain and Abel\|Cain]], and [[Middle Eastern music]] should be played.<ref name="Ford" /> ▲[[Helena Blavatsky]] may also have taught the technique, calling it the "Sleep of Siloam."<ref name="Newcomb" /><ref name="Deveny" /> In her 1877 work ''[[Isis Unveiled]]'', Blavatsky wrote that the trance must be induced through drugs rather than sexual exhaustion.<ref name="Newcomb" /><ref name="Deveny" /> Later, Blavatsky altered her understanding of the rite to mean that drug-induced trance-like state in which a new initiate first comprehends spiritual things.<ref name="Deveny" /> This was described in Blavatsky's 1888 work ''Secret Doctrine,''<ref name="Newcomb" /><ref name="Deveny" /> and she taught that the ritualistic state allowed the individual to either commune with the gods, descend into hell, or perform spiritual acts.<ref name="Newcomb" /> Blavatsky taught this was a deep sleep, but Newcomb notes that modern ritualists do not enter sleep but rather a state between sleep and wakefulness.<ref name="Newcomb" /> ▲On the other hand, sexual practices used for spiritual purposes are not new. Eastern traditions within [[taoism]] and [[tantrism]] also incorporated sexual rituals.<ref>Wile (1992)</ref><ref>Bhattacharyya (1999) pp. 294, 296-7, 423-25.</ref> ==~~The~~In ~~rite's~~popular ~~influence~~culture== The rite and other sex magic practices have had a ~~strong~~limited, ~~cultural~~marginal influence. Crowley's concepts have been seized on by the bands ~~as diverse as~~ [[Killing Joke]] and [[Psychic TV]].<ref>Reynolds, ''The Sex Revolts: Gender, Rebellion, and Rock 'n' Roll,'' 1996.</ref> ==See also== [[~~Works of~~ Aleister Crowley bibliography]]▼ [[Coitus reservatus]] [[~~Orgasm~~Edging ~~control~~(sexual practice)]] ▲[[Works of Aleister Crowley]] [[Maithuna]] Line 47 ⟶ 46: ==Bibliography== Belanger, Michelle. ''Vampires in Their Own Words: An Anthology of Vampire Voices.'' St. Paul, Minn.: [[Llewellyn Worldwide]], 2007. {{ISBN \|0-7387-1220-5}} Carroll, Peter J. ''Liber Null & Psychonaut.'' Newburyport, Mass.: Red Wheel, 1987. {{ISBN \|0-87728-639-6}} Deveney, John Patrick. ''[[Paschal Beverly Randolph]]: A Nineteenth-Century Black American Spiritualist, Sosicrucian, and Sex Magician.'' Albany, N.Y.: SUNY Press, 1997. {{ISBN \|0-7914-3119-3}} ~~Ford~~Kraig, Donald Michael. ''~~Luciferian~~Modern ~~Witchcraft.~~Sex Magick: Secrets of Erotic Spirituality''. ~~Raleigh~~Woodbury, ~~N.C~~Minn.: ~~Lulu.com~~[[Llewellyn Publications]], ~~2005~~1988. {{ISBN 1\|0-~~4116~~87542-~~2638~~324-98}} Martin, Stoddard. ''Art, Messianism and Crime: A Study of Antinomianism in Modern Literature and Lives.'' New York: Macmillan, 1986. {{ISBN \|0-333-39496-8}}▼ [[Allen Greenfield\|Greenfield, Allen]]. ''The Roots of Modern Magick: Glimpses of the Authentic Tradition From 1700-2000, An Anthology.'' Raleigh, N.C.: Lulu.com, 2006. ISBN 1-4116-8978-X Martin, Stoddard. ''Orthodox Heresy: The Rise of "Magic" as Religion and Its Relation to Literature.'' New York: Macmillan, 1989. {{ISBN \|0-333-43540-0}}▼ Kraig, Donald Michael. ''Modern Sex Magick: Secrets of Erotic Spirituality''. Woodbury, Minn.: [[Llewellyn Publications]], 1988. ISBN 0-87542-324-8 Newcomb, Jason. ''Sexual Sorcery: A Complete Guide to Sex Magick.'' Newburyport, Mass.: [[Samuel Weiser]], 2005. {{ISBN \|1-57863-330-3}}▼ ▲Martin, Stoddard. ''Art, Messianism and Crime: A Study of Antinomianism in Modern Literature and Lives.'' New York: Macmillan, 1986. ISBN 0-333-39496-8 Reynolds, Simon. ''The Sex Revolts: Gender, Rebellion, and Rock 'n' Roll.'' Reprint ed. Cambridge, ~~Mass.~~Massachusetts: [[Harvard University Press]], 1996. {{ISBN \|0-674-80273-X}}▼ ▲Martin, Stoddard. ''Orthodox Heresy: The Rise of "Magic" as Religion and Its Relation to Literature.'' New York: Macmillan, 1989. ISBN 0-333-43540-0 Stone, Karl. "The Moonchild of Yesod: A Grimoire of Occult Hyperchemistry." (2012). ▲Newcomb, Jason. ''Sexual Sorcery: A Complete Guide to Sex Magick.'' Newburyport, Mass.: [[Samuel Weiser]], 2005. ISBN 1-57863-330-3 Stone, Karl. "The Star of Hastur: Explorations in Hyperchemistry." (2015). ▲Reynolds, Simon. ''The Sex Revolts: Gender, Rebellion, and Rock 'n' Roll.'' Reprint ed. Cambridge, Mass.: [[Harvard University Press]], 1996. ISBN 0-674-80273-X [[Ralph Tegtmeier\|U.D., Frater]]. ''Secrets of Western Sex Magic: Magical Energy and Gnostic Trance.'' 3d ed. St. Paul, Minn.: Llewellyn Worldwide, 2001. {{ISBN \|1-56718-706-4}} Urban, Hugh D. ''Magia Sexualis: Sex, Magic, and Liberation in Modern Western Esotericism.'' Berkeley, Calif.: [[University of California Press]], 2006. {{ISBN \|0-520-24776-0}} Walker, Benjamin. ''Body Magic.'' Florence, Ky.: Taylor & Francis, 1979. {{ISBN \|0-586-08323-5}} *Walker, Benjamin. ''Encyclopedia of Esoteric Man.'' New York: Routledge & Kegan Paul, 1977. {{ISBN \|0-7100-8479-X}} ==External links== Line 66 ⟶ 65: {{Thelema series}} {{DEFAULTSORT:Eroto-Comatose Lucidity}} [[Category:~~Magick~~Ceremonial magic]] [[Category:Human sexuality]]