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OTO Supreme Secret

To: (Thelema93-Listserv)
From: (xiwangmu)
Subject: Re: OTO Supreme Secret (IX')
Date: Mon, 9 Dec 1996 17:02:35 -0800 (PST)

49961209 AA1  The Revolution Continues!


(in a public post within this thread in Usenet), (Alexander Duncan) writes:
# There is a peculiar notion circulating that SEX is the Supreme
# Secret of the O.T.O.

such a notion IS slightly inaccurate.  apparently the 'Supreme Secret
of the OTO' is 'sacred sex within ritual circumstances' and, likely,
possibly coincident with bodily energetic disciplines along the lines of
kundalini yoga.

this rite is supposed to fabricate the Elixir of Life, contained within
the comingled sexual effluvia of the participant male and female, then
to be sucked and absorbed through a bodily membrane (some say the roof
of the mouth, others say the genitals themselves to an adequate job,
still others apparently think that the tongue is sufficient) as a kind
of tantric eucharist ("IX'").

whether any of the 'energy' actually transfers or such an 'elixir' is
created I leave for the experimentation of the reader.

# Yet there are those, especially in Louis Grady McMurtry's pseudo-O.T.O.,
# who persist in the conviction that, if only they fuck hard and long
# enough, they'll attain enlightenment.

neither do you nor does that OTO really say of what 'enlightenment' consists,
whether this is a poor reference to 'nirvana', or if there are Rosicrucian
ideas floating about in this esoteric soup.  there are some who maintain
that if one does something long enough and with enough attention, it will,
by the skillful means (upaya) of the Buddha's compassion, procure awakening.

# What, then, is the Supreme Secret of the O.T.O.?  It HAS been published,
# not only by Mantak Chia but also by Crowley himself.

Mantak Chia claims a mastery of taoist sexuality and likely includes the
possibly dangerous process of penile reverse-vacuum in the absorption of
'chi' such that one's 'personal energy stores' may be refilled and the
'subtle body' (the Gnostic presumes 'of *L*ight) may be condensed to an
indivisible density thus.  this is sometimes said to enable the survival
of bodily death (esp. if one believes in 'light bodies', 'spirits', etc.)
and (within the taoist schema) the transport to Immortal Realms or
Blessed Isles.

# It is hinted at in [AC's] essay, "Energized Enthusiasm,"

recently posted here in excerpta, the methods outlined being those of
"wine, women and song" (though we may interpret these as glyphs to the
mechanisms of psychoactives, eroticism and rhythmic melody).  I confirm
that these are indeed important elements of ecstatic inspiration,
especially when poised and attentive of subjective consciousness state.

# symbolized in Liber Capricorni Pneumatici,

that being _Liber A'ash vel Capricorni Pneumatici sub figura CCCLXX_,
contained in _Equinox I:VI_, among many other places.  it is a rather
short work, being approx. 5 printed pages long and containing 39 verses.

I have in the library here an attempted interpretation of said book by
Frater Achad (Charles Stansfeld Jones), commented upon by Crowley,
being a copy of Mezla's Spring Equinox/Anno LXXI Vol. 1 #9 (kindly sent
to me by Frater Peter Koenig).  this latter work contains intepretations
of the text which indicate that *particular* sexuality is to be engaged
for the practice of 'sex magick'.

that formula includes femina superiora (symbolized by the Tau cross) in
coitus with sustained movement and ejaculation-delay.  apparently this
is supposed to be similar to 'building up a charge' when silk is rubbed
vigorously against a glass rod.  the intercourse is referred in metaphor
to a ship in a storm, the 'captain' being the phallus or male (likely on
account of his ability to determine most precisely when the threshold
of ejaculation is about to occur and may thus communicate it to the

one line in particular (13) apparently refers to technique in the sense
of penetrative depth ("dash back the hood from his head and fix his
basilisk eye upon the sigil of the demon"; the hood of the penis, the
sigil of the demon being being the cervical entrance, according to the
Achad/Crowley commentary) with movement until ejaculation occurs.

subsequent coital embrace being maintained, the aspirant is encouraged
to employ unspecified disciplines in order to revive the spent member
(I am watching keenly for text regarding disciplines yogic and
pranayamic of character, and will write of them myself if I find none).

neither Achad nor Crowley comment on the continuing sexual specifics
of line 30, in which we are instructed through metaphor not to fear
if the erection be lost 'in the fury of the storm', for it shall return.
the text itself does not provide further instructions, though we may
infer that it will return in the natural course of bodily restitution
and genital contact (this is a tantric tradition of sorts).

the last apparent specific instruction is contained in line 38, where
we (presumably this is written for the male of the pairing) are told
to 'lift up thyself' and 'hold thyself in', apparently relating to a
challenge to the male in reserving orgasm while thrusting upward during
intercourse itself.  then the text completes the instruction, saying
'at the end' to 'slay thyself as I [the phallus, Baphomet] am slain,
in the death that is life,' etc.  we might presume that the text refers
here to what Moffett describes as 'ego dissolution' or something more
grand (and less difficult to substantiate) such as gnosis or nirvana.

