Alexandrian magical practice refers to the magical traditions and practices that were developed in the ancient city of Alexandria in Egypt. Alexandria was known as a center of learning and knowledge in the ancient world, and it was home to the legendary Library of Alexandria. The magical practices in Alexandria were influenced by various traditions and cultures, including Egyptian, Greek, Persian, and Jewish. The city was a melting pot of different cultures, and this diversity contributed to the richness and eclectic nature of the magical practices that developed there. One of the key figures in Alexandrian magical practice is Hermes Trismegistus, a legendary figure who was believed to be the author of various magical texts and teachings. The writings attributed to Hermes Trismegistus, known as the Hermetica, explore various aspects of astrology, alchemy, and spiritual enlightenment.
And if you feel this way, you’re in illustrious company. Here’s Gary Gygax giving some of the worst GMing advice you’ll hopefully ever read (Dungeon Master’s Guide, 1979):
Sex with incorporeal creatures is given a brief survey, such with as incubi, succubi, and elemental spirits, citing Paracelsus and others on spirit sex. Exploring sexual practices in folk magic, high magic, alchemy, and religion, the author begins with a complete overview of love magic in the Middle Ages, including accounts of the use of potions, powders, spells, and enchantments, and he reveals how these techniques related to the religious practices of the time.
The writings attributed to Hermes Trismegistus, known as the Hermetica, explore various aspects of astrology, alchemy, and spiritual enlightenment. Alexandrian magical practice also drew heavily from Greek and Egyptian mythology and religion. The practitioners of this tradition believed in the existence of various gods and goddesses, and they sought to establish a spiritual connection with these divine beings through their magical practices.
Great Work of the Flesh, by Sarane Alexandrian
Sarane Alexandrian (1927-2009) was the author of more than 60 books, including several on occultism and art. In Paris, he was involved with Dadaism and surrealism, and the last secretary of Andre Breton. Originally published in French in 2000, The Great Work of the Flesh is Alexandrian’s latest book to be translated into English.
In The Great Work of the Flesh, Alexandrian looks at the various ways sex has been used in magical practice, from love spells, to the use of sexual excretions in magick. He presents a roughly chronological catalogue of sex magick theories and practices from the Middle Ages to more contemporary practitioners.
Alexandrian identifies Paschal Beverly Randolph as the founder of modern sex magick,1 and offers a survey of Randolph’s teachings, techniques, and practices.2 From Randolph we turn to Carl Kellner, and the founding of the Ordo Templi Orientis,3 and Theodor Reuss. This, of course, leads into Aleister Crowley, and his works. However, Alexandrian oddly leaves out Crowley’s homosexual affairs, and their central importance to his work. While Victor Neuburg is mentioned, his work with Crowley is glossed over, and only mentioned in passing among a list of female “conquests,” so-called.
From here Alexandrian dives into Crowleyan offshoots such as the Great Brotherhood of God of Cecil F. Russell and Louis T. Culling, Jack Parsons‘ OTO lodge in California, and others influenced by Crowley’s work.
It is refreshing to see the work of Austin Osman Spare addressed, as his work with sexual magick often seems to be left out of books on the general subject. Alexandrian covers Spare’s brief period in Crowley’s A.’.A.’., and his collaboration with Crowley in The Equinox, as well as the publications of The Book of Pleasure, The Focus of Life, and The Anathema of Zos, as well as Spare’s outline for the Zos Kia Cultus. Margot Anand is the one woman discussed in any detail in Alexandrian’s book, and her teachings draw on the work of Austin Osman Spare and sexual tantra.
Julius Evola and the Ur Group are mentioned, with magnetism used to explain sexual make up and attraction, as adapted from Otto Weininger.4 These theories are echoed from Randolph, and don’t seem to have much practical use today, but as a historical survey, the information may provide useful for tracing the history of ideas of sexual magick and its various practices.
The section focusing on sexual alchemy is, like the rest of the text, predominately heterosexual, and decidedly focused on the male perspective, while the “body of the woman is his athanor.”5 Which is typical, even today, but disappointing nonetheless. In contrast, Kristofer Schipper is cited as noting that “There was no such thing as one active and one passive partner”6 in regards to a notation on a medieval manuscript, thus counteracting all sorts of harmful misunderstandings present in so much of past and continuing through contemporary sex magical practices, or things written about sex magick for the past hundred years.
