By Pastor Johnny

One of the interesting things about demons is that they put out.

This is true of many other gods as well–and I personally have no problem referring to demons as gods. Plenty of deities are highly sexual, not only with each other but with human beings as well. Take some of the stories about Zeus as an example– or Apollo, or Pan, or Aphrodite.^[1] All of them had human lovers.

But for those of us who were raised in a Christian acculturated environment– which is to say, most of us here today– the idea of a God having sex with a human being seems outlandish. Even though Jehovah had a son by a mortal woman, this conception supposedly left her virginity intact.^[2] God only begets, he does not fuck.

Satan is a different story.

The idea of Satanism is older than Satanism itself. Many of our “traditions” were not originally real practices. They started as nothing more than twisted fantasies in the Christian mind.^[3] The idea of the orgiastic witches’ sabbath, wherein witches had sexual intercourse with demons and with Satan himself,^[4] is a myth. It is, however, one of our myths. Like many myths, it now has real and effective religious practices based upon it.

It was said that witches danced naked, back to back. They trampled the cross and spat upon it. They lined up to kiss the Devil’s ass,^[5] a ritual known as the osculum infame or “kiss of shame.” They took demons for lovers, and lay with them, and with each other.^[6]

It was also said that succubi came to men in their sleep, provoking nocturnal emissions. Sometimes it was believed that this same demon would then transform from a feminine succubus into a masculine incubus, and transport the semen they had stolen from the men to dreaming women, making them pregnant in their sleep.^[7] Other sources thought the incubus and succubus to be separate beings.^[8] Incubi and succubi are not minor demons, either. All four of our revered queens of hell are succubi– Na’amah, Agrat bat Mahalath, and both the elder and younger Liliths.

According to some legends, Adam and Eve underwent a period of separation after leaving Eden. During this time, Adam impregnated his first wife Lilth with many children, while Eve had Satan for a lover, and by him conceived Cain.^[9]

Na’amah, a descendent of Cain, also famously had sexual relations with non-human entities, although in her case they were not demons but angels. She seduced God’s Watchers, and from them learned the secrets of magic, medicine, metallurgy, cosmetics, alchemy, astrology and astronomy. The children that she and other women bore by the angels were, of course, the Nephilim.^[10] Sometime after seducing the Watchers and stealing their heavenly knowledge, Na’amah became a demon and a succubus herself, conceiving children with mortal men.^[11]

Agrat bat Mahalath seduced no less a mortal than King David, and by him bore a troubled son, Asmoday. Agrat and Lilith, or Na’amah and Lilith, may also have seduced King Solomon.^[12]

As you see, tales of human-demon relations were well established by the time that rumors of the witch’s sabbath began to spread. In these stories, it seems that the witches had carnal relations with the demons for much the same reason that Na’amah did with the Watcher angels: for knowledge and power. Sex was the witch’s side of the pact– the demons were giving them magical abilities, and the witches pleasured the demons in return.^[13]

However, the existence of male witches in these myths proves that sex was not always the required payment for such a pact. At the time, many theologians believed that demons could not be homosexual! To them, homosexuality was a sin “against nature” that demons, who had once been angelic, could not bring themselves to perform. So, being gay was supposedly a bridge too far even for the Devil. These writers explicitly considered the human capacity for sin to outstrip that of Satan himself.^[14]

All of these legends, of course, were intended to be negative. Submitting sexually to a demon at the witches’ sabbath was supposed to be a degrading experience that sealed one’s damnation. Being visited by an incubus or succubus, likewise, was generally feared rather than desired.  Many Medieval Jewish talismans have been recovered designed to banish Lilith and other succubi (as well as male incubi) from households.^[15] Many descriptions of succubus visitations are repulsive and terrifying rather than arousing.^[16]

However, there is also evidence here and there of people who thought that getting it on with a demon might be a good idea. One incantation has been found petitioning Agrat Bat Mahalath to send the sorcerer a succubus for the night.^[17] There is also the legend of Rabbi Joseph della Reina, who had a long-term sexual relationship with Lilith. Her summoned her and took her for his lover, but later became infatuated with the Queen of Greece and tried to force the demons to give him access to her. The demons tattled on him to the King of Greece, and in despair, Rabbi Joseph flung himself into the sea.^[18]

So what positive use can the contemporary practitioner make of these mostly negative legends and tropes?

