men of antiquity

Socrates, Caesar, Alexander, Martial, Catullus, Virgil, Achilles; Napoleon, Frederick the Great, Goethe, Shakespeare, Bacon, an unbroken line of English monarchs; Mohammed, Benvenuto Cellini, Wilde, Symonds, Emerson, Pater, Fitz-Gerald, Leighton, Whitman, Michael Angelo, Leonardo, and a host of others. All Men who liked to get fucked.

aleister crowley

Dear Mr. Crowley, I can not truly thank u enough for creating such a well developed, highly educational and, Liberatingly Powerful Magickal System. Your Sytem has helped open up my life in ways I never dared to dream possible. While there are many who emmulate your philosophy and, beliefs there are very few whom truly … Read morealeister crowley

any natural impulse ?

“It is a terrible error to let any natural impulse, physical or mental, stagnate. Crush it out, if you will, and be done with it; or fulfil it, and get it out of the system; but do not allow it to remain there and putrefy. The suppression of the normal sex instinct, for example, is responsible … Read moreany natural impulse ?

sodomy & philosophy

I shall fight openly for that which no living Englishman dare defend, even in secret — sodomy! At school I was taught to admire Plato and Aristotle, who recommend sodomy to youths. I am not so rebellious as to oppose their dictum; and in truth there seems no better way to avoid the contamination of … Read moresodomy & philosophy

danger of obsession by sexual ideas

I have successfully eliminated the danger of obsession by sexual ideas in this way: I refuse to admit that it is the fundamental truth. Science in failing to follow me so far has destroyed the idea of religion and the claim of mankind to be essentially different from other mammalia. The demonstration of anthropologists that … Read moredanger of obsession by sexual ideas

emotional reaction to the critical word

The fact is that the vast majority of people are absolutely impervious to facts about multi orgasm man. Test the average man by asking him to listen to a simple sentence which contains one word with associations to excite his prejudices, fears or passions — he will fail to understand what you have said and … Read moreemotional reaction to the critical word

Cock Magick

Cock Magick is based on the belief that when you are sexually aroused you have a special “ENERGY”, a special magickal power.

Cock Magick is the art of using your sexual “ENERGY”, your  psychic “ENERGY” to make things happen in your life. Cock Magick is using your “ENERGY” to help you to get what you want. It is a sexual celebration of your magnificent cock itself. It’s a consensus of your cock, body mind and soul, as that combination becomes your 7th sense. Aleister Crowley, defined magick as “the Science and Art of causing Change to occur in conformity with Will.” The object of all magic, according to Crowley, is “the uniting of opposites.” Stated another way, “the Great Work is the raising of the whole man in perfect balance to the power of Infinity. Anyone can do sex magick. First of all decide what it is that you want to achieve from using your cock magick.

Plan your ritual in advance. Write it down and study it. Make lots of changes and additions. This has to be your ritual. Remember the importance of opposites. You will need to repeat the following chant, if it’s to bi it’s up to me, continuously throughout your ritual. Prepare something to eat, drink and smell during the ritual. Clean the space where the ritual will take place. Decorate it with something that represents Fire, Earth, Metal, Water, Wood and any symbolic items that are relevant to you. If your objective is for example to get promotion at work or to be successful at a job interview include symbols that represent that. You could use a copy of the application form soaked in semen to cover your body at different stages throughout the ritual. Music is very important. While bathing or showering close your eyes and visualize the water washing off all mental, emotional and physical dirt. Once again the importance of scent should be noted. This is a very important part of the ritual. Lie down and make your self comfortable. Breathe big deep breaths in through your nose, bring the breath like an energy deep into your body, hold it in for awhile, and slowly exhale. Touch with the very tips of your fingers very very slowly.

If you do magick with a partner sit opposite each other, hold hands and synchronize breathing or inhale while your partner exhales. Again remember the importance of opposites. It is very important to visualize a strong circle or globe of protection around yourself.




At any time during the ritual that you cumm close to cumming relax begin the breathing exercise again and visualize that circle. Remember the more energy you can build up the more likely you are to achieve what your using your 7th. sense for. Arouse yourself and/or your partner bi any sexual activities you wish to use, I cannot stress enough the importance of opposites, until you almost reach orgasm. Now it’s time to stop, and shout or sing your chant (mantra) that you prepared earlier to the music your playing, be as loud as you possibly can. Now it’s time for further arousal again till the point where you are close to orgasm. You need to perform this part of the ritual at least seven times. Breathe deeply and concentrate even more on your chant (mantra). This will help you to build up a great amount of sexual magical energy and deep erotic sensations; when i am practising this myself I find myself dancing in some kind of sexual trance where my whole body and spirit throb as my beautiful cock does. As you finally achieve orgasm it’s very fucking important that you ROAR your chant (mantra) as loudly and as quickly as possible, as you frantically rub your cumm juices all over yourself and or your partner(s). Rub some of these love juices into a small piece of cloth and seal it in a small plastic bag, which you can place in your freezer latter. This can then be used as a symbol in another sex ritual. Now it’s time to change the CD and play your favorite dance music and dance yourself dizzy into a kind of trance to celebrate your ritual. You can chant your mantra along to the music, if it’s to bi it’s up to me, if it’s to bi it’s up to me, if it’s to bi it’s up to me, if it’s to bi it’s up to me…

