Magica-Sexualis.pdf

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Magia Sexualis

A Treatise on Sexual Magick by Pascal Beverly Randolph

(Was it a major influence for Franz Bardon's "Initiation into

Hermetics" ?)

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P.B.R. at the time of this writings.

The Cover of the USA Edition of this book, translated by Robert North.

Preface

by Edward James

The appearance of this important work should serve to awaken renewed, and

intelligent interest in the often discussed area of sexual magic in the Western

tradition. On a more technical note, it reveals a clear relationship between

Randolph's works and the writings of Franz Bardon. Fluid and solid

condensers, flashing colors, and a complex use of magical mirrors were

seldom, if ever, mentioned in occult literature in the eighty or more years

dividing the two writers.

It is also of interest to note the possible relationship between PBR, as he was

known to his friends, and the emergence of the O.T.O., O.T.O.A., and lesser

known magical orders, having Templar and Masonic involvements. John

Yarker, a British Masonic leader, who held numerous documents giving him

the authorization to grant charters for a number of Hermetic, Masonic and

Templar type Lodges, granted a charter for the formation of a Templar Order

to Karl Kellner, about the year 1887. Occult historian Francis King believed

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that these charters came into Yarker's hands through the United States from

France.

The America - England connection can easily be explained when we consider

the fact that PBR traveled frequently between the U.S., France, and England.

He, in fact, by 1870, had established the Hermetic Brotherhood of Luxor in

both England and Europe, along with a small circle of initiates in France who

practiced almost exclusively his socio-sexual dictates for magical living as

indicated in his work Eulis and other instructional novels. The German

historian, Karl R. H. Frick, suggests that President Lincoln, General A. H.

Hitchcock, and other notable Americans were members of the Brotherhood

of Eulis, or the Hermetic Brotherhood of Luxor, during the period embracing

the Civil war. In England and Europe, Francois Dumas (son of author

Alexander Dumas), Eliphas Levi, Kenneth Mackenzie, and Hargrave Jennings

were considered students of his teachings. It is held that Madame Blavatsky

was a member of his Hermetic Brotherhood of Luxor but later became a life-

long antagonist of PBR over the issue of secrecy in the presentation of occult

truths to the masses.

It is believed that a document giving in a practical form much of PBR's

sexual practices was in circulation among the German magical circles as

early as 1868. These practices were most likely passed to Karl Kellner in

1895 when he received a charter to form the O.T.O. In 1912, after the death

of Kellner, Theodor Reuss assumed leadership of the Order, but it is unclear

if the practical sexual magical materials were passed to him. Reuss, along

with Hartmann and Klein were given a charter in 1902 to establish the Grand

Lodge of the Ancient and Primitive Rite of Memphis and Mizraim from John

Yarker. This charter appeared not to have been successfully managed and

little is known of this reformed Order until it appeared to be associated with

the O.T.O.A. in Spain in the 1920's.

It is reported that Encausse gave a charter for the O.T.O. to function in Haiti

in 1910. This Order was created in December of 1921, and appeared to have

the sexual practices of PBR, and contain additional Gnostic and Voodoo

sexual rites. This Order, it is reported, continues to exist both in Haiti and

Europe, and had issued an American charter in the recent past. R. Swinburne

Clymer, one of the founders of the American Rosicrucian movement, based

his philosophy directly on PBR's teachings. Certain Black churches of

Chicago base their methods directly on magical healing and related rites

used and introduced into their ministry by PBR.

One could cite other contributions of this man to the growth and functioning

of the Western Magical Tradition - this is not our aim. We hope that someone

in the near future researches and presents to us the story of his life and

times in a full length work. To all of us students of the Hermetic Way, Pascal

Beverly Randolph has left his favorite affirmation - Try! New York City April

1990

Foreword

by Robert North

The circumstances of my translation and study of Sexual Magic have been

rather unusual and so I will attempt to recount them as accurately as

possible.

In the summer of 1987, I was living in the city of Providence, Rhode Island;

that demon-haunted metropolis favored by Edgar Allen Poe and H.P.

Lovecraft in earlier times. Years before, I had heard rumors of the magical

teachings of P.B. Randolph. But the only evidence that I had been able to

discover was a 1939 reprint of Ravolette. This proved to be a rather slow

novel, in the florid style of the nineteenth century, with a long, elaborate

introduction by a seemingly right-wing Christian occultist of doubtful literary

talents and even more doubtful perceptions. Consequently, I left Randolph

for the more stimulating company of Aleister Crowley and Franz Bardon.

By the summer of 1987, I considered myself well versed in the western

magical tradition. Some twenty years of continuous study of Agrippa, Dee,

Levi, the Golden Dawn, the O.T.O., Bardon, A.O. Spare, Gardner, Voudoun,

and Tantra had led me to believe that I had attained to a real understanding

of Magick. It was summer and time for a vacation. Montreal, Canada was

suggested and it seemed like a good idea. Our journey to Montreal was

wonderful, stopping to mine Herkimer "diamonds" (quartz crystals) only a few

miles from the original site of the Oneida Commune and passing through

Gamet Hill in the Adirondacks, where abandoned Gamet mines still yielded a

few glistening treasures.

On arriving in Montreal, I attempted to contact several addresses of

"magickal" persons that I had obtained ten years previously. None of them

still resided in Montreal. On the third day of my visit, my companion told me,

"You must become intuitive and calm if you would attract the adepti. "

Consequently, in a passive, meditative state, I strolled down Rue St. Denis, a

potpourri of sidewalk cafes and boutiques, reminiscent of Paris. After a time,

I looked across the street and saw a sign reading "Cafe Theleme." My

companion remarked, "It must be a Greek restaurant," but we examined the

premises and found it to be a veritable Temple of Magical Wisdom.

This was the beginning of an initiatory experience of which I cannot give

many details, but suffice it to say that a certain book was delivered into my

hands.

This book was, of course, Magia Sexualis by Pascal Beverly Randolph. It was

entirely in French and I was charged with the task of bringing this work to the

English speaking world.

The events surrounding my translation were quite mysterious. I met many

brothers on the magical path. Some were secretive and seemingly

uncooperative. Yet others were cordial and marvelously helpful. Most of all, it

seemed as if Randolph's spirit was continually present, both guiding and

restraining.

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