6

HOW TO WORK

 

 

Now the time for history and theory is past. Now it is time to put what we know into practice. Practice can begin in modest ways at first. Because S-M sexuality is customarily highly ritualized, according to the tastes of those involved, there is often no need for elaborate additional ritual. But such ritual can be enhancing to pleasure in its own right if it is not allowed to become a job.

The word “Work” may seem out of place in the title of this chapter. “Play” might have been more expected—in the sense of the Lila of the tantric Gods and Goddesses. But true Work, that is something you do for yourself, not others, should be virtually identical to that sort of Play. Sado-Shamanism, although a serious spiritual undertaking, should always be imbued with a spirit of erotic pleasure and enjoyment—Lila. This type of spiritual and magical Work is engaged in not because the participants are forced to do it by tradition or circumstance but because they desire to engage in it.

OPERATIVE PERSONAE

S-M sexuality often involves the participants playing roles. In the realm of traditional magical practice this is carried to the next level with so-called “assumption of god-forms.” In tantrism the male and female partners are thought to embody the God and Goddess respectively in their acts of sexual worship. Thus the use of these ideas in Carnal Alchemy is really only a natural extension of what is practiced both in what might be called conventional S-M play and traditional magical practice. These roles, or personae, are tools for the practical exercise of the aims of Carnal Alchemy.

The Greek word persona originally meant a “mask.” This was the kind of mask worn by the actors in ancient Greek dramas. Masks have also been a part of conventional S-M play for over two hundred years. These masks may be used as actual physical pieces of equipment either by the Dominant (to enhance a certain kind of role being embodied) or by the Submissive (generally to obliterate the individual personality). Or we may refer to the masks as something symbolic of various roles being played by participants in an S-M ritual.

It is virtually stereotypical of S-M sexuality that certain roles are played by the participants: the schoolmaster and the naughty schoolgirl, the barbaric queen and her slave-boy, et cetera ad infinitum. Combined with the principles of Carnal Alchemy this “role-playing game” aspect of S-M conventions can be turned into a powerful ritual tool. As some types of literature are driven by “plot,” while others might have the plot generated from the nature of the characters, so, too, can a Working of Sado-Magic be driven as much by the personae, or masks, assumed rather than the mechanics of any set ritual.

It is important to have a repertoire of personae with which you are comfortable and that your partners will feel are stimulating and practical for the purposes you are practicing Carnal Alchemy. Such personae are used by both the dominant and submissive practitioners.

There is a remarkably wide range of dominant personae available to Carnal Alchemists: For males, examples of these might be the no-nonsense husband or lover, the strict father, the schoolmaster, or the cruel sexual taskmaster, just to name a few. More apparently magical personae such as the sovereign god or cruel pagan priest might also be imagined, but the roles need not be overtly “magical” in the conventional sense to be effective operatively. For females a similar list might include the governess, the slave mistress, the wicked aunt, or prison matron—the list could go on and on. The key to the discovery of a naturally symbolic dominant persona is that the persona represented by the role should be one that naturally and quite plausibly holds power over others, either in some historical epoch of the past or in present times.

Suitable dominant personae can actually be discovered. You should conduct a number of sessions of imaginative exercise to discover the spectrum of personae you can work with as a dominant. First make a list of the types of personae you have imagined yourself being in a sexual fantasy context, and then expand the list by imagining other kinds of dominant personae. The list should be considered for the practical applications of the personae for Sado-Magic. From a pragmatic standpoint the personae you will use must 1) be sexually stimulating to you and your partner and 2) convey the kind of power you wish exercised in the Working of Carnal Alchemy. At the same time you should conduct a mirroring set of exercises to discover the kinds of submissive personae that you find most interesting and stimulating for your submissive partner to assume.

