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To: thelema93-l@hollyfeld.org (Thelema93-Listserv) From: tyagi@houseofkaos.abyss.com (xiwangmu) Subject: Re: OTO Supreme Secret (IX') Date: Mon, 9 Dec 1996 17:02:35 -0800 (PST) 49961209 AA1 The Revolution Continues! E6 (in a public post within this thread in Usenet), aduncan@wwonline.com (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 priestess). 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: PREVENTING EJACULATION 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 minutes. 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 Chang. _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 :>). RECOVERING ERECTION 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 ftp://ftp.u.washington.edu/public/sfpse/sex/ bestroke.txt manstim.txt dsmansex.txt fellatio.txt the Society's main URL is: http://weber.u.washington.edu/~sfpse/ # http://www.wwonline.com/~aduncan/Thelema 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. ;> E6/6/6 xiwangmu tyagi@houseofkaos.abyss.com
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