The Bergamo Lions

Magick Awakening

Magic (or Magick, as it is sometimes spelled, in order to distinguish it from stage magic) is a word fraught with dubious connotations. It summons up images of robed figures, surrounded by clouds of incense, standing within magical circles, and conjuring demons to do their bidding.

Even in the magical system that has achieved widest renown, that of the Hermetic Order of the Golden Dawn, magic is associated with complex Qabbalistic rituals, Egyptian god forms, and arcane tools and talismans. Such things are sure to send the average good citizen scurrying in the opposite direction, as quickly as possible. Even for those who are inclined toward the esoteric and spiritual, magic remains the preserve of a few self-chosen magi who have a strong attraction to the arcane. Still, there are no lack of books presenting magical systems. Dion Fortune, W.E. Butler, Aleister Crowley, Israel Regardie, William Grey, Franz Bardon, David Griffin, and others have authored numerous tomes to whose teachings one could easily devote a lifetime. Why, then, should we pay any attention to yet another book called Introduction to Magic? The answer is that this new work in hand is unlike any other book on magic previously published, as difficult as that may be to believe.

mature-muscle-dark-meatJulius Evola, the principal contributor to Introduction to Magic, is a figure of some controversy within esoteric circles. Born in 1898, the vital years of his twenties and thirties coincided with Fascism’s reign in Italy, and Evola’s stance toward Fascism – although critical and adversarial at times – was sufficiently positive to make him persona non grata in liberal European circles. However, as tempting as it may be to dismiss past historical figures according to present value judgments, Evola deserves to be judged on his own terms, in his own time. With that in mind, let us take a closer look at the magical system put forth in Introduction to Magic. Introduction to Magic is the first of three volumes collecting articles from the Italian esoteric journal UR, published between 1927 and 1929. Evola was the journal’s foremost author, but he was joined by prominent figures in the Italian esoteric scene, such as Arturo Reghini, Giulio Parese and Ercole Quadrelli. All of UR’s writers published under pseudonyms, for the stated reason that “their individual selves count for nothing, because everything valid they can offer now is not of their own creation or devising, but instead reflects a collective and objective teaching.”1 This harks back to such seminal works as the Rosicrucian Manifestoes, or the more recent Meditations on the Tarot, whose authors chose anonymity so as not to distract from the message of their texts.

The message of the UR Group was as follows: there is a capacity inherent in Man to raise consciousness above the call of the body and the distractions of the mind; a capacity that can lead to an immortal awareness. The means to this awareness is through a rigorous discipline wherein the transitory ego is shed, and the individual consciousness is wedded to the Eternal. In so doing, one passes beyond the conventional notions of Good and Evil, to a place where, in Gustav Meyrink’s words, only “truth” and “falsehood” exist. To know this is not a matter of intellectual knowledge, but of spiritual experience, i.e. of gnosis.


Introduction to Magic doesn’t merely describe this system, but offers meditative techniques that can lead to the concrete acquisition of the consciousness it describes. In so doing, accounts are offered of what one will encounter – accounts that have the strong ring of truth. In other words, the UR Group was sharing knowledge based on their own experience, not just generalisations or suppositions. And here we approach the core of the UR Group’s unique approach, which raises important questions. Most other magical systems presuppose an “other”, be it God or gods and goddesses, to which the magus pays homage or, at least, subordinates his operations. The tendency of the ego to usurp the expanding consciousness, is conventionally kept in check by the reminder of the ego’s diminutive stature in relation to the Divine. The UR approach de-emphasises such “others,” focusing instead on the transcendence of the ego by a greater impersonal Self which may itself become Divine. This admittedly dangerous operation requires a resoluteness of will that cannot be abandoned. As “Abraxas” (Quadrelli) notes: “Once you have begun, you must go all the way, since an interruption leads to a dreadful reaction, with the opposite result. You can easily understand why: at every step you take, an increasingly higher quantity of swirling energy is arrested and pushed upstream; having been excited and provoked, it is filled with tension. As soon as you give up, it will come crashing down upon you and sweep you away.”2