In theory you are to become this persona both for the sake of your own internal effectiveness as well as for the sake of providing the proper magical stimulus to the psyche of your partner. You should become this persona for the duration of the Working. Here the techniques used by actors to generate a total persona from within are most beneficial. The creation of a myth or background story for the persona might help in generating this internal quality. Besides working from within, you can also work from without in the shaping of the operative persona by correct costuming or the donning of certain symbolic articles of clothing or gear that will help you make the transformation from your mundane persona to the operative or magical one.

The development of submissive personae are not less important than the dominant ones. However, it is found that the submissive persona is often much more subtle and internal than the dominant ones. This is only natural as the operative work of a submissive is more introverted, while that of the dominant is by nature more extroverted.

The spectrum of submissive personae available to Carnal Alchemists is a reflection of the dominant personae: For males typical submissive personae include the well-disciplined husband or lover, the obedient nephew, the schoolboy, or the sexual slave of a cruel mistress, just to name a few. For females a similar list might include the domestically disciplined wife or lover, the slavegirl, the contrite schoolgirl, or female prisoner—again this is just a partial list to jog some thoughts. The key to the discovery of naturally symbolic submissive personae is that the personae represented need to be ones that are naturally given to being under the power or control of another person—and again this can be inspired by historical imagery as well as contemporary situations.

Submissive personae can also be discovered. Carry out a similar set of exercises in imagination as might be conducted for the discovery of dominant personae. Initially a list of the types of personae you have imagined yourself being in some sexual fantasy—then extend that list according to the principles outlined above. Pragmatic considerations must always be kept at the forefront: the personae you use must be both sexually exciting to you and your partner, and they must embody the type of power you wish to express in your Working of Sado-Magic. As a part of this exercise also, you will discover the kinds of dominant personae you might wish your partner to assume.

Again the theory is that you should first become the kind of submissive persona that you find appealing to assume for yourself and one that is stimulating for your partner as well. Techniques for generating this persona again would include the development of a mythic background story. Historically either rituals of all kinds were illustrations of mythic material or the myths were developed from the ritual practices. In any event, ritual and metanarrative or myth go hand in hand. Once more, certain articles of costuming or gear will help reinforce this metamorphosis of personae. So often the placement of a collar and/or ankle and wrist cuffs on a slave will act as a psychic trigger to place the submissive into his or her persona.

In the practice of operative personae it is always of the utmost importance to remember to keep things pragmatic. By that we mean focus on things that help stimulate a sexual response, for that sexual excitement is the great reservoir of power you will draw from in any act of Carnal Alchemy or Sado-Magic. Those who practice sexual magic and assume exotic Eastern god-forms because a book has told them this is how Indian tantrics do it should not wonder then why the magic doesn’t seem to work as well as it should. Unless you are especially turned on sexually by exotic Asian costumes and accoutrements, then such trappings are unnecessary. What works for you sexually is the key to what will work for you magically because the idea is to build up the energy to the highest levels possible so that this energy can be directed as you will it.

THE RITUAL

The basic format of the simplest Working consists of four parts:

1. Plan the session
2. Enter the chamber
3. Conduct the session
4. Exit the chamber

 

Many experienced dominants might remark at this point: “That’s what I do for ordinary sessions!” Indeed, that is because performances of even what appears to be “non-spiritual,” or “nonmagical” Sado-Masochistic sessions are usually highly ritualistic and symbolic, with scenarios that are driven by the archetypal character of the personae being assumed.

Plan the Session

Transformational rites or so-called rites of passage have long been recognized in anthropological circles. Universally these consist of three parts: rites of separation, rites of transformation, and rites of reinclusion. In these rites personas are transformed from one state of being to another. Candidates for initiation are first formally separated from their “normal” environment, then in that special set-apart place they are metamorphosed by sometimes complex experiential rituals, and then finally reintegrated back into their normal environment as a transformed individual.

From a truly magical perspective, the most experienced and accomplished Sado-Magicians will find that the most important phase of the ritual really takes place before anyone ever enters the chamber. In planning the session with magical and/or spiritual intent the events of the actual physical session will be automatically “charged” with the levels of significance and meaning intended or willed by the planner. (This is true whether from the dominant or the submissive perspective.)

