Copyright 1970 Monastery of the Seven Rays, Quito. Ecuador.

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Monastery of the Seven Rays

The Monastery of the Seven Rays,
IInd Year Course in Sexual Magic
Part 1. The Foundations of Sexual Magic:
Lesson 1, The Ontic Origins of Sexual Magic.
At the beginning of everything, before thought can be possible, before experience
has either itself or anything else to entertain, before gods and men actually exist,
and prior to all process, motion, evolution, space, time, any manifestation, and even
the divine selfconsciousness, THERE IS BEING. To be, is first of all to be possible; to
exist is to be and to be possible; and if that which can be, happens to be, or is, then
it must be as it is, otherwise it would neither be, nor be possible. From the ultimate
point of existence, existence, possibility, and necessity are ONE. The idea of
differentiation, which the mind applies in its quest to understand is something quite
foreign to being in its ultimate point-state, There is only unity of being, there, but
later it will be understood that we can say there are others. To distinguish between
possibility, existence, and necessity, shows us that at the ontical level, at the level
of the ultimate point-state, differences a" manmade. Sexual differentiation is a
privately introduced production of human thought. Sexuality depends upon a set of
categories of the mind, which do not exist objectively, and therefore like all else in
the mind, must not be thought of as pertaining to the nature of things. But, because
sexuality does derive from the mental state of man, it is magical in as much as it can
be reconstructed to give the human mind, the initiate-mind direct experience of the
true sexual differentiations which are to be found in the universe, and yet which
cannot be perceived by those outside of esoteric wisdom. Yes, there is a sexual reality
somewhere in the universe, but it is only for the magician to show where it is, for the
sexual reality of the commonplace mind is neither ultimately sexual nor magical, but
existing at the level of appearance, can only be thought of as sheer illusion,
something functional in the biological sense. Therefore, let us make it quite clear
that sexual being is different from the sexual appearances of the physical world, and
that sexual being is magical and even ultra-magical in its being.
A. IDEALITY AND ESSENCE:
At the beginning of any consideration of being, we must make certain
distinctions, which are true in the objective sense that they go beyond mere mental
constructions. By this we mean that what the magical mind of the metaphysician finds
out about being is true of being. Thus, while the metaphysics of the uninitiated are
often filled with confused and perplexing analyses, magical metaphysics presents a
fixed and absolute science, which serves as the basis of an equally fixed and exact
esotericism in both theory and practice. Immediately, the magician must make a
distinction between ideality and reality as well as between essence and substance.
These four principles of ontology may be summarised as:
1. Ideality, that type of being which is ruled by the logical principles of
non-contradiction and sufficient-reason.
2. Reality, that type of being which is ruled by the logical principles of
excluded-middle and identity.
3.
Essence, that type of being which is ruled by the logical principles of
entailment and equivalence.
4.
Substance, that type of being which is ruled by the logical principles of
inclusion and implication.

As can be understood from what we are indicating, above, our approach must be
logical in order to ground the science of sexual magic in an exact and authoritative
form of rationalism, the student will note that there is no appeal made to mystical
or dogmatic authority in presenting our teaching, rather our method is to follow the
art of analysis and to make precise distinctions in the exploration of definite
concepts,
Because both ideality and essence are ruled or constituted by logical principles
from which all other principles can be derived, they are examples of form in its most
perfect sense. Thus, a master of transcendental logic can easily deduce from the
logical principle of non-contradiction, not only sufficient reason, but also the
reality principles of excluded-middle and identity. Likewise the principle of
entailment contains within itself, to be opened by method of analysis, the principles
of equivalence, inclusion and implication, Because ideality and essence are so
constituted as perfect examples of form, we may view them as being masculine
principles, in as much as form is the essence of masculine-being. But there is only
one level of perfect masculinity, and that is ideal essence, for ideal substance and
real essence show evidences of sexual mixture. Consequently, the purely masculine
influence as well as the purely feminine influence is severely limited by logical
definition. The purely feminine realm of real substance stands as a pole apart from
masculinity, with the two worlds between the two enjoying bisexual properties, This
chart may explain in this:
REALM

LOGICAL

RELATION AND PRINCIPLE.

