Touto esti to sperma mou. Ho pater estin ho huios dia to pneuma hagion.
AUMGN. AUMGN. AUMGN.
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Aleister Crowley · Theodor Reuss · Hermann Joseph Metzger · Chevalier Le Clément de St.–Marcq · Austin Osman Spare · Spermo–Gnosis · Ordo Templi Orientis · Ecclesia Gnostica Catholica · Episcopus Vagans · Rosicrucians · Illuminati · Michael Bertiaux · Guido Wolther · Johannes Maikowski · Amrita · Transgender
Seven reading routes through the apparatus
01Operative machinerydegrees, fluids, bodies, techniques
02Sacramental chemistryamrita, elixir, cakes of light
03Public damageconstitutions, forced labour, PR fracture
04Ecclesiastical theatremass, bishops, succession papers
05Parallel systemsF.R.A., Spare, Typhonian gateways
06Saturnian annexWolther, Grosche, Maikowski
07Gender fault-lineritual identity and doctrinal collision
The Technology of Sex
The structure of the O.T.O., like that of Freemasonry, is based on a staged series of initiations or degrees.The essence of the Ordo Templi Orientis is in its higher degrees; strictly speaking only members of these degrees are considered to be members of the O.T.O. proper.
- VII°: adoration of the phallus, both within and without. In this contextual framework, Jacques Lacan's elucidation of the phallus comes to mind, wherein he defined it as a symbolic construct encompassing the implications of authority, power, castration, and symbolic arrangement within the sphere of psychoanalysis. The phallus transcends the boundaries of male genitalia (penis) and functions as an emblem of societal power dynamics, value systems, and paradigms of recognition. This conceptualization of the phallus operates not within the confines of physical anatomy, but rather within the domain of symbolic significance and socio-cultural structure. Ultimately, even language itself can be construed as bearing phallic attributes, particularly when perceived as a conduit of expression harmonizing with this overarching conceptual framework.
- VIII°: interaction outside the closed vessels of the vagina and the anus. Sexual fluids might be mixed with saliva and then rubbed into the absorbent tissues of the anus and perineum, as well as the external correspondences to the chakras (solar plexus, heart, throat, third eye, and crown). They also might be used to anoint the internal anus, then transferred as triune elixir (semen, anal elixirs, and saliva) back to the mouth. The fluids may also be anointed on the eyelids and/or the entire cabbalistic middle pillar.
- IX°: interaction within the vagina involving either menstrual blood or the secretions of a woman when sexually aroused.
- X°: impregnation and fertilisation of an egg; also the act of creation or succession (for example, the election of the Outer Head of the Order / O.H.O.).
- XI°: two–fold
— (i) isolation in the anus where there is no interaction at all
— (ii) interaction with excrement and small amounts of blood (when small wounds occur through intercourse), mucus and, of course, the mucous membranes that lead directly to the blood supply.
Aleister Crowley’s own preference was that "I am inclined to believe that the XIth degree is better than the IXth degree", diary entry of 26th August 1916. Diary 1913 about a boy showered with "foaming seed": "While the other in his orgasm receives the waters." "Let it be no sin to us to have buggered the virle bum." "While the priest thrusts his thyrsus between boyish buttocks, All is accomplished; come Holy Dove!" ("The Equinox" IV;2, Maine 1998, 405.) The Crowley–O.T.O. sexmagical teachings are not so much secret rituals as bourgeois séances of fluids dressed up in liturgical drag. Where ordinary people simply have sex, the occultist insists on producing a “bodiless creation of a wholly divine nature”, as if an orgasm required apostolic succession. This is less about pleasure than about marketing the orgasm as a sacrament, a kind of ritual bureaucracy of the bedroom designed to transform sweat into scripture. What unites these discourses is the need to make things like anal mucus sound like metaphysics. In this catechism of bodily functions, semen is no longer discharge but “the waters”, excrement is recast as “interaction”, and blood arrives as a welcome bonus. The whole exercise reveals not a hidden truth, but a will to inflate the banal with borrowed grandeur. It becomes the esoteric equivalent of turning a one–night stand into a papal conclave. Sex here is not enjoyed but sermonized, not lived but endlessly theorized. In the end, the Crowley–O.T.O. sexmagical teachings tell us more about the inventive appetites of their prophets than about the mysteries of love. The 1919 portrait of Lam drawn by Aleister Crowley: foetus per anum.