In thinking out the ritual/session the symbolic meaning of all the actions should be made conscious—each aspect of the session should be planned with an understanding of the meaning of that aspect. Of course, all of these things must also be planned out within the parameters of the submissive’s tolerances and desires as well. The session/ritual should be composed and written out just as one might compose or structure any ceremony. You may or may not refer to the written document during the actual session—and you may deviate from it based on inspiration or on alterations made necessary because of modifications in the submissive’s state of being—you may find that you have to back off on some things you were going to try, or you may find that you will be able to go further in some areas. The reasons the plan needs to be written out are 1) to make a magical record of your experiment (all magicians and alchemists should keep records of their Workings and experiments) and 2) the act of objectifying the plan on paper has the effect of making the plan objectively real and hence more effective. Also it is easier to remember the sequence of things if they have been previously objectified in this way.

But remember the plan is always just a hypothesis, which can be altered at any time to suit the situation at hand. In Carnal Alchemy, until such hypothesized rituals are proven to work between two people, they do not become sacred practice.

Once the symbolic meanings of the planned actions have been made conscious, they can begin to be “forgotten” or allowed to slip back down below the threshold of consciousness so they can work on deeper unconscious magical levels.

During the actual session it is generally not necessary to dwell on the magical or spiritual meaning of the actions—those have already been established. Your chief task inside the chamber is to fulfill the vision of the ritual or session in the most powerful way possible. Let go and let the magical aspect work for you as an inner guide, to not allow yourself to be consciously involved in the mechanics once the session has begun.

Among other important aspects of preparation for the session are the physical arrangements. These are three in number: 1) The chamber must be organized and fitted with everything needed to carry out the session. This is usually done by the dominant, of course. 2) The dominant must also prepare mentally and emotionally—dressing for the mood being evoked may be essential in this regard. 3) The submissive must also prepare—here preparation of the body and the emotions is essential.

Enter the Chamber

At the appointed time the participants enter the chamber (however they conceive of it)—and the profane world is left behind until they reemerge. Upon entering the chamber, the everyday world is forgotten and a special “alternate universe” is entered. In this universe wishes come true and fantasies become reality. If you do not have a special room set aside for a chamber, the “chamber effect” can be achieved through a number of symbolic ways: hang a certain evocative picture or image on the wall, cover the mundane furniture in the room, light symbolic candles, and so on. The chamber itself is discussed in detail in chapter 8.

The important thing is that you create the effect of entering your own private “alternate universe” for the duration of the session. It has also been found to be effective to rent a hotel room for session activities, which also can give an “exotic” feel.

Conduct the Session

Carnal Alchemy is and must be a highly pragmatic form of sexual magic. The imperatives for a successful ritual of Sado-Magic have their origins in what would make a successful session of Sadean sexuality even if magic were not overtly involved. If the S-M aspect of the session does not work, it is unlikely that the magical aspect will. This is why the partners involved in a Working of Sado-Magic should already know what works for them erotically before trying to undertake an act of Carnal Alchemy.

An effective structure for a session has been found to include several phases. The initial phase usually orients submissives in their role and helps them start to get into their own bodies and experiences. One effective way to do this is through a ceremony in which submissives are fitted with their collars and cuffs—as symbols of their roles—and ordered to recite any rules that have been given to them. They may also be formally asked if they are indeed there of their own free will, for it is magically essential that this be so. Such ceremonies (also common in “non-magical” Sado-Masochism) anchor submissives in their emotional feelings (with the rules and verbal exchanges).

Subsequent phases are planned so as to increase the intensity of stimulation the submissive is to suffer—whether it is physical or emotional. Common sense dictates that if your submissive has never been caned, that you would not start off with the cane, for example. More severe methods must be built up to slowly—this ensures the highest possible tolerances. Again, this book is not intended as a book on general Sadean methods—which must be learned before a tremendous amount of success can be expected in Carnal Alchemy.