I imagine the physical experience and visualization accompanying this
sexual rite to be that of prolonged intercourse after initial ejaculation,
leading to a second and more intense expenditure with the intent that
of throwing all of one's conscious force into that 'Cup of Babalon',
(from the male POV) thus intensifying and psychically emptying oneself
to the culmination, that being keyed to a particular magical and/or
mystical result by the association of ejaculate with 'the Word' (there
are many instances of writings wherein mages identify to what magical
result they want their sexual energy thus compounded to apply, focussing
intently on this during and especially at the culmination of the rite).

we are not here instructed to engage any sort of Eucharist, though
Grant's mention of this text (it was the only page previously marked
in my copy of the book from which I quote!) is helpful in understanding
how it is not merely a phallo-centric ritual masturbation:

        Shakti is the mirror of Shiva, therefore the arousing
        of the Primal Fire in the priestess merely follows
        the ascent of the energy in the Shiva (the priest)
        {NOTE: Cf. "...the yielding of the Yoni is one with
        the lengthening of the Lingam" (_Liber A'ash vel
        Capriconi Pneumatici_, verse 16).}; if this is not
        so, then the process will not achieve the highest
        results, however far-reaching in scope or potential
        its side effects may be.

        The highest results are mystical; they concentrate
        the Grace of that Supreme Shakti (Kali) who grants
        Kaivalya. {NOTE: "In the void is Kali, who grants
        Kaivalya" (i.e. final liberation from conditioned
        existence).  _Kamadhenu Tantra_.}.  All lesser
        results are of a magical character; they lead by
        degrees to the ultimate Reality.  Heightened
        sensitivity, enhanced consciousness, total
        awareness, is the object of the rite.

        _Aleister Crowley and the Hidden God_, by Kenneth
                Grant, Skoob Books, 1992; pp. 85-6.

Crowley's commentary appears to suggest that the state of consciousness
obtained via this ritual is in some sense mystical (both he and Achad
point out Pneumatici's focus on the 'higher' practices) and that one may
'link up' a variety of them (whether this be with multiple partners or
a series of similar rites with one individual is unspecified, though
the former appears possible) in an 'Infinite Chain' and obtain to that
state or objective (Grant's 'ultimate Reality') through a kind of
cumulative reinforcing action or sustained inner alchemical status.

this could be interpreted as a kind of psycho-spiritual 'fix' as generated
by intense ejaculatory experiences subtending periods of abstention.
Crowley in fact makes mention in reflection of line 16 of the possible
value of a vow of chastity, though doesn't elaborate there what he may
mean.  this could include intentional abstinence so as to build up a
direct association of potency with magical rite (also intensifying the
subjective effects of the sexual interaction, which I notice can be
quite transformative of its own).

beyond this there is considerable material tangental to the rite
itself or obscure to the reviewers, often commentary *upon* the sex
rite previously so detailed.  Achad comments and AC affirms that if
"rightly performed" the master of the rite (Baphomet, very directly
and overtly linked to the phallus) gives to the aspirant "_all_",
presumably referring to a mystical union or a magical benefaction
(perhaps both simultaneously).

thank you for bringing my attention to this book and its content.

# and in the Book of the LA, Cap. I, v. 51, where it is written:
# > There are four gates to one palace; the floor of that palace is of silver
# > and gold; lapis lazuli & jasper are there; and all rare scents; jasmine &
# > rose, and the emblems of death.  Let him enter in turn or at once the four
# > gates; let him stand on the floor of the palace.  Will he not sink?  Amn.
# > Ho! warrior, if thy servant sink?  But there are means and means.  Be
# > goodly therefore: dress ye all in fine apparel; eat rich foods and drink
# > sweet wines and wines that foam!  Also, take your fill and will of love as
# > ye will, when, where and with whom ye will!  But always unto me."
# Most Thelemites seem to regard the first and second parts of this passage
# as unrelated, yet they are all one verse.

what you quote is in no wise a 'passage' or 'verse' except in the reviewer's
mind.  Crowley's commentary (e.g. ed. Symonds/Grant) has the batch of text
you quote above all as "Verse 51" as you say, but the original as written
contains an evident break between "wines that foam." and "Also, take...".

in this case your own postulation is not born up logically, though it is
supported by the Master.