This survey of the history of sex magick past and present thus complete, Alexandrian gets into his own here, and offers his own advice for couples performing sexual magick. One rite involves pulling a tarot card from the Thoth Tarot for each partner from the trump cards to inform the rite. Though curiously he identifies the Chariot as the card of Babalon, rather than Strength or Lust.7 The rites following are decidedly heterosexual, with no coherent suggestions for how to perform them as a same-sex couple, or for those who identify outside the binary. Further, his language surrounding the possibility of alternate practices comes across as overly judgemental and even hostile.8
Sex with incorporeal creatures is given a brief survey, such with as incubi, succubi, and elemental spirits, citing Paracelsus and others on spirit sex. Another chapter deals with abstinence to increase desire and potency, and (male, only) masturbation. A final chapter magical sex aids, such as the use of talismans, amulets, and pantacles rounds out the book, along with sensual and sexual massage techniques.
The coda concluding the book gives a largely sensational description of Wicca and contemporary Paganism. There is some irony in his description of their practices, as well as the Church of Satan, as “degeneration of sex magic principles,”9 given his vociferous praise of Aleister Crowley.
The Great Work of the Flesh provides a survey of practices from a variety of sources on sexual magick, and outlines many techniques, rather than provide a coherent system to put into effect. Fortunately, it is thoroughly footnoted, so the reader can find the original sources of inspiration and investigate further.
- p. 37 [↩]
- Also see our review of Paschal Beverly Randolph’s Magia Sexualis. [↩]
- p. 51 [↩]
- p. 74 [↩]
- p. 77 [↩]
- p. 80 [↩]
- p. 88 [↩]
- p. 98 [↩]
- p. 203 [↩]
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The good advice is this bit:
Rituals and ceremonies were an important part of Alexandrian magical practice. These rituals often involved the use of symbols, sigils, and incantations to invoke and communicate with the spiritual realm. The practitioners of this tradition believed that by harnessing the power of the gods and goddesses, they could bring about positive changes in their lives and the world around them. The use of talismans and amulets was also common in Alexandrian magical practice. These objects were believed to possess magical properties and were used for protection, healing, and attracting desired outcomes. The practitioners often inscribed these objects with symbols and words of power to enhance their effectiveness. The influence of Alexandrian magical practice can still be seen in modern magical traditions. Many contemporary practitioners draw inspiration from the teachings and practices of Alexandria, incorporating elements of astrology, alchemy, and ritual magic into their own spiritual practices. Overall, Alexandrian magical practice was a diverse and eclectic tradition that drew from various cultures and beliefs. It emphasized the importance of ritual, symbolism, and communication with the divine in order to harness magical powers and bring about positive changes in the world. The influence of this tradition continues to be felt in modern magical practice..
Reviews for "The Art of Divination in Alexandrian Magical Tradition"
1. John - 1 star
I found Alexandrian magical practice to be overly complicated and convoluted. The rituals were confusing, and the emphasis on symbolism and ceremony detracted from the actual magical work. I prefer a more practical and direct approach to magic, and Alexandrian practice felt too esoteric and impractical for my taste. Overall, I was disappointed and would not recommend it.
2. Sarah - 2 stars
As someone who enjoys exploring different magical traditions, I was excited to delve into Alexandrian magical practice. However, I found it to be quite lacking in substance. The rituals seemed repetitive, and the emphasis on hierarchy and lineage felt rather outdated. I also didn't appreciate the strict adherence to certain texts and the lack of room for individual interpretation. In my opinion, there are far more engaging and flexible magical practices out there.
3. Michael - 2 stars
While I understand the historical significance of Alexandrian magical practice, I personally found it to be too rigid and dogmatic for my liking. The rituals felt outdated and disconnected from the modern world. The reliance on specific tools and symbols also made it feel inaccessible to those who may not have access to or resonate with those particular elements. Overall, I was not impressed with Alexandrian magic and would not pursue it further.
4. Emily - 1 star
Alexandrian magical practice felt too focused on aesthetics rather than genuine spiritual growth. The emphasis on costumes, props, and intricate rituals became a distraction rather than a means to deeper understanding. I longed for a practice that allowed for more personal exploration and connection with the divine, rather than a prescribed set of rules to follow. I was left feeling unfulfilled and disillusioned by this particular magical tradition.