CORRECT GNOSTICISM

Peter-Robert Koenig
What exactly Dada is, even the Dadaists don't know
Only the Chief-Dada knows
And he isn't telling.
Johannes Baader

Holy Logos

Here follow some textual examples which document the various

sexmagical/gnostic orientations, and especially that of Arnoldo Krumm-Heller
and his sphere of influence. This chapter is a continuation of researches into
"Spermo-Gnosis and the O.T.O." and continued in "Smoke Gets In Your Aiwass".

The consumption of sexual secretions borders on anthropophagia, the assimilation

of selected individuals who possess awe-inspiring powers, in order to neutralise or
even to use them. This ethnological meaning is probed in "Traurige Tropen" by
Claude Lvi-Strauss. [1] The Gnostic aim is to release the human from his stifling
entanglement with the physical universe, and to help the pure Spirit in its return to
its Divine potential. [2] One common characteristic of all the Spermo-Gnostics, that
are introduced here, is a rejection of Sexuality and its reduction unto the male
physiology. Orgasm for pure reasons of lust is avoided, unless ejaculation is
refrained from, or the intention is directed to drift away from the immanent
orgasm and concentrate itself upon wishes that under the circumstances appear
worldly in the extreme. Sperm remains the point of focus. In the enthusiastic high

of the genetic and gnostic superiority of the male, femaleness vegetates in a bizarre
no-mansland of androgynous necessity and almost reprehensible superfluousness.
The female Logos remains mute.

Peter Sloterdijk calls the Gnostic find of the Nag Hammadi "Secret documents of
the World Spirit". [3] For the members of the secret societies of this new age,
however, Gnosticism has turned out to be, in my opinion, no more than a banal
middleclass living room version of ecstasy. Organised forms of Gnosis cannot
generate Enlightenment, no matter how banalised and stage-managed. The
primacy of the soul yields to marketability, wherein the Gnosis becomes a
registered Church or corresponding club. The revolution of sexual lust is
conservatively regulated by means of club-statutes. Sloterdijk's distinction between
libertine and ascetic Gnosis is illuminating: "The amoral style leads to a
homeopathic ascetic: this weakens the Evil of sin, in that they are committed
thoughtfully and ironically, as if by quota: the Gnostic embraces the sin and
experiences thereby a critical decay in his own body, finally to climb out of the
gutter fully burnt out. The world is a pornographic purgatory, from which to
filter the immaculate Pneumata. The abstaining style, in contrast, applies allopathic
methods against the sickness of the World: against the poisons of the cosmos it
administers immediate flight from the world as an antidote. Civil disobedience
against the lower body, general strike against the astral works, bathings in tears,
fasting of the heart." [4]

Carl Schmidt, Pistis Sophia, Bcher Je, Barbelo, KoptischGnostische Schriften, 1.

Band, Leipzig 1905, Wir haben vernommen, dass es einige (Leute) auf Erden giebt,
die den maennlichen Samen und das weibliche Menstrualblut nehmen und es in
ein Linsengericht thun und es essen

"It has come to our attention, that there are some (people) on this earth, who take
the male sperm and the female menstrual blood, and put it in a lentil dish and eat
it." [5]
Whereas Reuss' Gnosticism could be categorised as a rather libertine Manicheism
[6] mixed with Ophitism, [7] (or Ophism) as well as Tantrism, [8] Krumm-Heller
leans more towards the so-called Barbelos-Gnostics. In Krumm's EucharistieRitual, Jesus identifies Barbelos as his mother, [9] and in "La Iglesia Gnostica"
Krumm explains, in "nuestra Iglesia", that the "Pistis Sophia" is the "Libro
Sagrado." [10]

Pistis Sophia Papus Encausse Mysteria Ecclesia Gnostica Catholica

Pistis Sophia
A first edition of the 4th Century Coptic work, "Pistis Sophia", was printed in 1851
in Berlin. The book contains complicated and long-winded discussions between
the arisen Jesus and his disciples about the fall and redemption of the divine
mother of the seed, "Pistis Sophia", and Jesus' revelations. In 1905 Carl Schmidt
published a version of "Pistis Sophia" (together with the "Books of Je", concerning
the Gnostic Heaven and originating from the same time period.) Even today this
version sets the standard and remains deemed the most valid edition. It is very
likely that Krumm-Heller would have been familiar with the Schmidt edition. [11]

As an example for the people, the fall and redemption of a female being, namely
Barbelos, are carried out in "Pistis Sophia". Barbelos represents the female aspect of
the Father, a sort of Gnostic Mother-goddess, one with her daughter, Pistis Sophia,

and at the same time androgynous, which of course for most Gnostics is an
expression of completeness. Barbelos is identified with Maria, with the bearer of
Truth, with Matter. By her uncontrolled lusts, [12] she brings about her
catastrophic fall and the disintegration of the cosmos, and can only return to the
Pleroma by means of the male assistance of Jesus.

The Barbelotic system is not uniform however. "Pistis Sophia" and "the Books of
Je" accord the "Home of Barbelos" [13] to different Spheres/Archonts, [14] which
can be interpreted on the one hand as ascetic and on the other as libertine
depending on the fingering of various over-subtle dustmotes in the texts. This
latter has been done by the Church father and Bishop of Salamis in Cyprus,
Epiphanius (died. 403), in his script "Panarion haereses". Even though any explicit
libertinism is rejected in "Pistis Sophia", we find in the literature reports regarding
Barbelites who are accused of "obscene rites". [15] According to the Phibionites and
Stratiotics, who are counted amongst the Barbelites, the desirable Lightseed is
inherent in the Sperm and Menstrual blood [16] this has certainly found its
magical expression with Aleister Crowley's libertine spermo-gnostic Thelema. [17]
"Pistis Sophia" accepted by Krumm-Heller (and the 2nd Book of Je") clearly turns
against such rites. [18] "Such people will be [...] destroyed and dissolved," [Je:]
"But their God is Evil."

Even though for both "la redencion reside exclusivamente en el acto sexual," [19]
we find here then deep-seated divergences between Crowley's and KrummHeller's concepts of redemption, which may explain why they ignore each other,
and why Krumm-Heller never even mentions the O.T.O. [20] The question remains
however, why Krumm-Heller never expunged the Thelemic references in the
Initiation and Mass rituals of the Fraternitas Rosicruciana Antiqua. Could it be that
Krumm-Heller was not entirely averse to an entirely Crowley-free concept of
"Thelema"? This concept appears as a male aeon in connection with Jesus in
another Barbelotic script together with concepts of Nous and Logos (while
Barbelos is accompanied by female Aeons).

Krumm-Heller appears to be one of the few Neo-Gnostics who feels chiefly close to
the "Pistis Sophia," to Barbelos. [21] His Gnosis remains Christian and "ascetic"

his Masses contain no Reuss-Crowleyan Sperm passages, [22] no invocation of

Kyrios Phallos nor mystic-tantric ceremonial representations of the Gestation of the
Universe. [23] Since the French Neo-Gnostics, even though they profess to femaleunfriendly Valentinism, [24] do consecrate women as priests and bishops, KrummHeller cannot befriend them at all.