# Note especially that the "scents" of the "palace" are "rare," and that
# the "palace" includes "the emblems of death."  The number of the verse,
# 51, itself connotes "pain and failure."  He who is unprepared shall
# "sink" into the "floor";

I agree that this is quite important and would quote the subsequent text
in Grant as elaboration:

        To prevent the blunting of sensibility and the consequent
        inertia induced by an over-irritation of the "vessels of
        earth" {NOTE: "Come! let us irritate the vessels of earth;
        they shall distil strange wine" (_Liber Liberi vel Lapidis
        Lazuli_, III, 24).} is a major concern of the priestess.
        In _The Zoetic Grimoire of Zos_ {NOTE: The title of an
        unpublished work (c. 1950-6) by Austin Osman Spare.}, Austin
        Spare refers to the Witch-Queens who punish those who sink
        into sensuality as a result of inertia produced by over-
        stimulation.  Crowley's method of arousing the Fire Snake
        is contained in a paper entitled _Eroto-Comatose Lucidity_
        based on the experiments of Ida Nellidoff of the ninth
        Degree, O.T.O.

        Ibid, p. 86.

note that 'Eroto-Comatose Lucidity' is the XVth chapter of
_De Arte Magica_, previously mentioned, but not yet thoroughly
reviewed, within this forum.

# he may "expect the direful judgments of Ra Hoor Khuit," i.e.,
# the True Will (v. # 52).

I suggest that this interpretation is a bit stretched, but
possible.  the judgements are related to a host of apparent
offenses, inclusive of the ritual being not 'unto me',
'confounded space-marks', etc.

it is not entirely clear that this 'sinking' in the temple
(apparently a descent into the morass of sensualism) is never
itself part of ritual 'unto me', but this could be inferred
and is indeed warned against by a host of tantrics and writers
on sacred sex.

# The "means" by which this result may be avoided are then given,

                   Be goodly therefore: dress ye
        all in fine apparel eat rich foods and
        drink sweet wines and wines that foam.

this does make sense as regards the ritual preparations and the
atmosphere of the rite proper.  the attention to detail and the
effort expended to prepare for the ritual and the atmosphere of
celebration and ostentation is demonstrative of the level of practice.

# followed by the conclusion, reiterated in the subsequent verse for
# emphasis: "But always unto me," "if the ritual be not ever unto me."

what this "unto me" means is ambiguous, however, beyond your mention below.

# As if this were not clear enough, the Book of the LA repeats the
# mantra over and over again:
#       TO ME!  TO ME!
# And who is "me"?  It is Nuit, whose mantra, "To Me," equalling 418, the
# number of the Great Work, is Greek for "The Not" or "The Nothing."

that is one interpretation.  another is that 'me' refers to the initiate
hirself.  thus the rites ought in some measure be a self-affirmation and
self-celebration.  to what Nuit *refers* as regards the aspirant is also
not universally agreed (e.g. goddess, the world at large, the night sky,
the undying darkness or Great Within, etc.).

# How many Thelemites, dwelling on the first part of the second half of this
# verse, gloss over the second part, ignoring the problem of how the sex act
# is to be "always" unto Nuit?

it is not completely clear that the this text to which you refer is
necessarily applicable to "the Supreme Secret of the OTO", though
I agree it is easy to interpret it this way.

# What distinction is implied between themselves and every fucking
# bitch (I am referring to dogs)?

the distinctions you have pointed out within this text are many.
that the rite:

        * will include the ecstatic excitation methods of 'wine,
          women and song' as elaborated in 'Energized Enthusiasm'

        * ought proceed with attention to the configuration of the
          participants (possibly inclusive of sexual position, in
          particular with woman on top; recommended by many sex
          magick and/or tantric writers)

        * involves the initial sexual energy/ejaculate and then build
          a second and more pronounced (per Grant dual) excitation

        * includes an extended period of intercourse (during which we
          may presume a woman partner might reach orgasm many times),
          terminated (possibly convulsively) in orgasm conveying the
          'Word' of the mage (presumably 'the elixir')

        * may be best performed by one who otherwise maintains a Vow
          of Chastity

        * is directed 'unto me', however this be understood

further, we may presume that in some measure the objective of such rites

        * is to obtain some measure of breakthrough of consciousness,
          likely along the lines of Moffett's 'ego dissolution'

        * may include magical objectives as a direction of intent
          into the unconscious born aloft through ecstatic charg
          and directed via predisposed and suspended lust

# THIS is the Supreme Secret of the O.T.O.

sex under specific conditions.  yes.  not too different from the claim
you appear to be attempting to dispute, however.