army weapon

Obviously, this is an approach that will appeal to very few. And the UR Group’s philosophy assumed as much. Quadrelli described the difference between the vast majority of mankind and the initiated few who followed such a path: “On this side are ignorant people, lacking Knowledge, pale, passive, intoxicated, whose lives are still outside and on this side of the Waters. On the other shore you will find virile men, heroic souls, awakened to disgust, to revolt, to the Great Awakening; having left one shore behind, they dare face the current and the undertow, being led by their ever more firm, unshakable will. Once there, they are known as ‘Survivors of the Water,’ ‘Walkers on the Waters,’ the ‘Holy Race of the Free,’ ‘The Conquerors,’ ‘The Lords of Life and Salvation,’ ‘The Radiant Ones.’ They are the ‘Dragon slayers,’ the ‘Dominators of the Bull,’ ‘Consecrated to the Sun,’ those who have been transformed through Ammon’s power and Wisdom.”3.  In defining such a gap between the many and the few,  the UR Group implied a spiritual hierarchy that Evola was to elsewhere define explicitly. Taking his lead from Hinduism, Evola affirmed the value of a traditional caste system, (typically composed of the castes of Priest-ruler, aristocratic warrior, merchant, and worker). Society should be ruled by those of the highest spiritual attainment, with all others finding their proper places in the social hierarchy. Such sentiments stand in stark contrast to the modern conception of democracy, which assumes the right of every individual to an equal voice in the direction of society. Evola was still working out these ideas at the time of the UR Group project, and his increasingly uncompromising defense of “Tradition” was one factor in the group’s fragmentation after only three or four years of collaboration. Western Magic & Hermeticism


The magic of the UR Group, however, is wholly Hermetic. There would seem to be two reasons for this. First, the leading UR members, particularly Evola and Reghini, were proponents of a return to Roman and Greek tradition. Evola considered “Hermetico-alchemical knowledge” to be “the most direct and legitimate link to the unique, primordial Tradition.”7 The preoccupations and values of Judaism and Christianity run perpendicular to pagan values of heroism, strength, and honour.

Second, in its stated goal of self-Deification, the UR teachings had little use for the concept of Deity, beyond that of a potential within certain favoured individuals. The UR work gives high value to Transcendence, but it is the transcendence of the initiate over the pull of earthly bonds, of the supra-human over the merely human. Thus the UR teachings have far more in common with Nietzsche or with Buddhism, than with the Judaeo-Christian religions with their subordination before an external God. Nevertheless, the UR Group didn’t narrow its cosmology to the sort of psychological reductionism that sees God or the gods as symbolic figures thrown up by the Collective Unconscious or as mere person-ifications of human capacities. Various essays in Introduction to Magic refer to Beings, entities, and forces that the Magus may encounter along the path. But these are conceptualised as manifestations of two polarising tendencies within the Cosmos: non-human forces that lead either to a degenerative Chaos or to a higher Order. The initiate, according to the UR Group, must distinguish between the two and align himself only with energies and intelligences leading toward the higher Self.


While Evola and the UR Group placed themselves on the side of Order and high spiritual aspirations, their goal of human Deification led them to see conventional mystical notions, such as “merging with the One” or submission of the Ego to God, as manifestations of a downward pull leading the individual away from his ascent to the Divine. In one essay, Evola appropriates René Guénon’s concept of the “counter-initiation” in characterising Theosophy, Spiritualism, and other “sentimental” movements as “Satanic” impulses. This is highly ironic in that the UR perspective has more than a passing resemblance to the so-called Satanism of the contemporary Temple of Set. According to Stephen E. Flowers, “the ultimate aim of Setian philosophy is an active, aware and potent state of relative immortality for the isolate, individual psyche. This is achieved through a system of magic…”8 This is not the time or place to enter into a discussion of whether the Setian definition of the “individual psyche” has more in common with the accepted notion of the ego or with the UR Group’s divinised Self. Suffice it to say that both systems aim at the willed immortality of the initiate, independent of the body, and in contradistinction to the “right-hand path” of mainstream religion or mysticism.


The perspective put forth in Introduction to Magic, and by Evola in his other writings, raises the question of whether gnosis, (or awakening or liberation, as it is usually referred to in the book) only occurs within the familiar framework of morality. Most mystical and esoteric paths counsel a fidelity to the moral values of the religions of which they are expressions. The saints or mystics who are the exemplars of such paths are generally praised for their piety, compassion, and self-sacrifice; the implication being that spiritual awareness goes hand in hand with “goodness.” The Buddhist figure of the Bodhisatva, who vows to continue to incarnate until all beings have been liberated, as well as the figure of Jesus Christ, who Christian dogma tells us “died for our sins,” are the accepted models for earnest spiritual seekers. Evola and the UR Group fly in the face of such norms. Their magical system makes almost no mention of how a would-be magus should comport himself towards others. There are no exhortations to live for the sake of others or to help those who are less advantaged. There are only repeated statements of the need for courage, steadfastness, clear vision, and singleness of purpose on the magical path. Time and again, the reader is reminded of the relativity of “Good and Evil” from the vantage point of the accomplished initiate. At best, the UR system might be characterised as morally neutral, at least by conventional standards.