These same grounds may well have moved Reuss to create his own GnosticCatholic Church, at least on paper.

Baphomet is, according to Krumm-Heller, an aspect of Abrasax, and thereby

"Fuerza Cristnica" and "El Salvador del Mundo". Thelema is "la voluntad actuante
en la luz". [25]

"Looking for God in exciting new ways" [26]

In 1895, into the birth-years of the (Valentinian) Gnostic Catholic Church, the first
French translation of "Pistis Sophia" appears. [27] The theosophicallyspiritualistically inspired protagonists of this church advocate a seemingly
continuously changing Gnostic conglomerate of all the available teachings, bound
together by a strictly hierarchical church system. [28] To create order and
overview, Louis-Sophrone Fugairon/Sophronius [29] composes his 400 page
strong "Catchisme Expliqu de l'Eglise Gnostique" [30] (in Paris on the
25/3/1899.) Immediately following the foreword, in an "Avertissement," Fugairon
comes to speak of the "Pistis Sophia". However the complicated system is accorded
hardly as much space as Simon the Magus or the Valentinians, even though the
magical tables of both "Books of Je" (which are appended to the Text of "Pistis
Sophia" = Codex Brucianus) are given close attention. [31]

In "Die Gnosis", a two-volume work by Eugen Heinrich Schmitt, recommended by

Reuss, we find the following criticism on Fabre des Essarts:

"Under "Sophronius", however, who, as Gnostic bishop of Beziers, published an

explanatory catechism regarding the Gnostic church (by Sophronius, vque de
ziers, I-IV, Paris 1899), the teachings fell into a doubtful catholicising current.
Amongst other things the Transubstantiation of the Bread and the Wine, that is to
say, the Fetish-faith of the Catholics, were taken on by Sophronius", and
sanctioned with curious figurines fashioned in coarse materials. The fact that such
a position precludes any depth of contemplation, and that the whole decayed into
a fantastical idolatry, requires no further detail here. The French occultists such as
Papus and Sedir penetrate the matter with a much purer spirit and immeasurably
more deeply and appropriately than these supposed Gnostics." [32]

In all the scripts of the French Gnostics Barbelos retains only sparse mention
even though recognition of Valentinus' authorship of "Pistis Sophia" is demanded.
With the following catechisms [33] however, the basis is laid for a Neo-Gnosticism,
now libertine, now agnostic, (the Ethnography whereof would unfortunately burst
the confines of this study.). [34] In 1906 appears in Belgium, the libertine
interpreted "L'Eucharistie" of Clment de Saint-Marcq, in which the Eclectic
Theodor Reuss sees the Secret of the O.T.O. published: [35] the Union of Man and
God by Assimilation (i.e. the consumption of Sperm), as taught by Jesus Christ.
[36] Consumption of Sperm for magical reasons is anchored in the O.T.O. as the
VIII. The meaning of Sperm as Logos-bearer however, is not found until the IX
here vaginal secretions amongst other things, are added. Only through Crowley
does the IX mutate into a purely magical grade, in which the sexual secretions are
smeared on talismans in order to conjure assistant spirits and demons.

Common to all sex-magicians and sperm-gnostics (whether ascetic or libertine), is

that in the sperm the center of the human-god destiny is seen. As Homeopath,
Krumm-Heller only needed to apply the following "magic" thought: In
Homeopathy, the head, the brain is the center and portrayal of the godly order, the
source of all things. For the sex-magicians the spermatozoon is the representation
of the Sun/the Universe. "The glans of the penis corresponds most naturally to the
form of the human brain." [37] The consumption of Sperm, however, is not
homeopathic (see below discussion in the text example of Clment de SaintMarcq).

Theodor Reuss and Aleister Crowley found well-fertilised Gnostic soil for their
libertine seed, [38] even though neither goes into great detail about their sources.
[39] It is particularly noteworthy that Reuss completely ignored the rich literature
of the French Gnostic occultists, even though he had been in contact with Papus
since at least 1901. [40]

Is he holding to the later rather restrained statement of E.C.H. Peithmann,

regarding who exactly is a Gnostic?: "He who requires to draw up neither logical
conclusions, nor historical researches, nor even moral considerations." [41] [More
on Peithmann below]
Of course any academic Gnostic publication must be a traitorous thorn in the eye
of the Neo-Gnostics, since therein are the worked up details of the Spermo-Gnostic
practice, the which is not exactly encouraging for recruitment. Peithmann elevates
himself above the mists of the academic Gnostic publications: "For the seeker, none
of these scripts that are available in bookstores come into consideration." [42]

Theodor Reuss' mandatory reading for O.T.O.-Members [43]

While not otherwise overly feeble, Reuss does indicate amongst others C.W. King
"The Gnostics and their remains" (London 1864, 1887, Reprint San Diego 1982) as
reading material also recommended in H.P. Blavatzky's "Secret Doctrine". Here
Gnosticism is connected with Hinduism, Buddhism, Qabala and Magic. King
(1818-1888) was in his time the greatest collector of Gnostic gems, now in the
Metropolitan Museum of Art in New York. [44] Reuss is not likely to have
recommended the magic orientated book for its extremely gentle mentions of
Spermo-Gnosis, rather because of the treatment of the desirable themes of
Templars, Rosicrucians, Freemasons, Adam Weishaupt's Illuminati, and Baphomet
(here as Osiris or as Barbelos). Even a century before Michael Paul Bertiaux (Ordo
Templi Orientis Antiqua, La Couleuvre Noir,) C.W. King writes about the
"Machines of the Gnosis" (p. 104).

Eugen Heinrich Schmitt's, "Die Gnosis", (Leipzig 1903, sequel in 1907) [45] unfolds
itself similarly Gnostic and equally as un-academic. Schmitt tries to explain the
various Gnostic systems, turning clearly towards the occult orientated readers and
against the interpretations of the church fathers, who deliberately mutilated their
textual examples. "Pistis Sophia" occurs regularly in his work, Spermo-Gnosis
however not at all.Schmitt corresponded with Jules Doinel du Val Michel and rites
in the foreword in Fabre des Essarts' "Unity of the Gnosis of all schools." Fabre's
Catholicism in the Gnostic-Catholic church, however, he meets with scepticism
(see citation in previous sub-chapter). Similarly to C.W. King, Schmitt touches on
Freemasonry, the Illuminati, Theosophy, and cites names such as Hugo Vollrath,
Franz Hartmann, Nietzsche, Rudolf Steiner, and many others. The Baphomet of the
Templars remains for him however "completely in the dark." [46]

Reuss' O.T.O. behaves itself as Christian-Gnostic [47] and even Crowley used
Christian-Gnostic elements up to 1912 [48] and only built up his own O.T.O.branch with newly invented (so-called Thelemic) word-shells from 1914. [49]
Neither does "Do what thou Wilt" originate from Crowley himself, nor his "Love is
the Law". The first can be found with Augustinus, Rabelais, Schopenhauer or
Nietzsche [50] the latter in a letter from Kellner to his hotly adored wife Maria
Antoinette Delorme. "The closest way to the absolute truth is 'Love'. It is the Law of
all Laws." [51] In Reuss' mandatory reading of G. Herman (Max Ferdinand Sebaldt,
alias Maximilian Ferdinand) "Sexual-Magie. Genesis. Sexual-Mystik", (Leipzig
1899-1903) one finds the sentence "Love is the fulfilment of the Law" (p. I:14). At
least one year before Crowley 'invented' it.

