Other Tantric texts are more lenient, but insist that it takes at least a fortnight to replace the semen expended in an act of sexual intercourse and enormous quantities of food to produce even a single gram of the substance. The mention of a fortnight in this regard is due to the lunar association once again, for the Moon is restored—i.e., the semen of the Moon is replaced—over a fourteen-day period from New Moon to Full Moon.

As David Gordon White points out:

… semen is the raw material and fuel of every psychochemical transformation the yogin, alchemist, or Tantric practitioner undergoes, transformations through which a new, superhuman and immortal body is “conceived” out of the husk of the mortal, conditioned, biological body.178

To Crowley and his system, the semen is just as important to the creation of the Elixir—the amrita or nectar of immortality—as the female kalas. Indeed, it is the combination of the two that is required and this would seem to be consistent with European alchemical traditions as well. Obviously, in order to produce the magical offspring we have been discussing at length there must be a contribution from both partners, either in the “earthed” physical sense or in the occult, astral sense. As the emphasis in the New Aeon is said to have switched from the pure male- female (Shiva-Shakti) polarity of the old Aeons to their product as a divine offspring, this would seem to make sense and would require the use of such new “grimoires” as the Crowleyan Book of the Law as well as some of the received texts published in Grant’s works.

To the magician, the priestess is no longer the priestess. She is a goddess, a Scarlet Woman, a Shakti. To the priestess, the magician is no longer someone she knows in the “real” world, but a god, a Beast, a Shiva. They are drawing down the powers that existed since the Creation—the aptly- named Big Bang—by identifying themselves with the forces that started it all (like Clement’s lust-crazed Carpocrations). They are traveling along the 500 million years of their reptilian brains to enter a space and time that is otherwise unknowable by living, breathing human beings … and they are going further and farther than that.

And as they do so, their physical bodies undergo transformative changes. These changes begin with the secretion of glandular substances into the bloodstream so that their breath, their saliva, their perspiration, their seminal and vaginal fluids vibrate with this new life, this new potency.

At the same time, visions are obtained. One of the effects of this type of ritual is that such intensive concentration during a time of sexual arousal leads to a tremendous amount of psychic stress. The body is used to releasing itself in orgasm and ejaculation. If this normal pathway is blocked—“sealed”—through mental control and focus, then the body reacts in such a way that it seeks alternate pathways, thus opening a Gate that is normally closed.

A slight shift of focus will result in a shift of vision, of waking trance. If the goal was to open a Gate, and the focus of both parties is maintained on this goal, then a Gate will open. The power of the unreleased sexual energy will see to it; and the kalas that are secreted at this time will enable the operators to more easily open the Gate at a future time.

It is to increase the psycho-sexual tension that the Necronomicon itself states:

Know that thou must keep purified for the space of one moon for the Entrance to the first Step, one moon between the First and the Second Step, and again between the Second and the Third, and so on in like manner. Thou must abstain from spilling thy seed in any manner for like period of time, but thou mayest worship at the Temple of ISHTAR, provided thou lose not thine Essence. And this is a great secret.179

The reference to the Temple of Ishtar may be an allusion to temple prostitution, and the provision that one not lose their Essence should be self-explanatory by now. Prostitutes are not anathema to the Tantrika; far from it. As we already know, Crowley’s soror mystica was known as the Scarlet Woman or the Whore of Babalon. To the Tantrika, nothing is ugly or hideous or forbidden, thus prostitutes (proscribed by society even as they are secretly tolerated) are as much representatives of the Goddess as any other woman.

The lunar periods are important here, just as they are in Tantric practice. The application is different, of course. The basic theme of the

Necronomicon system known as “the Walking” is celestial ascent; at the same time, there is a level of paranoia concerning evil spirits and the evil cults that worship them. Opening the celestial Gates during the Walking is a core element of the process and it shares much in common with the Chinese magical system known as the Pace of Yü which involves proceeding up the seven stars of the Big Dipper, “opening” each of these astral gates along the way. The Walking can be interpreted from the point of view of raising Kundalini up the path of the chakras … and of course the Tantric process can be interpreted in terms of the Walking. It should be remembered that these seemingly different systems are analogues of each other; that the language used to describe one system is essentially the same as the language used to describe the other.