First of all, if you feel carnal desire for demons, or have sexual experiences with them, you can be confident that this is not strange. Whether or not these interactions are “real” in the modern empirical sense, you are far from the first person to have them.

Second, sexuality can be a way to bond with a demon, and show your worship and devotion to them. It can also be used to seal a pact, just as well as a handshake, a kiss, or a signature (in blood or not).

Third, respect for these beings is crucial. From the story of Rabbi della Reina we learn that treating a succubus as a disposable partner is most unwise. It’s fine to do things casually and purely for pleasure, without any particular attachment, and that’s true of demons as well as of humans. However, with demons as with humans, it is never alright to view a sex partner with genuine entitlement and contempt. Do not ever imagine that you have control over demons, or can make rude demands of them. Actually, don’t ever have that attitude towards anyone you sleep with. Don’t get it twisted: this is not a condemnation of kink or power exchange. I’m talking about something else, about the type of power dynamic nobody consents to. The Right-Hand Path magician who thinks he can snap his fingers and summon a succubus to satisfy him, and then dismiss her without a thought, is likely to meet a bad end, and deserves all he gets.

(And, if you form a friendly and mutually respectful sexual relationship with a demon, do not be too surprised if said demon ends up wanting to role-play that scenario with you. No one ever said demons aren’t kinky, or that they lack a sense of humor.)

Speaking of kinks, sometimes demonic sexual experiences, especially astral ones, can be rather grotesque. To be clear, they won’t do anything you don’t want them to do, but they can end up activating desires that you weren’t aware you had. These may be surprising, even shocking and disturbing. My advice is this: in the astral realm, always do everything that you want to do and nothing that you don’t, and never let shame constrain you. The physics of the astral realm are similar to those of a dream or a cartoon. Shapes shift, animal and demonic transformations take place, bodies may be pierced, cut, burned and dismembered, and then resurrected whole in the next moment. There is, however, one crucial difference between astral and cartoon violence– while Wile. E. Coyote may be crushed under an anvil and then bounce right back up unharmed and unchanged to go right back to chasing Roadrunner, you are likely to be transformed in positive ways by your astral experiences. These sometimes violent transformations and ordeals are a form of internal alchemy, akin to how material was charred, boiled, winnowed, buried, rotted, and dissolved ad nauseum in the hopes of revealing the philosopher’s stone.^[19] If you find yourself having such experiences and need help understanding them, I highly recommend the book Embrace of the Daimon by Sandra Dennis.

Now, a word or two about the transfer of energy. I’m not sure when the idea of incubi and succubi as sexual vampires and thieves of life-force developed. All the older sources speak of succubi as thieves of sperm. There are certainly people, mainly men, who equate their cum with their vital energy, and so that’s probably how the idea evolved. But just as the semen-stealing succubus can easily transform into the semen-injecting incubus, a demon is as capable of giving you energy during sex as they are of taking it. I am now speaking from experience. When I first began having congress with demons, I fully expected that I would be sacrificing my energy and allowing them to feed upon me. I was willing to pay that price for the experience. However, the demons were far more generous than I had expected. Instead of taking from me, they gave.

They also taught me how to consume orgasmic energy from human partners. While I always get consent for this, it’s actually not a big deal. Most people release a tremendous amount of energy when they cum anyway, and if it is not consumed it simply disperses. It’s essentially free. Taking it doesn’t seem to leave my partners any more drained than they would normally be after sex, yet it empowers me enormously. The only downside to this practice is that I have come to rely on it to some extent. I’ve gotten used to having that extra energy which allows me to achieve more than most people, so when I forget to practice incubacy, I find myself feeling exhausted for no apparent reason. The good news is that I don’t even need a human partner to do this. If necessary, I can get my energy fix from astral sex with a demon.

I realize that this sounds crazy and fake. I often think that myself, and then stop doing it, and then wonder why I am so tired. Taking up the practice again usually fixes me instantly.