# It is known to very few, and mastered by even fewer.

no doubt, and in part because of the secrecy under which this type of
information is kept, something this post and others like it is intended
to remedy.

# 'Nuff said.

what remains that I can see is specific explanations for the means of:

        * preventing ejaculation
        * recovering erection

such information is seldom discussed even in 'tantric' forums, which I
find rather humorous.  it is true that to some extent these are psycho-
somatic skills (esp. the first), but there is a definite relationship
between the breath and tension-relaxation of the body and at least the
latter.  I have also seen speculation on activities which may be engaged
by the priestess (ranging anywhere from rhythmic or intentional
constriction of the 'PC muscle' (the Pubococcygeus muscle, essential to
the restriction of urination) to pressure on the male perineum, that
stretch of sensitive skin between genitalia and anus).

for the benefits of posterity I reference my library on the subject
below, providing one source, then URLs on the balance:


        For some men ejaculation can be triggered by muscle
        tension in the buttocks or pelvis.  When you feel that
        you are approaching the point of no return, remain
        completely still, and relax the anal and genital
        muscles while pressing your tongue against the top of
        your palate.  Pressing there creates a sense of feeling
        anchored and can help delay ejaculation.

        Just before the point of no return, the man or his
        partner can squeeze his penis, clasping the frenulum
        -- the area just behind the glans -- between thumb and
        forefingers.  Try it with one hand, then two, and see
        which feels best for you.  You may want to squeeze
        gently for ten seconds, or more firmly and deeply for
        five.  Keep squeezing until the urge to ejaculate
        subsides.  Repeat this process several times during
        each self-pleasuring session.  This technique will
        also help women postpone orgasm.

        Immediately before you start a self-pleasuring session,
        do 30 PC Pump contractions.  The tightening action of
        the anal muscles has a pumping and massaging effect on
        the prostate gland.  This preventative massage will
        strengthen the gland and delay the onset of
        preejeculatory spasm during self-stimulation.

        Before the point of no return, press deeply and firmly
        on the perineum point, located halfway between the
        scrotum and the anus.  When you find the right point,
        you will feel little or no resistance, because there
        is a small indentation.  If you press exactly on the
        perineum point before you are about to ejaculate, you
        will prevent the emission of semen into the urethra.
        Do not press too close to the scrotum or too close to
        the anus, or the benefit of the practice will be lost.
        You can press on the perineum from the front or reach
        around behind your buttocks.  Press hard.

        One of the advantages of this approach is that you can
        experience the pleasurable sensations associated with
        the pumping of the prostate that occur at the onset of
        orgasm, yet you avoid the emission of semen that
        usually accompanies it.  This is how men experience
        multiple orgasms.  There is no refractory (or recovery)
        period following each orgasm so that erection can be
        maintained.  This is very pleasing for a woman as love-
        making lasts long enough to allow her several orgasms.
        If ejaculatory orgasm happens accidentally, however,
        enjoy it, let it be, and resume stimulation after a few
        For a complete discussion of this matter, I recommend
        two excellent books: _Sexual Solutions_, by Michael
        Castleman, and _The Tao of Sexology_, by Dr. Stephen

        _The Art of Sexual Ecstasy_, by Margo Anand,
                Jeremy P. Tarcher Inc., 1989; pp. 211-3.

these techniques are initiatory to the possibility of a male's
ability to restrict the flow of semen to the urethra without
finger-pressure (through muscular control) and a partnership
sensitivity to excitement and relaxation such that neither
moves beyond a level of excitation other than that desired
(through open communication about sexual response, mutual
stimulation, matching of breath-patterns, and, at times,
common psychospiritual mindsets as regards the objectives
and biophysical phenomena that make up the ritual).

it is this last, the coordination of mindsets in the
attunement of 'sex magick partners' which most often makes
up the bulk of 'tantric instruction', and can be learned
with a dedicated lover who is willing to experiment and
express honestly what is happening for hir (make up your
own metaphors as you go or just explore and indulge --
apparently not to 'excess', whatever this may mean :>).


there is a great deal of information on the conjuring forth
of the Fire Snake online.  I provide some recommendations
for the man or his partner (different people have different
capacities as regards manual dexterity and genital intimacy)
from the Society for Human Sexuality


        the Society's main URL is:


thanks for the URL reference, Frater Duncan, and thank you for
your attention to the issue of the Supreme Secret of the OTO,
even if you didn't really review the texts to which your post
was a response. ;>



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