The goal of celestial ascent traditions as well as the raising of Kundalini in yoga and Tantric traditions is the same: to approach a secret or hidden chamber from which immortality can be attained. In celestial ascent literature this is normally viewed as a temple or palace at the top of a ladder of lights—stars or planets—in which God dwells. In the type of ritual traditions we have been discussing this chamber has a physical, microcosmic analogue: the cranial vault.

Within the brain there is a space that is often referred to as the “bridal chamber.” It is in the region of the hypothalamus (the Greek word thalamos means “bed chamber”) located somewhat between—and behind

—the eyes, what is popularly known as the “Third Eye.” This is the realm of Shiva in Indian tradition: it is where this iconic recluse and hermit waits in silent meditation until he is roused by his wife Parvati or Uma to take part in an extended session of intercourse. It is at the culmination of this sexual embrace that Shiva’s semen rains down as amrita: the elixir of immortality. This is sometimes described as the crescent Moon overturning and spilling down the seed as a gentle but rejuvenating rain. In Kundalini terms, the Serpent Goddess is raised through the six preliminary chakras to mate with Shiva in an embrace that triggers the opening of the seventh chakra at the crown of the head. In either case, the result is the same: the flow of life-giving nectar begins at the top of the head and continues down through all the subtle pathways—the nadis—of the human body. This is the Alchemical Wedding and its result, the nectar of immortality and elixir vitae, is the Sixteenth Kala.

While the sexual rite above described seems to focus exclusively on the male as the active partner, this is not really or always the case. The priestess can control the outcome of the ritual through her own powers of concentration and control over the psycho-biological processes taking place in her body. As the magician manipulates her sexual response so that she is near orgasm, she can duplicate what the male Tantrika is able to do in similar circumstances: transfer the complex of sensations (visualized as Kundalini) from the groin level to the brain, i.e., from the muladhara chakra to the ajna chakra at the level of the Third Eye. This can be done in real physical terms—the way it is taught in Kundalini yoga—or it can be accomplished through visualization alone, which is the safer (although somewhat less powerful) route. The end-result of the ritual—whatever it may be—is visualized as taking place in the cranial vault, in the ajna chakra or the thalamus, the “bed chamber,” and it is there that the Magickal Childe is conceived. The term Magickal Childe is used here to refer to the desired result of the operation—to charge a talisman, to obtain secret information, etc. etc.—visualized as the offspring of the ritual. Certain Chinese adepts use the same processes to create an immortal body, visualized first in embryonic form extending from the crown of the head (and thus the seventh chakra) and then gradually becoming mature.180

Crowley was aware of the possibility of opening the spatial gateways and of admitting an extraterrestrial Current into the human life-wave. In Moonchild the incarnation was effected in and through the normal sexual formula, and although the full impact of the moonchild’s advent is not described, the reader is left with the impression that, whatever it may have been, it was some sort of a monster in human form endowed with superhuman powers. But no entity incarnating via the usual channels of sex, no physical intrusion of another dimension into the ambience of humanity could possibly exercise power in any but a terrestrial sense. This is because the “power” has been earthed or enfleshed.181

The above statement by Grant eloquently sets forth the parameters of the sexo-magical rite, even to the extent of introducing the possibility that a monster with superhuman powers could be incarnated using these techniques. He also reminds us that the usual channels of sex are not capable of introducing the extraterrestrial Current into our own dimension.

Control of the body’s automatic sexual responses begins with control of the reptilian, or serpent, brain until the entire organism is an instrument to be played by the initiated magician. Once this occurs, according to Grant, the Gates may be opened and the realms beyond the visible, tangible, illusory world can be explored.

And, as Lovecraft warns us, these same Gates, once opened, allow traffic in both directions.

  1. April D. DeConick, “Conceiving Spirits: The Mystery of Valentinian Sex,” in Wouter J. Hanegraaf and Jeffrey J. Kripal, Hidden Intercourse: Eros and Sexuality in the History of Western Esotericism, Fordham University, New York, 2011, pp. 23-48. The reference is to the Aeon Sophia, as described in Chapter One of the present work.
  2. H.P. Lovecraft, “The Dunwich Horror.”
  3. Kenneth Grant, Aleister Crowley and the Hidden God, p. 52.
  4. A newspaper advertisement by Aleister Crowley in the New York press. Many miss the humor of the inclusion of “Harrison Fisher girls” in the list of “Freaks of all sorts.”
  5. Kenneth Grant, Aleister Crowley and the Hidden God, pp. 150-151. 159 April D. DeConick, op. cit., p. 36.
  6. Ibid., p. 40
  7. Ibid., p. 36
  8. Ibid., p. 40