rubgy-cock6Yet it is clear from the authority of the book’s instructions, and the first-person accounts that are included, that the members of the UR Group achieved heights of consciousness that bear the mark of gnosis. Here was a group of Italian esotericists whose loyalties lay with ancient Rome, who were associated with the extreme Right, and who considered the majority of the human race to be asleep and worthy only of being led by an enlightened few. Could it be that they developed a potent system for the advancement of spiritual awareness that works? This is the challenge that Introduction to Magic raises for its readers and which each reader will have to answer for himself. Editor’s Note: Introduction to Magic: Rituals and Practical Techniques for the Magus by Julius Evola and the UR Group (Published by Inner Traditions) is available from New Dawn magazine, Footnotes:

1. Magic Awakening Jay Kinney. Preface to Introduction to Magic, p. xxv.

2. Abraxas (Quadrelli) in Introduction to Magic, p.20.

3. Abraxas (Quadrelli) in Introduction to Magic, p.19.

4. Aleister Crowley, Magick in Theory and Practice, p.xii.

5. Dion Fortune, quoted by W.E. Butler in Magic, Its Ritual, Power and Purpose, p. 12.

6. Aleister Crowley, Magick in Theory and Practice, p.4.

7. Julius Evola, The Hermetic Tradition, p. xvii.

8. Stephen E. Flowers, Lords of the Left-Hand Path, p.241.

pending masturbation

Don’t you just love a Saturday, a day off to just enjoy yourself? I lay in bed just thinking of the urgent wank and the pic’s I sent you, back in February but what I did find Erotic was the E-mail I wrote describing it. My initial reaction to this request wasn’t received warmly I … Read morepending masturbation

bulging jock

Yes, I like cock in a jock. I like almost anything cock, ass, muscles, sweat, whatever the fuck is man. I have a vision (right now I mean) I have a vision of a man walking in the street in a little countryside town, his cock bulging under his jock; he’s wearing a sweatshirt too, and people drag themselves on the street and reach for him: women and men want him. But he’s jogging fast, it’s the evening, and has a ring at the base of his cock whose twin is the ring at my finger, and when he’s come he asks me my name: I say something I cant figure out right now. He’s happy that what I said has let him in, though: he steps forward and we talk to each other in a little opening in the woods, sitting on two marble white rocks, some feet apart: we’re on the side of a mountain. We’re just sitting there, and we find communion, talking. From communion come orgasms, one after the other: we try to hide them, as our god Coolness requires, but from time to time, we cry them out like we played at who shouts the best, who shouts out best during orgasm, and we keep on talking. Evening is eternal. We have many orgasms, and the sensation tangles me to him thereafter. I watch my hand while I talk: I have marble dust on my palm, and I try to hide it because I know it’s his Sperm.


He sees it and opens both his hands: he’s got palms full of white dust too. It’s then I understand that he’s all around, and I’m glad I made this second leap. He’s looking at me and he smiles and nods, and I know it’s a charm I could to some effect, and I know the next time I look he won’t be there anymore. I have the charm in my hand anyways. No I made it up, it won’t work, I think, and I feel a fit of pain that I denied him. So I go in the middle of the opening, in the circle of the trees, and let myself have more orgasms. I let the trees and the grass get to me, because, who cares, it’s always him. When I stop it’s the night, and he’ gone. But no: he’s coming out of the dark under the trees: he smiles proud. Maybe next time we can give meaning to a fuck, I think as he goes away, who knows. Seb, this site is perfect: perfect the navigation, great the information; the ad with the man crying that sex is magick, is magick. I am amazed. All praise Crowley if he’s inspired this. EricTheViking.

Tantric Wanking

mature black daddy

Tantric Wanking is based on the belief that when you are sexually aroused you have a special energy, a special power. Tantric Wanking is the art of using your sexual “ENERGY”, your psychic power to open unlimited possibilities. Tantric Wanking is using your sexuality to help you to get what you want. It is often confused … Read moreTantric Wanking

divine ecstasy

smoking bear

“I have merely refused to stop there. I have insisted that sexual excitement is merely, a degraded form of divine ecstasy. I have thus harnessed the wild horses of human passion to the chariot of the Spiritual Sun. I have given these horses wings that mankind may no longer travel painfully upon the earth, shaken … Read moredivine ecstasy