SEXUALITY

VALUE

1. ideal essence

entailment and non-contradiction

masculine

formal

2, ideal substance

inclusion and sufficient

reason
equivalence and excludedmiddle
implication and identity

bisexual

formal

bisexual

material

feminine

material

3, real essence
4, real substance

It would seem therefore that the ontical world presents a very good sexual picture
of the whole field of sexual magic. From this lesson, alone, it is possible to
derive the entire body of teaching concerning sexual magic. I might add that there
are now in the world two forms of sexual magical method. One method, our own, is
based on a masculine analysis of categories and their properties and their
characteristics in magical work. The other is strongly feminine and is concerned
more with direct experience, perhaps mysticism, and the minimum of analysis. I
associate this feminine form with the revival of witchcraft in the English language
countries. Between the two poles you will find the other types of teaching, such as
the incomplete yogas and occult systems, but our system, alone, is the absolute
science of sexuality, without equal as far as I am aware.
B. REALITY AND SUBSTANCE:
Reality and substance have been discussed above and therefore let us explore a
little more in detail their sexual identities. Both are principles of the feminine,
and this is because the principle of content is so strong in them that it is only
with great difficulty that the magician can structure them in any form. A typical
example of this would be the comparison between the skill with which the occultist
can direct the fields of the mental and higher worlds, when compared with the
difficulty he must face in dealing with the physical world, as when he tries to
control the weather. The difficulty is not really due to any defect in his real or
supposed powers. Rather it is purely a matter of the physical world, being a world
of real substances, for which reason the masters of the Seven Rays as well as other
adepts of similar line of work, prefer to work entirely on the inner planes, so as
not to suffer the loss of occult vitality in trying to infuse form into that which
resists always the masculine principle. That the physical world is so orderly now is

due to the fact that certain over-whelmingly powerful forms of consciousness have
been added to its being, so that almost
every physical atom, and certainly every
physical rock, etc., has some nature spirit, deva, or entity supervising its
continual behaviour. This is in marked contrast to the mental world, where there is
a great measure of self regulation.
We might also note that the doctrine of the Virgin Mother, the doctrine of
Virgin Matter, and various other views which refer to the virginity of matter
clearly derive from the resistence which matter has to the masculine principle of
form. Thus, the ancient Greeks were correct when they attributed to the eternal
woman the void of chaos, the irrationality of ultimate matter, which is its
virginity, The virgin forests of England were so called because they were wild,
untamed, and could easily cause one to become lost. Virginity must be thought of
then as a logical value, first of all, then afterwards it becomes a moral value,
Yet, the ancient Hebrews who taught such a structured and strict sexual ethics, said
that only in marriage was a woman informed, and only by bearing male children was
she redeemed. This sort of view, however strange it might sound, goes back to the
very ancient view which held that man and woman were directly linked to the ontical
world, and thus represented this world in everyday life.
C. THE ONTIC HEBDOMAD.
In gnostic metaphysics there is the doctrine of the hebdomads, which are groups
of seven principles held together and forming a perfect matrix or system of
invisible energy. In our series of lessons, we treat of the hebdomads following the
first papers, so that this section will serve only to introduce the concept for our
consideration. If we take the four principles so far studied:
1.
2.
3.
4,

Ideal essence
Ideal substance
Real essence
Real substance

we find that we can see three areas of connection implied: a) between 1 and 2, b)
between 2 and 3, and c) between 3 and 4. If we give numbers to a,be, and c, such as
5,6 and 7. we arrive at seven principles, or the ontic hebdomad. Together these
principles form as we understand a vast field, which serves as the foundation for
all types of magical and sexual operation, In fact it is impossible to have a true
science of sexual existence apart from this background. The hebdomad is a necessary
step in the development of magical fields of force, occult energies, and various
studies of magnetism, because it is necessary to relate every level of analysis to
the next in series, and unless this is done there can result a loss of magical
energy, which would make any operation fail. The hebdomad exists in four different
types, or as a system of four different structures. These four, due to the way in
which the energies of the hebdomad terminate, may be said to be either ontical,
cosmic, ontological, or cosmological, and relate to the background materials used in
the four first lessons of this course "Part I. the foundations of sexual magic". The
elements of the hebdomad are logical relations, the eight which are derived by
assignment of the four basic principles, entailment through implication, to formal
and material modes of truth. The eight relationships are as follows, and serve to
take the place of essences substances both ideal and real, as well as principles
such as non-contradiction through identity. They are:
A.
1. formal entailment
2. formal inclusion
3. formal equivalence
4. formal implication

B.
1. material entailment
2. material inclusion
3. material equivalence
4. material implication
The technical analyses of these relationships form the subject matter of our
next paper.
Michael Aquarius and Racine

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