Herman's 5 volumes appear to be Reuss' main source for the "Bausteine zum
O.T.O.-Tempel". With references to Blavatsky, Stanislaw Przybyszewski, SchrenckNotzing and other Occultists [52] Herman undertakes a well-informed Tour de
Force through the occult-scientific activities and publications up to 1900. There are
not only sparklingly detailed descriptions of the physical make-up of the sexual
organs, but also guidance to moral behaviour with regard to masturbation, coitus
interruptus (both reprehensible) and propaganda towards "expedient use of the
force of the creator" and that in service to "sexual and racial hygiene". It touches
not only on the theme of "plague of Jews" but also gives guidance on the breeding

of "suprasexual" psychocratic noblemen. This "bermensch" finds the "Way to

redemption not in the contempt of sexual activity" rather in the "beauty of the
sexual instinct". "Marital duty" becomes "Religious duty", and thus once more the
"main work of the new female: motherhood". Which "techniques" does Herman
offer? One averts threatening masturbation, by touching one hand to the back of
the head (cerebellum) and the other to the genitals. "Thereby we achieve an
equalisation of the nervous tension." The noble bermensch, "Germanic, earthly,
robust," practices Karezza (Herman refers to the Christian Oneida-Community),
when he isn't saving his sperm for the breeding of "Nobel-borns". "The whole
nervous system is strengthened and empowered by the retention [of sperm] or
absorption of sperm [without Ejaculation]" These are the "sexual-religious duties"
of the "third gender," that delights in erotic love with women or men in equal
measure. According to Herman, pure homosexuality (whether female or male)
brings about physical consequences (or has these as its cause). The consumption of
sexual secretions (Reuss' and Crowley's favourite theme) is however also found in
his chapter on "Defloration und Necrophilia" as "a sort of bipolar eating mania"
devoid of religious meaning. Satanism is felt to be "a phenomen on of Worldcitydegeneration leching after new stimuli."
G. Herman, Max Ferdinand Sebaldt,
Maximilian Ferdinand, Ariosoph, Theosoph,

There remains "before all things the sewing machine is the great seductress to
lonesome sensuality", Herman's citation from Pouillet's "L'onanisme chez la
femme" (Paris 1880) and mandatory reading for Reuss' O.T.O., as follows (scene: a
factory for military uniforms):
"In the midst of the regular whirring of about 30 sewing machines, I suddenly
heard a machine running at a much higher tempo. I turned to the relevant
seamstress, a brunette of 18 to 20 years. While automatically tending to the piece of
work she was sewing, her face brightened, her mouth fell open slightly, her
nostrils trembled, her feet moved the pedals with steadily increasing speed.
Shortly thereafter I noted a fixed gaze, her eyelids sank, her face became pale, and
she threw back her head. Hands and feet suddenly paused and stretched
themselves: a suppressed cry, followed by a deep sigh, lost itself in the noise of the
surroundings." [53] Thus far on the topic of eroticism and uniforms as building
blocks of the O.T.O. temple.

The Templar's Reich The Slaves Shall Serve. Aleister Crowley Ordo Templi
Orientis Fraternitas Saturni Theodor Reuss Hanns Heinz Ewers Lanz
von Liebenfels Karl Germer, Arnoldo Krumm-Heller Martha Kuentzel
Friedrich Lekve Hermann Joseph Metzger Christian Bouchet Paolo
Fogagnolo James Wasserman.

O.T.O.: Without Value Sans Valeur

Even though he is familiar with Papus and most of the occult protagonists of his
time, Arnoldo Krumm-Heller derives his Gnostic succession from his German
countryman Dr. Phil. Ernst Christian Heinrich Peithmann/"Basilides" (born.
3.5.1868). Heinrich emigrated to the USA in 1894, worked sporadically in Germany
and only remained there for any significant period from 1920 onwards. [54] From
1903, Peithmann's "Scripts for the Educated and the Thinking" introduce "Gnostic
Fathers" as a part of the series "Biographia Antiqua" (Start 1900). In 1904, his
incredibly long work "Der Gnostische Katechismus" [55] appears. In
Sdhemmern/Westfalen
in
1920
Peithmann
calls
his
"Gnostische
Mysterienschule"/"Altgnostische Kirche von Eleusis" into life, which is not
exclusively attached to the "Pistis Sophia", rather follows a cosmogony of
Peithmann's own construction (see following text example.) "Peithmann et Reuss
avaient chang leurs systmes. Selon Peithmann, les grades de l'O.T.O. taient

sans valeur." [56] This may be a further possible cause of Krumm-Heller's silence
with regard to O.T.O. From 1927 Peithmann was publishing in Henri Birven's
"Hain der Isis" [Grove of Isis], in which from 1930 onwards, Crowley is regularly
denounced. In the 1990s, Ruben Pilares Villa in Peru acknowledges from his
documents that Peithmann/"Basilides" must have given the succession to KrummHeller in 1934. That must have occurred in America since Peithmann emigrated to
the USA in March 1933, (under duress.) (died 4.7.43). Krumm-Heller "fue
consagrado [but before 1930] [57] Obispo de la Iglesia Gnostica con todo el ordinal
de estilo y en un congreso que celebraron los grandes dignatarios de la Antigua
Iglesia Gnostica en Londres, hace algunas semanas, se resolvio a levantar de su
sueno a esa Iglesia Santa. Visite al Patriarca Basilides y este confirmo mis poderes
para crear congregaciones y paroquias" in Spain and America. [58]
Ernst Christian Heinrich Peithmann Basilides Gnostische Mysterienschule
Altgnostische Kirche von Eleusis

It is possible to assume that Krumm-Heller follows the Gnostic ideas of Peithmann,

[59] who wishes to liberate the Seed (thus also the Logos) by means of a "pure
sexual life [...] removed from servitude" to Matter. [60] The sexual magic of the
F.R.A. is accordingly based on the aversion to ejaculation. [61] Peithmann's
demand, that the generation of children is to be refrained from, is not followed
consistently by Krumm. He appears, like Reuss, to have found a balance between
libertine way and ascetic gnosis.