More about this new American O.T.O.: 'Caliphate'.
Crowley: "The industrial use of Semen will revolutionize human society"; journal 8th August 1923.
His instructional text Amrita, dated 23rd January 1933, defines the use of semen as a remedy for "Asthma, Bronchitis, Neurasthenia, Obesity, Stricture, Some cardiac distress, Greying hair, Loss of interest in sex," reprinted in O.T.O. Rituals and Sexmagick (Anthony Naylor, ed.) London 1999, p. 412.
For sacramental purposes, this O.T.O. uses hosts made from honey, meal, and wine–lees, called Cakes of Light (which may however contain small quantities of blood or semen: "ashes from burned cakes of light prepared according to AL III;23[–25] would be acceptable as an additional ingredient") (Supreme Grand Council meeting, April 3, 1993).
source: hermetic.com
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All of this could damage O.T.O.'s public image.
"THE LAW IS FOR ALL.
An Extended Commentary on THE BOOK OF THE LAW
by Aleister Crowley"
Edited with an Introduction
By Israel Regardie
Arizona 1975.
"Moreover, the Beast 666 [Crowley] adviseth that all children shall be accustomed from infancy to witness every type of sexual act." [page 114]
These extreme ideas have not survived in modern versions of the O.T.O., if indeed they were ever espoused beyond Reuss’s and/or Crowley’s various propaganda pronouncements.
Aleister Crowley maintained that the task of his Ordo Templi Orientis was "to restore Christianity to its real status as a solar–phallic religion." (letter from Crowley to William Bernard Crow (1895–1976), dated 11th November 1944). But if the O.T.O.’s initiatory system is little more than an over–elaborate bureaucratic game, it does have a religious association as part of its framework: the Gnostic Catholic Church.
An Extended Commentary on THE BOOK OF THE LAW
by Aleister Crowley"
Edited with an Introduction
By Israel Regardie
Arizona 1975.
"Moreover, the Beast 666 [Crowley] adviseth that all children shall be accustomed from infancy to witness every type of sexual act." [page 114]
One thing all these Spermo–Gnostics within most of the O.T.O.’s many variants have in common, is their reduction of sexuality down to male physiology alone.
Crowley: Chapter 35 of The Book of Lies, which after condemning the female body as "ugly" states, "the Lingam and the Yoni are but diverse developments of One Organ". In the comment to the chapter, Crowley refutes any appearance of egalitarianism. Placing the female in a distinctly inferior position, he writes, "the female body becomes beautiful in so far as it approximates to the male. The female is to be regarded as having been separated from the male, in order to reproduce the male in a superior form".
Having an orgasm simply out of lust is eschewed, unless ejaculation is avoided, or the attention is wrenched away from the imminent orgasm and diverted onto wishes that, under the circumstances, appear drearily mundane: in Crowley’s case the object was almost invariably money. Sperm was the entire focus. In the enthusiastic high of genetic and gnostic male superiority, femaleness vegetates in a bizarre no–man’s–land of androgynous necessity and complex superfluousness.
The female Logos remains mute or in a thimble.