163 Ibid., p. 23.

  1. Gershom Scholem himself, in his Introduction to Major Trends in Jewish Mysticism (1941) cites Crowley’s writings on the Kabbalah as one reason why he felt motivated to write his ground-breaking study.
  2. Kenneth Grant, Outer Gaterways, p. 105.
  3. H. P. Lovecraft. “The Dunwich Horror.” It is unfortunate that Lovecraft’s apparent racism permits him to use terms that are common among those who denigrate other ethnicities to describe a being that is only half-human.
  4. H.P. Lovecraft, “The Call of Cthulhu.” 168 Kenneth Grant, Outer Gateways, p. 34


169 Peter Levenda, Tantric Temples: Eros and Magic in Java, 2011. 170 Kenneth Grant, Aleister Crowley and the Hidden God, pp. 97-98. 171 Ibid., p. 87

  1. Kenneth Grant, Aleister Crowley and the Hidden God, pp. 82.
  2. Kenneth Grant, Aleister Crowley and the Hidden God, pp. 84-85. Grosche had fallen away from the German OTO and created his own occult order based on the sexual mysteries at the heart of the OTO, the Brotherhood of Saturn. He also had developed a lifelong enmity with Karl Germer of the OTO. (Germer was also known as “Frater Saturnus.”) This unpleasantness led to Grant—who was friendly with Grosche—being ostracized by Germer, with Grant eventually forming his own OTO, etc. The whole sordid tale is unfortunately typical of the way many modern occult societies function, or dysfunction, when it comes to a focus on personalities and not the Work.
  3. David Gordon White renders it as “vital fluid.” The Alchemical Body: Siddha Traditions in Medieval India, University of Chicago Press, Chicago, 1996, 2007. p. 183.
  4. Kenneth Grant, Aleister Crowley and the Hidden God, p. 30. 176 Kenneth Grant, Beyond the Mauve Zone, p. 131.


177 Kenneth Grant, Aleister Crowley and the Hidden God, p. 50. 178 David Gordon White, The Alchemical Body, p. 27.

  1. Necronomicon, p. 37.
  2. See the works of Charles Luk for greater detail on this fascinating subject. 181 Kenneth Grant, Aleister Crowley and the Hidden God, p.41.



And I went into the sunset with Her sign, and into the night past accursed and desolate places and cyclopean ruins, and so came at last to the City of Chorazin. And there a great tower of Black Basalt was raised, that was part of a castle whose further battlements reeled over the gulf of stars.

—Jack Parsons, The Book of Antichrist

Then, presently, from the blind land behind the mountain, comes one heavy groan, then the sound of a fall, made vile by a titter of malignant tinkling laughter.

There follow ghoulish wailings.

The mystery, the evil darkness of these incoherent cries, sets my teeth on edge with horror. And yet I cannot give up the hope which thrilled me at the Voice. But so keen, so desolate, so deadly, is the pain of my spirit that blank darkness overwhelms me altogether.

—Aleister Crowley, The Heart of the Master

It seemed plain to us … that there were ancient and elaborate alliances between the hidden outer creatures and certain members of the human race. … There seemed to be an awful, immemorial linkage in several definite stages betwixt man and nameless infinity. The blasphemies which appeared on earth, it was hinted, came from the dark planet Yuggoth, at the rim of the solar system; but this was itself merely the populous outpost of a frightful interstellar race whose ultimate source must lie far outside even the Einsteinian space-time continuum or greatest known cosmos.

—H. P. Lovecraft, “The Whisperer in Darkness”

Does this mean that those from Outside will actually put in an appearance on earth? If so, then the secret rites hinted at in grimoires such as the Necronomicon, and the Books of Thoth, of Dzyan, of Enoch, contain the keys to their summoning and we have for long aeons been blind to their usage.

—Kenneth Grant, Outside the Circles of Time

IN THE LATER VOLUMES OF the Typhonian Trilogies, Grant reprises the sexo- magical rituals we have already described and demonstrates how they can be used to penetrate the veils that conceal from our sight the vast reaches of deep space and deep time. In fact, he cites other magicians who—he claims—have already penetrated those veils and opened a hole in the earth’s protective atmosphere allowing the entry of the Old Ones. In other words, they have opened a Gate.