This is in accord with the homeopathic teachings of the moderation, the Golden
Middle Way of the Ancient Greeks, for the purpose of maintaining the balance on
all levels of human existence. In contrast Aleister Crowley's libertine Gnosis,
demands Optimum by means of Maximum. [62] Christian feelings of guilt and
Gnostic rejection of the worldly penetrate even for Crowley: "Pleasure as such has
never attracted me. It must be spiced by moral satisfaction." [63]

E.C.H. Peithmann: Gnostic Catechism Asceticism

Peithmann: "What does this pompous being, the demiurge or Devil actually mean?
It is the fantastical beauty and captivating appeal of Nature, that numbs the senses,
that enchants and dumbs the soul, seducing it to reincarnation. With the illusory
splendour of magnificent forms, colours, tones and scents, Nature covers up the
scents of murder that lie beneath, and hides the lurking foulness and corruption.
Unto this come also the sad joys of the body, that forever promise satisfaction but
never make true: above all the joy in eating and drinking and the carnal congress
of sensual lusts. [Rom. 7:18, 8:12-13, Gal. 5:16-17, 19-20, 5:24, 2. Petri 2:10] [64]
How deep is the descent into Matter? Until the profoundest depths of Chaos are
reached, until the pilgrimage leads the tired Wanderer along the outer boundaries
and back unto the Highest, the Spirit.(Read: Empedocles.) [The fallen Adam and
Eve are cared for by Mother Wisdom (Pistis Sophia after Her fall?):]
To what end the instruction in wisdom? They were given instruction that they
should seek foodstuffs to maintain their bodies. Sated by the sensual, they then
came into union in carnal congress.
What influence did the body have upon the soul? Seduced by the sensual pleasures
of eating and drinking and the lower sexual union of the animal sort, the people
became ever more entangled in the material and eventually the soul became the
complete slave to the body, whilst the inner light was ever darkened and forgotten.
The body, that was to be a useful and willing tool, became the tyrant of the human
mind and his soul, and so the soulful man became the material man as we know
him today. [Rom. 6:16-19, 7: 23]
What is the nature of the confusion in the ways of nutrition? While man first ate of
fruits and herbs, over time he fell into the unnatural practice of eating dead
animals, which did not fail in its corrupting action. [65]
Where else has the degeneration of man shown itself even more strikingly? In his
sexual relations. [Read: Rom, Chapter 1.]
What is the root of whoredom and adultry? The world-soul, abandoned by the
holy spirit, venged itself on its departed love, by causing Babelon or Aphrodite to
cause adultry and whoredom amongst men. With this she thought to plague the

divine spirit inhabiting man, and to sadden it, by causing it the same fear and
jealously as she suffered.
What meaning does the Gnostic Church accord to marriage and sexual relations?
Carnal congress belongs to the lower world, that of evil. Marriage, which the
church has made a holy act, even a sacrament, after the example of certain heathen
folk, is an institution of the demiurge and the world-tyrant. The gnostic church
knows and teaches that marriage and the generation of children are a creation of
the demiurge and nothing man can do can damage the demiurge more painfully
that to keep to a chaste and renounced life, [66] namely staying far from that which
the lord of this world has ordered." [67]

"The Nassenes or worshippers of the true Brazen "Serpent"

Peithmann "The Nassenes received their names from the hebrew word "nachasch",
Serpent, because they sang songs of glory to the serpent. Snake in Greek is "ophis",
thus they were also known as Ophites [...] The hidden power of Sperm. In the
evangelism according to Thomas we are told: "Who searches there, he will find me
in children of seven years old. Hidden there, I will be revealed in the 14th age."
Therefore the gnostics lay the original being of all things in the originating Semen.
[...]

Sexual abstinence: For such reasons the Nassenes celebrate the secrets of the "Great
Mother" [...] they most strictly forbid any sexual relations between the Man and the
wife." [68]

"The Lightseed, the Holy Spirit, the Logos spermtikos, is the organ of true
Knowledge [...] In the descent of the redeemer the first act of salvation is carried
out upon the fallen wisdom in the upper world. His second or main work is
carried out upon Earth, where by his mere appearance but also by his preachings,
he reveals his unknown and unwitnessed Father. To his believers he brings new
powers, so that they can despise and conquer the angels of the sexually creative
Demiurge. The demons are dissolved and the disciples united with the Master, by

means of the descent, Hell is tamed and judged, the devils are deceived by his
humility and his despised form." [69]

Just as Reuss in the O.T.O., Peithmann mixes up Gnosis and Hatha-Yoga in his
Church.
Peithmann: "Sexmagick is to be seen as the most important moment of the Gnosis.
The gnostic makes no secret of the fact that in his view of the world and in occult
exercises everything revolves around the great sexual treasure that the Lord
expresses in the words: "For there are some eunuchs, which were so born from
their mother's womb: and there are some eunuchs, which were made eunuchs of
men: and there be eunuchs which have made themselves eunuchs for the kingdom
of heaven's sake. He that is able to receive it, let him receive it! (Matth. XIX,12).
This refers to a spiritual cut with a supernatural knife which succeeds in that
which Dr Steinnach and his followers have tried in vain to achieve by means of
unnatural operations: the growth of the puberty-glands or the inter-cellular tissues
instead of and at the cost of the gonads. The visible resultant being the
rejuvenation of the body, by means of the invigoration of the internal secreting
glands. [...] [70] The same power that is normally used for mortal generation or as a
means to lustful pleasures, is capable of a transfiguration that is impossible for the
normal man even to dream of, a transfiguration that leads to salvation." [71]

"Man and wife [...] can only redeem one another. One cannot abstain from the
assistance of the partner if he wishes to be finally freed from the "Wheel of rebirth".
The lections of the mystery school, existing in Sdhemmern i. Westf [Those
interested are requested to contact the "Gnostische Mysterienschule" Sdhemmern
i. West enclosing postage.] such as the course on gnostic breathing, the magical,
mystical or esoteric courses are not intent on achieving some sort of amazing and
spooky manifestation as in certain Tibetan schooling, rather they go towards the
Immediate Work. The immediate return of the "lost son" to God that is the
objective of the Gnostics. [...] [72] According to their most secret, purely verbally
transmitted instructions, the main effort is to create a flow of power to the roof of
the skull. By this exercise it is intended to make available the entire sum of energy
that is usually expressed in the animal, that is the sexual act. [...] The creation of a

glow in the body is known as "Tumo. In the secret teachings the most effective
Tumo plays the role of a gentle fire, that warms the generative fluid and leads the
powers therein through the fine nerve-channels into the roof of the skull, where
instead of carnal lusts, mental and spiritual bliss are generated." [73]

Peithmann distinguishes the upper and lower Christ. Without going intensively
into the question of the corresponding gnostic superstructure: "Nothing dawns on
him [a critic], when the Gnostics disown the jewish Messiah, despise the worlddominators and their lusts, revile the lords of sexual procreation, belie the external
ressurrection of Christ and reject the bodily creations of marriage." [74]
Peithmann, however condemns homosexuality, as "Sodom's Sin [...] bestial
aberration of Gomorrah". [75]

Even though Peithmann assembled his own Cosmogony from the fullness of the
available Gnostic primary materials, his simple Gnostic catechism bears more than
a passing resemblance to that of Louis-Sophrone Fugairon/Sophronius (even
down to the chapter divisions and headings). This appeared only five years before
in Paris: the relatively demanding "Catchisme Expliqu de L'Eglise Gnostique."