In the O.T.O.’s Gnostic Mass (Aleister Crowley’s Gnostic Catholic Mass (Liber XV — Ecclesiæ Gnosticæ Catholicæ Canon Missæ) the host is called a Cake of Light and is supposed to contain the Logos; this Gnostic host’s ingredients may include sperm, blood and vaginal secretions. Cakes of light are made and consecrated outside the ritual of the Gnostic Mass itself, but not with the intention of transsubstantiation. Instead, a deity is conjured to subsist within each cake of light, known as the "Childe" — more specifically an aspect of Horus is invoked as a sort of alchemical homunculus, rather than Osiris or the cognate Christ. The cake is transmuted or changed in form, as a passage in Crowley’s Mass asserts, by the chemical processes of digestion after it is swallowed. Transsubstantiation, on the other hand, is a change of essential quality without change of form. Transmutation is a physiological process, transsubstantiation a non–physical one. Thus, a cake of light is transmuted as it is swallowed, to afford a character appropriate to the "miracle of the Mass": it is effectively a sex–magical medium for the participant’s Will (the ritual itself can be interpreted as a mirror of the perpetual creation of the Universe). Similar passages can be found in the VIII° ritual of the ‘Caliphate’ O.T.O.: "and, forasmuch as meat and drink are transmuted in us daily into spiritual substance, I believe in the Miracle of the Mass. […] This is the Blood and the Body of the Logos." Consumption, or at least bodily contact with the host is absolutely necessary. Some say it is not the host that is changed, but the consumer of that host who is transformed through its contact with their mouth, saliva, and stomach acid. This transformation is hence a unification of the host with its consumer. The thelemic host changes the consumer — unlike a Roman Catholic host, which is said to change its invisible essence (absorbing the real presence of Christ) without a change in its appearance or chemical qualities. If a host were to be both transmutated and transsubstantiated into the body and blood, it would theoretically become a gobbet of actual bleeding flesh.
Aleister Crowley, diary 30th June 1920: "When I was [Eliphas] Levi, I drew myself as Ayin or Baphomet, ‘The Devil’, with the Beast’s Head. This is the Beast throned, crowned, exalted; the leaper, the erect, the butter–in. Her womb is my city, Babel. This Ayin is then my Phallic Will, my Holy Guardian Angel, Aiwaz, who was afterwards called Satan." Crowley’s diary 19th/20th January 1918 on Baphomet: "I find 729 = the curse of Satan! Of course."
The name Baphomet is used to signify the Lion–Serpent or semen. This is the blood of the phallus in which its life–force is concentrated. The Phallus is also the Wonder–Tree (in Crowley’s Gnostic Catholic Mass) and the semen is the sap that continues its existence from generation unto generation. Baphomet as semen is also the Holy Ghost, the continuity between the Father and the Son, and one part of the matter of the Sacrament. This is the Holy Spirit on the Inner.
as sold by shekhetmaat.com
The technical term for a Gnostic Catholic bishop in the context of the O.T.O. Phenomenon is as one of the 'Episcopi Vagantes', otherwise a 'Wandering Bishops'.
This status is not defined by their character, abilities, education or theological position. Such bishops are neither elected by a canonical church, nor proposed as an ordinand by a suffragan, nor bound to an historical episcopal see or consecrated by an official bishop according to accepted canonical procedure. A real bishop is not the successor of a sole apostle because only a synod or college of bishops in toto is considered an heir to the apostles in both Catholicism and other episcopal denominations. Therefore, orthodox churches assert no Wandering Bishop has a real apostolic succession because the Holy Ghost is not thought to have been present at their consecration, and their documentation or instrumentum consecrationis has no apostolic value.
Nevertheless, Wandering Bishops are assiduous collectors of papers and diplomas in the hope that at least one of the consecrations they record has taken. In this context, Reuss tried in vain to make Crowley’s Gnostic Catholic Church the "official religion for Freemasons" in 1920. In the introduction to his edition of the 'Ecclesiæ Gnosticæ Catholicæ Canon Missæ', (Zürich 1955, p.4) Swiss O.T.O. leader Hermann Joseph Metzger claimed he had the "Antiochite–Jacobinic Succession, Syro–Malabarite Line of Mar Athanasius". Today, newer O.T.O. groups like the ‘Caliphate’ try to continue this tactic.
Touto esti to sperma mou. Ho pater estin ho huios dia to pneuma hagion. AUMGN. AUMGN. AUMGN.
