Invocation of the Demon-Brother: A Sadeo-Sex Magical Working
by Anastasius 217
The purpose of this working is for a magician to identify and invoke the powers of his demon-brother. This is not a ‘binding’ in the usual sense but the beginnings of a mutual partnership whereby the magician gains a demonic ally to assist him in his works and in turn, ‘feeds’ this ally by sacrifices offerings of pain or sexual energy, or by providing a vessel through which his demon-brother can enjoy the carnal world.
All workings open with Rite of the Averse Star. A short outline of this rite follows.
The Averse Star is the central rite of the Brotherhood of Lucifer, an affirmation of kinship with Lucifer and the fallen ones. This rite always takes place within a circle of candles, which provide a ‘flicker’ effect enabling celebrants to clairvoyantly see the demon-horde who gather beyond the circle. Unlike the ‘banishing rituals’ used in Western Magick, the object of the Averse Star is to ‘thin’ the veils between the worlds, and allow the free exchange of ‘enthusiasm’ between the human participants and their demonic kin.
The Averse Star begins with a free-form affirmation of kinship between the operators and their demonic kin. It is better that this is spoken from the heart than reduced to some rote statement.
Averse Pentagrams are then traced at the 4 cardinal points and dedicated, in turn, to the 4 regents of Hell: Amaimon, Zimmamon, Gorson, and Goap.
Finally, an inverse cross is drawn by the participants upon themselves and Lucifer identified as the wellspring of the will and the heart.
The rite proceeds in three stages. Each stage is a separate working in itself. The following outline of the rite is written from a male celebrant’s point of view. Participants are naked unless otherwise stated. Celebrants include the magician who is the focus of the working, other magicians who are called upon to assist them and the High Priestess of the Chapter.
Stage 1: Declaration of Selfhood
Following the Averse Star, the magician is anointed with the averse star by the officiating priestess. At her discretion she may apply, rather than anointing oil, hot wax, a lighted cigarette or a needle.
Thus marked, the magician turns widdershins and addresses the demon-kin dancing beyond the circle of flame. He addresses himself to them, giving first his name in the lodge, and his accomplishments, magical and otherwise. Further, he offers his history, his virtues and his vices, his strengths, his weaknesses, fears, phantasies, his experiences all that he is and all that he wishes to become. Gradually, he begins to work himself into a frenzy by any means at his disposal - dancing, dervish-whirling, masturbating, self-flagellation, etc. He may call upon other participants present to assist him. He aims to fire his senses, all the better to attract the demonic kin at the circles’ edge, and offers himself in that one of the horde may identify itself to him in order to enter into a mutual pact. A sign of success here comes when, for example, the celebrant becomes spontaneously possessed by a great lust, which sweeps him further into abandonment, until he joyously screams out the name of the demon who’s power he is incarnating. From this point he is allowed to continue until exhausted, whereupon the officiating High Priestess closes the working and the magician is allowed to recover.
Stage 2: The Great Sacrifice
In this stage of the working, the magician proceeds in an invocation of his demon-brother, passively offering himself up as a sacrifice to the delight of his new-found ally. The method of this sacrifice is devised by the High Priestess. As the magician is taken into ecstasy by her ministrations, he ‘sees’ the face of his demon-brother staring back at him out of the mirror.
The temple used for this series of workings is a large cellar beneath the lodge-house. A permanent magical circle 9’ in diameter is inscribed on the floor of this chamber. This circle is ringed with candles. In the centre of the circle is a triangle, within which is a low altar (a leather-topped seat) over which the recipient of the rite may be placed. Shackles around the altar enable the magician to be bound in place. A mirror is placed at the apex of the triangle and positioned so that the recipient can view his or her own face.
Following the Averse Star, and anointing, the magician is placed on the altar as described above. He begins to invoke his demonic ally, commonly using the practice of glossolalia, repeating the name(s) of his ally, which he has garnered from the previous working. When the High Priestess judges that the time is right, she and her assistants advance upon the magician, and begin to enact whatever techniques have been chosen beforehand to form ‘the sacrifice’. The method chosen is usually that which relates to a hidden desire or fantasy on the part of the magician which the Priestess has observed. Methods include: flagellation, bondage, humiliation, use of clamps or the application of extremes of temperature.
In one such instance, the magician in question was buggered by a Soror of the Chapter using a large leather dildo. This was deemed by the Priestess to be superior to the ministrations of a male member (no pun intended) as, without the possibility of ejaculation, the ‘ordeal’ could be prolonged until the magician attained the ‘knowledge’ of his demonic kin.
The magician announces his success with a prolonged roar of ecstasy. The working is then closed and he is allowed to recover.
Stage 3: Praxis
Once the magician has made an acceptable sacrifice, he can proceed to invoke his demon-brother in all works of magic where a material result is required. Further explorations of his secret lusts and desires may be dedicated to his demon-brother. He may find that his demon-brother also prompts him to further explorations in return for assistance and the growth of his own power. He may feel moved to create images of his brother to further bond their mutual relationship. One brother for example, has created a leather mask which represents the face of his demon-brother as glimpsed in the mirror. In return for this brother’s occasional displays of public transvestism, his demon has favoured him with much success at the races and casinos!
Works of Sadeo-Sex Magic should not be attempted by the inexperienced. For further guidance on this subject the following works are recommended:
Carnal Alchemy by Crystal Dawn & Stephen Flowers, Rūna-Raven Press 1995
Macho Sluts by Pat Califia, Alyson Publications, 1988
Secrets of the German Sex-Magicians, Fra. U.D., Llewellyn Publications, 1988