Essentially the French Gnostics breath a similar Spirit: "Comment l'homme a-t-il
dsobi la loi concernant sa reproduction? Par des accouplements illicites, non
seulement entre homme et femme, mais avec les femelles de l'anthropode
prcurseur. L'Eglise gnostique n'a-t-elle pas institut des degrs d'initiation qui
font parcourir ses membres les diverses tapes de la vie religieuse? Oui, et ces
degrs sont au nombre de sept, savoir: le borborianisme, le coddianisme, le
nymphionisme, le stratiotisme, le phibionisme, le zachesme et le barbelitisme."
[76]
Joanny Bricaud later changes the names of the individual grades, the Barbelites
become "Servants of the brazen Serpent or of the Star."

Peithmann even names the following "true Gnostics" in exactly the same order: the
Borborians, Coddians, Stratiotics, Phibionites, Zacchaeans and Barbelites. [77] He

cites Fugairon nearly word-perfectly and adopts the "Grade system" of the French
Neo-Gnostics. The source of this enumeration is Epiphanius, Panarion XXV 2,1XXVI 13,7, in which the Spermo-Gnostics are introduced. Never is it made clear
however, whether Peithmann rejects the libertine practices attributed to these
groups, or whether he practices them himself: that is to say the offering of
Sperm to Christ (through consumption) and the use of menstrual blood as the
"Blood of Christ" for "spiritual nourishment". The main issue is the avoidance of
siring children.

In his discussion of Eugen Grosche's "Magische Briefe: 8. Brief. Sexualmagie"

(Wolfenbttel 1927), Peithmann's only complaint is that the libertine sex-magician
Grosche (founder of the Fraternitas Saturni) remains silent upon the topic of the
"complete love of the Pneumatics" (People of Spirit), otherwise entrusting the
misogynistic little book to the "advanced reading public". [78]

More on Peithmann in the article about the Wandering Bishops.

Even more Seeds of Light

Ernst Tristan Kurtzahn Daiytanus Gnostische Kirche in Deutschland

Another "associate" and member of Reuss' Ordo Templi Orientis recommends

Peithmann to the potential public, namely the administrator/teacher Ernst Tristan
Kurtzahn / Daiytanus / E. Tristan K. [79] In 1924, one year after Reuss' death,
Kurtzahn published "Die Runen," which already makes a point of self-discipline
with regard to procreation. The female must understand her "virginity" correctly,
and give herself completely into "serving", since the "twaddle about the 'equal

rights' of man and wife is most odious!" Kurtzahn also senses a racial origin of:
"Our entirely un-Aryan Life. The pollution of our traditions, our literature, our Art,
our entire public life by certain purposeful enemies of the Aryan race!" [80] One
wonders how Reuss would have expressed himself to his companion. [81]

A few years later Kurtzahn takes up the quill once more. In 1925, in the foreword
to his "Die Gnostiker" (once again appearing in the Baumann Verlag Bad
Schmiedeberg) the "Pistis Sophia" is accorded the status of an "actual" Gnostic
scripture. Like Peithmann (whom Kurtzahn refers to as a contact address) and
Krumm-Heller, Kurtzahn now admits to performing Karezza. In the
aforementioned book, the misogynistic Kurtzahn cites one Valerie Gyigyi as
"contemporary Gnostic", who distinguishes herself by a "high degree of insight."
"The strong half is the man, who also received his seed as Law, whereas the
weaker half even now bleeds from that place where the knot of Life once sat." [82]
This Ms Gyigyi had found a place 11 years before in Reuss' "Parsifal und das
Enthllte Grals-Geheimnis" wherein Reuss revealed himself as her "Master".[83]
The Sperm alone "is Spirit-bearer and as such only of Man" Kurtzahn now
continues. "Man retains his Seed and uses it, the 'Son' the Light-seed, the lower
Christ [as met in Peithmann's texts] as the way to the FATHER. For himself as well
as for his woman." "Only through the Man can the woman be redeemed and that
by the [purely spiritual] moistening with the seed of light." Kurtzahn clarifies the
Way to Redemption: Man and woman lie together in a state of sexual arousal,
open, by the use of breathing techniques [84] a new nerve-centre in the breast (i.e. a
Chakra), and draw the Light-Seed over the laryngeal-Chakra into the pineal gland,
exactly as taught by Kellner and Reuss. [85]

During this Gnostic marriage "under no circumstance may an ejaculation seminis

be permitted, stronger yet after a gentle immissio membri virilis in vaginam it is
only allowable to make a gentle movement under complete willed control of both
partners." [86] [Love under Will?] The rest of this pro-theosophical book is a
dealing in death and the Devil, Gnostic textual examples and the revelation of
crass misogyny. In the latter Kurtzahn sees himself supported by Hans Blher. In
the advertisements: Peithmann's 'Gnostischer Katechismus', Reuss/Crowley's
'Gnostic Mass' and Reuss' 'Aufbau-Programm der gnostischen Ur-Christen O.T.O'.

More on Kurtzahn in the article about the Wandering Bishops.

Chevalier Le Clment de Saint-Marcq: "L'Eucharistie"

In 1906, the 38-page brochure of Chevalier de Saint-Marcq appears, in which Reuss
sees the very highest O.T.O. secrets laid bare: L'Eucharistie. [87] In 1914 Reuss
points to the sins of sexual loneliness (= masturbation) in his "Parsifal" and he
mentions Saint-Marcq as a quasi-remedy.
Fascimile of L'Eucharistie re-printed in: P.R. Koenig: "Der Grosse Theodor Reuss
Reader", ARW, Muenchen 1997; Reuss called this pamphlet a revealing of the
central secret of the OTO: only sperm contains the Logos: no women needed.
Reuss wrote to Le Clment the following meaningful lines (we carefully reproduce
his jargon): "I enclose two numbers of the "Oriflamme" which will show you that
the Order of the Oriental Templars is in possession of that same knowledge
contained in your "L'Eucharistie"". In effect, we find in the "Oriflamme", published
in 1912, this, which clearsthe matter: "Our Order is in possesion of the key which
opens all the masonic and hermetic secrets: it is the doctrine of sexual magicc, and
this doctrine explains, leaving nothing in the dark, all masonic symbolism, every
religious system". The quote is in chapter X (La question du satanisme) of Ren
Gunon's "L'Erreur Spirite", originally published in 1923. [88]
The fact that Reuss printed and published his Parsifal-manuscript in 1920,
indicates that, despite his comrades in arms being Kurtzahn, Peithmann, KrummHeller, etc., he retains a penchant for the libertine interpretation of sex-magic. The
adherents of the two orientations generally disapprove of each other. [89]