A convinced homeopath, Krumm–Heller advocated a strictly ascetic form of sexual magic, drawing on Christian–Gnostic sources such as the Pistis Sophia. His ceremonies and Masses contain no spermo-gnostic elements: no invocations of Kyrios Phallos, no mystic-tantric “re-creation of the universe.” Doctrinally he demands retention and sublimation rather than sacramentalised orgasm, yet in terms of gender he is no less misogynistic than many spermo-gnostic contemporaries: “The prostate is the power of creation while the uterus is only the vessel: women therefore only imitate creation.” Crowley makes a parallel move when he claims that only “man is the guardian of the Life of God; woman but a temporary expedient; a shrine indeed for the God, but not the God.” Krumm–Heller frames his own “holy grail” as attainable through coitus reservatus — semen retention as conquest of the Grail (Conqueror of the Grail).
In No Fornicarás, he systematises this programme: initiation proceeds by controlling sexual impulse — arousal, yes; discharge, no. Semen, understood as an “astral fluid,” is to be retained so that vital force ascends, nourishes the nervous system, and condenses in the mind until “the seed is spiritualised and the spirit is inseminated” — a deliberately provocative cipher for transmutation rather than expenditure. The accumulated energy, imagined as a current towards the pineal gland, yields clarity, health, magnetic presence, and — in maturity — the quality of the “God-Man.” Love is not rejected but detached from purely physical consummation; desire-management, sublimation, and a disciplined regimen — Krumm–Heller cites forty days of annual abstinence, especially Fridays under the sign of Venus — constitute the practical grammar of this magic. Moral injunctions serve, in his reading, as technical safeguards of initiation, keys to a “scientifically” conceived transcendence.
Against the life-reform “substitute religions” of his time (vegetarianism, pranayama, and related hygienic cults), he argues that without strict chastity they lead to psychic “disequilibrium.” Beauty — above all the feminine — remains an initiatory stimulus, but functions as a test of sublimation rather than as an object for consumption. To support this position he appeals to contemporary bio-analogies (Brown-Séquard, notions of telepathy and vibration): continence “tones” the brain, turns the practitioner into an “accumulator,” and heightens occult receptivity. The result is a distinctly pre-Thelemic profile: the 1912 text — written well before his 1930 meeting with Aleister Crowley in Berlin — codifies a chaste, transmutational sexual magic that differs sharply from Crowley’s later orgiastic-operational sacramentalisation of the sexual act. Krumm–Heller’s early teaching does not aim at ritualised discharge, but at the storage, transformation, and mental intensification of sexual force as the primary fuel of the path. Ernst Tristan Kurtzahn: The Gnostics. — About the Gnostic Catholic Church, Androgyn + Gynandria, and the immissio membri virilis in vaginam in avoidance of the ejaculatio seminis.
The sigils and emblems thus produced formed the letters of Spare's so–called Alphabet of Desire claiming that "each letter in its pictorial aspect relates to a Sex principle." The basis of this alphabet, together with many early examples of the letters composing it, is given in Spare’s 'The Book of Pleasure' where he described his use of art and sex to explore the subconscious mind.
Kenneth Grant, being his literary executor, and Steffi Grant:
"ZOS SPEAKS! ENCOUNTERS WITH AUSTIN OSMAN SPARE", London 1998, page 119.
Spare’s sigils were created quite straightforwardly: for example if you wanted power, you wrote out the word “POWER” and then eliminated all the vowels, then combined the remaining consonants P, W and R into a monogram–like sigil as symmetrically as possible.
Spare’s magic was analogous to that taught by Crowley in his Ordo Templi Orientis. When visualized while one is sexually aroused, the sigil supposedly stirs the subconscious and a corresponding image arises in the mind; eventually communication with the supernatural world starts — or one’s wish is fulfilled — though consciousness of that wish is said to interfere in this process. Spare called this forgetting of one’s original desire during magical evocation "union through absent–mindedness" and he advocated the yogic method of emptying the mind of all but the sigil. The sperm produced during orgasm was used to anoint the sigil, which was then buried in a box or urn. Spare admitted he "copulated merely with the atmosphere, or rode [imaginary] whores, witches and bitches of all kinds, there being few virgins" — in other words, Spare practised magical masturbation.
Kenneth Grant: "IMAGES & ORACLES OF AUSTIN OSMAN SPARE", London 2003, page 17.
Similar drawings by Fraternitas Saturni members Guido Wolther and Johannes Goeggelmann.
Eugen Grosche, founder of the 