Another use for that orgasmic energy, which seems to be better known in occult circles than simply consuming it, is sex magick. The most basic form of sex magick is simply focusing on one’s intent at the moment of orgasm, and casting your spell out into the universe with all that power. While you can do this with a human partner, or by yourself, demons tend to be excellent sex magick partners too, perhaps especially astrally. The combination of the transformative imagery of astral sex with the raw power of physical orgasm can be potent indeed.

While I’m making myself sound like a crazy person, I should probably try to say something more about sex and channeling. I feel awkward about this not only because it sounds insane, but also because all of you know whose body the demons are generally inhabiting when I do this. To be fair, sometimes I channel instead of Vix.

Channeled sex has pluses and minuses versus astral. It’s more concrete and visceral. But it’s also bound to the physical laws of this material plane, and lacks some of the trippy astral pyrotechnics. It also usually involves an extra person. Astral sex might be between you and a demon, but channeled sex is between you, the channeler, and the demon. Just as with any threeway, it can become complicated. Each additional individual is somebody else whose needs have to be considered, whose consent matters, and whose safety must be guarded. And just as with any other threeway, if something goes wrong in channeled sex, it usually goes wrong between all three (or more) parties, not just between two. To clarify: that means that if something feels sour, it will likely feel sour on all sides between you, the demon, and your partner.

For your safety and sanity, I suggest that you verify especially carefully that the entity being channeled is the one you intended to interact with. Imposter spirits can do a lot of damage even when channeled in a completely non-sexual scenario. The types of consent violations that occur with imposter spirits can be very traumatic, and are also almost impossible to explain to a therapist.

All of that is not to scare you away from getting to know demons in the Biblical sense. It’s both easier and harder than you would expect, stranger and more normal, a bigger deal and not a big deal at all. There are plenty of good reasons to do it: for pleasure, for power, for comfort, to feel something, to learn something, to get something, to come close, or just to cum.

Your demon lover can take any shape. He, she, or they know exactly what you like, what you want, what you need. Your demon lover is intimately familiar with your fantasies. They see you. They know you. In their fierce, strange way, they love you.

If you try it, you’ll wonder if you’re crazy. You might feel embarrassed or ashamed. But chances are, you’ll keep doing it, and you’ll never really regret it, because it is your soul that they touch. In these moments of ecstasy, in these murky fantasies, something important is happening. You are being unmade and remade. You are exploring the margins of your mind, learning yourself in a whole new way. In daring to contemplate forbidden pleasures, you are straying beyond your self-imposed limits, into unexplored territories. Here be dragons– the winding serpent, the twisting serpent, the blind serpent, the slant serpent, with glistening coils and gleaming teeth and claws.

Here be dragons, and if you want to, you can fuck them.

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^[1] Ingri D’Aulaire and Edgar D’Aulaire, D’Aulaires Book of Greek Myths (New York: Random House Children’s Books, 2017).

^[2] Luke 1:30-35, KJV

^[3] Ruben van Luijk, “Chapter 1: The Christian Invention of Satanism,” in Children of Lucifer (New York, NY: Oxford University Press, 2016), 16–62.

^[4] Robert E. L. Masters, Eros and Evil: The Sexual Psychopathology of Witchcraft (New York: The Julian Press , 1962), 82-83.

^[5] Philip C. Almond, The Devil: A New Biography (London: I.B. Tauris, 2016), 98-107.

^[6] Masters, 85.

^[7] Masters, 34.

^[8] Masters, 39.

^[9] Wojciech Kosior, “A Tale of Two Sisters: The Image of Eve in Early Rabbinic Literature and Its Influence on the Portrayal of Lilith in the Alphabet of Ben Sira,” Nashim: A Journal of Jewish Women’s Studies & Gender Issues 32, no. Spring 2018 (n.d.): 112–130, 119-121.

^[10] 1 Enoch 7-8.

^[11] Raphael Patai, The Hebrew Goddess (Detroit, Mich: KTav Publishing, 1967), 241-243.

^[12] Patai, 244.

^[13] Masters, 56.

^[14]Almond,106-107.

^[15] Patai, 225-226.

^[16] Masters, 25.

^[17] Patai, 235.

^[18] Patai, 235-236.

^[19] Sandra Lee Dennis, Embrace of the Daimon: Healing through the Subtle Energy Body: Jungian Psychology & the Dark Feminine, 2nd ed. (West County Press, 2016), loc. 313-317.