Who is this Saint-Marcq? In 1804 the Parisian Doctor Brnard-Raymond FabrePalaprat (1773-1838) believes to have discovered the papers of the "original"
Templars and establishes his Templar order one year later. He consecrates the
radical socialist and former catholic Ferdinand-Franois Chtel (1795-1857) as a
bishop and since this time history seethes with the offspring of this Order and its

church. [90] One example is the poet Josphin Pladan (1858-1918), who annealed
his order ("Ordre de la Rose-Croix du Temple et du Graal," that bears the early
O.T.O.-Lamen since 1895) [91] with that of Grard Encausse/Papus'. The
succession of the Order of Fabre-Palaprat lives on in Papus' "Independent Group of
Esoteric Studies" and its Belgian branch KVMRIS. One of the "secretaries" of the
KVMRIS is the Chevalier de Saint-Marcq. [92]
Since Aleister Crowley was surely mindful of Saint-Marcq in his chapter on "The
Eucharist" in "Magick in Theory and Practice" (Paris 1929), [93] several (translated)
excepts follow.

Saint-Marcq: "The host is not an image, nor symbol of divinity: according to

catholic faith it is divinity itself, at the same time materially and spiritually present
in the person of Jesus Christ, whose conscience and sensibility are entirely present
and alive in the smallest particle of a consecrated host." Here the teaching, "that
Christ entrusted into the ears of his disciples:" [Follows John VI, 47-55, from that:
"He who eats of my flesh, and drinks of my blood, has eternal life."] [94]
"How does a man give of his flesh to eat and of his blood to drink without cutting
himself or rending his limbs, without injuring himself, without damaging the
integrity of his body? We have no choice. We are obliged to take that which science
furnished us with: the procreative semen is a comestible material, semi-solid, semiliquid, which therefore can be eaten or drunk; it is at once flesh and blood [...] it is
always the same act repeated with the same words, and the same effects, which
still brings to life among us, in thousands of different places, the figure of the
founder of Christianity." Saint-Marcq now brings in texts from the Bhagavad-Git,
finding for example. "VII.8. I am, so speaketh God, the masculine force in the Man"
or "IX.18. I am the immortal Seed" and draws in Egyptian and Greek examples.
"This universal belief in the possibility of establishing a bond between man and
God is therefor anything but a local superstition." Of course there is never any
need for "congress with the opposite sex", and that brings us to the XI. [95]
Saint-Marcq calls this "agape, du grec agapo." Long before Crowley.

In 1910 the Chevalier's sequel appears: "Les Raisons de l'Eucharistie," from which
however, nothing notable seems to be able to be drawn.

Interestingly, the homeopath Krumm-Heller also sees the Sperm as half-fluid/halfsolid. This astral liquid is for him the "mediador," that is to say "Cristo," from
which can be concluded that the power and the essence of the true conveyor can be
found in the spinal marrow and the genitalia. [96] Yet Krumm-Heller strives for
androgyny, needs the female and rejects masturbation and homosexuality.

Krumm-Heller: "En el acto sexual debe separarse a Dios de la bestia, al angel del
macho bravio. La voluptuosidad carnal ha sido la que ms ha denigrado al
hombre, y hay que tener en cuenta que en ese momento, en un extasis de amor,
debe confundirse con la Fmina [...] En cuanto a la Trinidad, el Padre-Dios en un
extremo y la materia en otro, no pueden ser entrelazados sino por Cristo como
nexo de unin. Pero el Cristo nada puede hacer sin elauxilio de la Serpiente, ya que
la fuerza y el poder lo residen en ella. En sus misterios encontramos pura
fisiologia. El Padre es la cabeza, el cerebro increado. En su base y en el extremo
opuesto, la material, el organismo duro concebido por la carne. En el medio, el
lquido, el semen creado por si msmo." [97]

Isopathy?
Even when the sperm is seen as the bearer of the holy logos, it can hardly be
applied as a homeopathic remedy, since the similarity-concept of the homeopathic
medicine is based at the level of the holistic nature of the individual general
symptomatic condition and the nature of an underlying illness. [98] In order for
Sperm to have pharmacological effects as a universal homeopathic remedy, it
would need to be an actual medicine first, which as a material substance it is not. It
would only become such if it underwent the process of Hahnemannic preparation.
That is to say, to take it from its material form and transform it into its energetic
state.

To potentiate sperm, however, would be unnecessary if the Logos was already

immanent in the proto-tincture [German: Ur-Tinktur]. Further, since the human
aspect is not being eliminated, but rather potentiated, and since
miasmic/homeopathic predispositions are possibly not only passed on in the
DNA, but rather that the influence of illnesses acquired during the life-time of the
parent can also be transmitted via procreation to the next generation, (Syphilis for
example), [99] so for these reasons Sperm should not come under consideration as
a homeopathic gift/universal medicine, not even in potentiated form, without
most precise prior pharmacological trials. This problem of the "Ideal Sperm"
logically reveals itself in an HIV-infected substance. [100] The homeopathic view
does not explain the introduction of Godliness. Up to now, however, no
homeopathic pharmacological studies are known to have been carried out on
Sperm, whether potentiated or not, and therefore all questions on the matter must
remain open.

A possible connection of Spermo-consumption and healing could be construction

in the context of isopathy. Where homeopathy works with foreign substances,
bodily substances and products of illness, so isopathy presents foreign and bodily
substances such as blood and urine (also in potentialised form) as illness-triggering
agents (material/matter, pathogen). "Isos pathos" means "equal to the suffering".
Here is revealed the spiritual relationship between Isopathy and Spermo-Gnosis.
Regard the following:
Arsenic in case of Arsenic poisoning
Potentiated Streptococcus in case of Streptococcus infection
Sperm in case of Spermo-poisoning
Logos in case of Logos-poisoning. [101]

Given the tractability of Gnostic thought, this should be practicable without further
ado. It does trigger however, further questions such as: Which divinity or which
logos is acting as a poison on what or whom? or whether it wouldn't just be
simpler to consume or unite with the logos in the old-fashioned Gnostic-tantricyogic manner without homeopathic and/or isopathic conceptualisations.

The question too, remains, what Gnostic, homeopathic or isopathic effect is had
upon the Host in Crowley's Gnostic Mass (if containing Sperm and menstrual
blood) when, according to the practice of the "Caliphate", it is heated in the oven to
160 Fahrenheit (to neutralise the HI-Virus). Perhaps the Amrita really should
coagulate?