Experience will show you how Sadean sexuality is not oriented toward the orgasm. In Sadean sessions orgasms often seem “anticlimactic.” The slow, yet steady and powerful, release of sexual energy throughout the session is often far more satisfying and fulfilling than any orgasm. This is especially so for the dominant. This is because so much of the sexual or erotic energy is constantly being transmuted throughout the session that it may indeed feel like an orgasm that goes on for hours. Because the dominant is so strongly polarized between sexual desire and mental/spiritual creativity—by virtue of the very nature of the activity—the conduit between the physical/sexual center and the intellectual/spiritual center becomes wide open in ways that are difficult to obtain otherwise.

Sexual energies can be so totally sublimated or transmuted to the creative faculty that orgasm is not desired—this is the mark of a truly successful session or ritual from the perspective of the dominant. It is usually advisable to have the submissive achieve orgasm by whatever means seem right. The reasons for this are manifold: First, it gives a sense of “physical closure,” which may be necessary for the submissive to get out of the persona assumed for the session. Also, the orgasm may be used by the dominant to “anchor” certain symbols or carnally alchemical reactions. This can be a major tool for transformation used by the dominant. Finally the orgasm is, after all, the elemental Fire of the alchemist—in it the transformations that have taken place in the session are crystallized and made solid. It is a great act of the recoagulating of the elements of the personality. If dominants also want to reintegrate elements of their personalities, closure of the session with orgasm is recommended. If orgasm is not achieved, the dominant may continue to walk around in a perpetually dynamized state, which can make one rather crazy after a while.

Exit the Chamber

Once the session activity has come to an end the participant may do one of two things: either remain in the chamber to “decompress” or leave the chamber immediately. In the first instance this is often the time when sexual activity of a more vanilla variety is engaged in between lovers as a way to “ground” themselves or to absorb into each other the transformations that have taken place. The immediate exit from the chamber is observed when the magic done in the chamber has been intended to have an effect on the outside world. In such an instance remaining in the chamber and “absorbing” the gathered energies would be counterproductive.

When the session/ritual is ended, depending on the intensity of emotion, sensation, and thought aroused, there is a period commonly called the “afterglow.” The individuals involved in the session should enjoy this period in whatever way they feel will be most conducive to the intended results of the session. As a magical rule it is usually best to sever all conscious ties with the intention of the Working. Dwelling on the intention in a conscious way after the ritual is complete just tends to drain energy away, which would otherwise be on its way along unconscious streams to complete the will of the magicians. Exiting the chamber you sever physical links with the Work—this should be accompanied by an inner emotional and cognitive break with the aim of the Working as well. The work is done, it is in the past.

It will be noted that the “afterglow,” although enjoyable for both dominant and submissive, is felt in very different ways by each. The submissive enjoys a feeling of a sort of natural “body high”—the result of the alterations in his or her psychopharmacology during the session combined with the strong emotional release felt in such instances. The dominant’s “afterglow” is much more akin to the “high” actors get after a performance on stage. It is partly physical, but mostly emotional and intellectual—the elation at having successfully brought the whole thing off.

In the spirit of the idea of reinclusion, the time of the “afterglow” is perhaps best spent reintegrating the personalities involved into their normal or everyday states. It is a time to tend the sore muscles and welted flesh of the submissive—or in possibly more social situations, for all parties involved to come back to earth in a supportive and safe environment.

It should be noted that operative rites of the kind practiced by the Order of the Triskelion generally are never printed in a public forum. Printing and publishing such Workings would profane them and lead to manifold misunderstandings among those who do not grasp the true nature of the Workings. Initiatory rites may be printed, although they are kept in secret. There is certainly an inherent power in the keeping of such secrets. In any event it has often been found that the best way to record such rites and Workings is in the form of apparently fictional accounts.