Magie Sexuelle
In 1994, Krumm-Heller's F.R.A. and Clymer's F.R.C. are annealed in Brazil in the
person of Ernni de Paula. To test the compatibility of the two systems, P.B.
Randolph was apparently evoked. However, this is not the place to present a
detailed biography of Randolph, nor to introduce his teachings. [102] To compare
the sexual magic of the "Hermetic Brotherhood of Light" with that of the O.T.O.
and the F.R.A., I have requested Joscelyn Godwin, an authority on Randolph, for a
hypothesis. Randolph is best known for his apparent principal work, the "Magia
Sexualis". [103]
Godwin: "I think that Magie Sexuelle is freely adapted from the manuscript
instructions given (or sold) by Randolph to the members of Eulis. But since no
copy of these is known, I can only compare Naglowska's text [104] with (a) the
teaching documents circulated by the H.B. of L. in the 1880s and 1890s, and (b)
Randolph's published works. (a) TheH.B. of L. documents, especially "The
Mysteries of Eros," were largely adapted by Thomas H. Burgoyne and Peter
Davidson from Randolph. They include the basic theories of Magie Sexuelle and
the principles of Volantia, Decretism, and Posism, but they lack the chapters on
Hermetic correspondences (colors, music, substances, etc.) and the detailed
instructions on positions for intercourse. (b) A comparison of the chapter on magic
mirrors (Magie, ch. XIX) with its source in Randolph's Seership!, Part II, shows that
the adaption is extremely free. Many sections are left out, a few things added. This
could be because Randolph wrote a different version in his manuscripts from what
he printed in his books. But I don't think that is the reason, because the style of the
whole of Magia Sexualis (imagining the English behind the French text) does not

resemble Randolph's in the least. I think therefore that it is freely adapted by

Naglowska, and that until the Eulis manuscript is discovered, we can't say what
details may have been her own. Therefore I agree with Gordon Melton that MS is
not "written by Randolph," but I think it's closely based on him. Now to the
questions concerning the FRA of Brazil, and how far their Weltanschauung fits
with Randolph. In The Grand Secret, or Physical Love (San Francisco: Pilkington &
Randolph, 1861-62), pp.76-77 and elsewhere, Randolph recommends a form of
Karezza (thoughwithout so naming it) in which the prostate fluid is ejaculated but
not the sperm. He says that the reader has to write to him to get the practical
instructions, called "The Golden Letter." In this book (his first on sex) he violently
condemns masturbation, prostitution, and any non-loving sexual intercourse, and
recommends that sex between lovers be infrequent, reserved for special occasions
when both parties are most willing and usually open to the possibility of
conception. Randolph never reprinted The Grand Secret, probably because he later
came to believe that Karezza was wrong. [105] In later works he calls the Oneida
Community, who practice it, "masturbationists." [106] But doubtless there were
followers of his who did not agree.
Surprisingly enough, the FRA group could rightly be said to be followers of
Randolph's earliest sexual teaching, i.e. including Karezza. Their asceticism,
vegetarianism, [107] use of sex as a sacrament and of sperm only for making
children, closely resemble the teaching of the H.B. of L. under Davidson, who
considered that he was "cleaning up" Randolph's work. The inferiority of woman,
however, is not attributable to either Randolph or the H.B. of L., as both of these
regardher in a sense as a superior being. I think this is something the FRA deduces
from Pistis Sophia." [108]

R.S. Clymer's F.R.C. rejects Karezza. See "Clymer's reprint of Eulis (called The
Immortality of Love, Quakertown: Beverly Hall Corporation, 1978, p. 72), [109]
which shows that Clymer was very much anti-Karezza." In Randolph's text where
is stated (p.72), that the Man "effectually control[s] the ejective action of the
seminal vessels: but he is an unwise and suicidal man who attempts a thing so
unnatural and injurious," Clymer introduced a footnote, that this method can lead
to brain damage and an infected pro state and is even worse than Masturbation.
Clymer expresses himself in a similarly excited fashion regarding Jean Mallinger's
International Secretary to the FUDOSI, Marc Lanval, who supports Karezza. [110]

So it remains completely unclear which practices the Brazilian F.R.A./F.R.C.

actually followed.
The main distinctions of Randolph's system to Reuss' and Crowley's: the O.T.O.
protagonists used the female aspects of their partners (if at all) only as necessarey
evil in their magic.

Paul Kthner/"Raphal" with the Theosophist Hugo Vollrath already published

Randolph's/Burgoyne's "Light of Egypt" 1908. (2. Revised edition 1924). [111] This
raises the suspicion that Krumm came across at least this "Starwisdom and
Alchemy" Thanks to the recent new German edition of Pascal Beverly
Randolph's supposed "Magia Sexualis", the German reader can once against be
oriented as to what religiously dressed-up sexuality has to do with the magical
charging of amulets, menstrual blood, magical mirrors and the animation of
statues. [112]

Comparison with the Lectorium Rosicrucianum [21]

LR: "There is no known quotation from the Evangelium Pistis Sophia, that has any
direct bearing on the matter of Vegetarianism. Probably for the simple reason, that
for the serious seeker of Gnostic mysteries it is obvious and goes without saying.
Of course eating meat will connect the human with the subtle aethers of the
animals. [...]
Man and woman have and have always had the same possibilities, to embark on
the path of redemption. Of course the historical exponents of the woman are
hardly known due to their discriminated position in the past. The Gnostic path of
initiation has nothing to do with a sublimated use of the human generative power.
The separation of the human upsurgence of life into two genders is the result of the
emergency-decree for our fallen dialectical world. The central goal of procreation is
therefore explicable from and applicable to the nature of birth and death, and for
this reason is in no way suitable as a medium of redemption. Its purpose and its

positive justification thereby finds itself purely in its task to preserve the human
species. For this reason, sublimation in the sense of the Karezza-method you
mention can only create a change in consciousness within our nature, but it misses
the fundamental basis for the liberation from this Nature.
If in certain circles there is talk of sexual practices and orgies within Gnostic
brotherhood, then there can be no possibility that these are original and bonafide
brotherhoods. [...] A core characteristic is the so-called Hermaphroditism, that is to
say, [the Born-again Human] is androgyne, Man-Woman in one, and therefore
parthenogenetic. In this moment the conflict of gender separation is fundamentally
resolved. When there is spoken in the Evangelium Pistis Sophia of the "male" help
of Jesus for the "female" Object Pistis Sophia, then is meant the union of the soul
with the spirit, the alchemical marriage of bride and groom. The same union can
take place in the re-born being of man or woman." [113]
Both have the fundamental possibilities for redemption locked away in latency [...]
no distinction in the biological sense, rather an explanation of the processes of a
bipolar system in the Omniverse." [114]
ALEISTER CROWLEYS SEXMAGICAL SYSTEM

Aleister Crowley maintained that the task of his sexmagical organisation Ordo
Templi Orientis (O.T.O.) was "to restore Christianity to its real status as a solar
phallic religion." 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 Order 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. 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 leader, the Outer Head of the Order.).
XI: twofold (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. Crowleys own preference was that "I am inclined to
believe that the XIth degree is better than the IXth degree." Ultimately in the
O.T.Os sexual magick everything came down to semen more recently likened
to a computer harddisk preformatted to be loaded with software and used at
will. Crowley: "The industrial use of Semen will revolutionize human society." His
instructional text 'Amrita' defines the use of semen as counteracting "Asthma,
Bronchitis, Neurasthenia, Obesity, Stricture, Some cardiac distress, Greying hair,
Loss of interest in sex." To avoid charges of quackery, the current American O.T.O.
or 'Caliphate' denies the medicinal use of this 'Elixir of Life', and claims that it
"does not practice medicine." For sacramental purposes, this O.T.O. uses hosts
made with honey, meal, and winelees called 'Cakes of Light' (which may however
contain small quantities of blood or semen: "ashes from burned cakes of light
prepared according to Crowleys' Liber AL III;23[25] would be acceptable as an
additional ingredient"). (19631967 the Swiss O.T.O. used a total of 3,000 Hosts
obtained by the Crowleyites from a genuine Catholic convent. The incensegrains
had been opportunely supplied by the Chief Sacristan of St. Gallen Cathedral. And
the wine for the Mass came directly from the Bishop.) According to Crowley
these Cakes should include menstrual fluids, but "In my Mass the Host is of
excrement" magically speaking, blood and excrement attracting spirits, sperm
keeping them alive. He also noted in his diary on May 30, 1923 that "The Dalai
Lama is right to have the faithful eat his excrement." There are many other
elements of O.T.O. doctrines that can prove inimical to its public relations image:
the requirement for the crucifixion of a frog in one O.T.O. initiation ritual, advice
given to members that they can consider those without the pale of the Order as
inferior beings, and blatantly antidemocratic elements in the various O.T.O.
constitutions, antisemitic statements and texts that could be said to interfere with
religious freedoms, just to mention a few. Theodor Reuss, German founder of these
Oriental Templars in 1906, went further: within the O.T.O. community the use of
money was to be forbidden. Every member over 18 was obliged to labour daily;
those refusing to work were to be punished by forced labour. In Reusss O.T.O.
utopia, each child was brought up by the community, where doctorpriests under
parental supervision would teach children from the earliest age on that the sex
organs were holy (maybe Crowleys idea that all children from infancy should be
accustomed to witnessing every type of sexual act came from this.) Those who
were not found capable of producing healthy children by a 'medical board' were
not allowed to breed, while those who produced children despite this decree

would be punished by forced labour. These extreme ideas have not survived in
modern versions of the O.T.O., if indeed they were ever espoused beyond Reusss
essay. While the O.T.O.s initiatory system is a sort of bureaucratic club game, it
has a religiously associated section under its obedience: The Gnostic Catholic
Church. It intends "to restore Christianity to its real status as a solarphallic
religion." In 1906, Chevalier Le Clment de St.Marcq had published a booklet
about the Sacred Spermatophagy, called 'L'Eucharistie'. It described what Reuss
called the ultimate secret of the religious aspect of the O.T.O.: the more sperm you
eat, the more the manifestation of the Christ takes place within you: no women are
necessary for that. The consumption of sexual secretions borders on
anthropophagia, the assimilation of selected individuals who possess awe
inspiring powers, in order to neutralise or even to use them. The Gnostic aim is to
release the human from his stifling entanglement with the physical universe, and
to help the pure Spirit in its return to its Divine potential. One common
characteristic of all the SpermoGnostics in the context of most of the many
O.T.O.versions is a reduction of the sexuality unto the male physiology. Orgasm
for pure reasons of lust is avoided, unless ejaculation is refrained from, or the
intention is directed to drift away from the immanent orgasm and concentrate
itself upon wishes that under the circumstances appear worldly in the extreme.
Sperm remains the point of focus. In the enthusiastic high of the genetic and
gnostic superiority of the male, femaleness vegetates in a bizarre nomansland of
androgynous necessity and almost reprehensible superfluousness. The female
Logos remains mute. In the O.T.O.s Gnostic Mass a host called Cake of Light
contains the Logos. Ingredients are sperm, blood and vaginal secrets. This cake of
light is made outside the ritual of the Gnostic Mass. It is given its character in the
making. It is consecrated, but not transsubstantiated. The deity in the cake of light
is the 'Childe', properly an aspect of Horus (or a sort of homunculus) and not of
either Osiris or the cognate Christ. Transmutation is change of form, in the instance
of the pertinent passage in Crowleys Mass, by chemical processes of digestion.
Transsubstantiation, on the other hand, is change of essential quality without
change of form. Transmutation is a physiological process. Transsubstantiation is a
nonphysical process. Thus, a cake of light is transmuted in the preparation, to
afford a character appropriate to the "miracle of the Mass": its a sexmagical
medium of the participants 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 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." Consumation of the host is necessary, body contact.

Some say, it is not the host that is changed but the consumer of the host. Throught
contact with saliva, chewing, stomach acid. This is the transformation, the
unification of the host with the consumer. The thelemic host changes the consumer
contrary to the Roman Catholic host. A Roman Catholic host is said to be
transsubstantiated during the RC Mass, a change of its invisible essence (for the
entering of the realpresence of the Christ) without a change in the appearance and
chemical qualities of the thing. If a thing such as that was both transmutated and
transsubstantiated to the body and blood, it would become actual bleeding meat
from the transmutation. The technical term for the bishopric in the context of the
O.T.O. Phenomenon is Wandering Bishop or Episcopi Vagantes. This status is not
defined by character qualities, not by education or theological position. These
bishops are not elected by a canonical church, are not proposed as an ordain by a
suffragan and not bound to a historical episcopal see or consecrated by an official
bishop according to the canonical procedure. A real bishop is not a successor of a
sole apostle because only the synod/college of bishops in toto is heir to the college
of the apostles. Therefore: no Wandering Bishop has a real apostolic succession.
There is no Holy Ghost in WanderingBishopconsecrations. The instrumentum
consecrationis is of no apostolic value. Nevertheless, Wandering Bishops are
collectors of papers and diplomas. In this context, Reuss tried to make Crowleys
'Gnostic Mass' the "official religion for Freemasons" in 1920. But nowhere in the
constitution of the O.T.O. was the office of O.H.O. connected with leadership of
any church. In his introduction to the 'Ecclesiae Gnosticae Catholicae Canon
Missae', (Zuerich 1955) on page 4 the Swiss Hermann Joseph Metzger claimed the
"AntiochiteJacobinic Succession, SyroMalabarite Line of Mar Athanasius."
Today, some new O.T.O.groups (e.g. the 'Caliphate') try to copy this scheme, see
http://www.parareligion.ch/2006/boast/boast.htm.
For the antidemocratic and misanthropic aspect of these occultists: read "The
Templar's
Reich

The
Slaves
Shall
Serve"
at
http://www.parareligion.ch/2006/pro/pene.htm