Hermann Joseph Metzger, a Swiss baker and former communist, was initiated in the O.T.O. by Alice Sprengel in Davos, Switzerland in 1943. Due to his visa for German territories under Allied occupation, Metzger became a messenger for multiple organizations, including the Order of the Illuminati and various Thelemite groups in Europe. After the death of Grosche in 1964, Metzger attempted to take over the Fraternitas Saturni and saw himself as the "mother lodge" for all organizations following the Law of Thelema.
Felix Lazerus Pinkus founded the section "Psychische Forschung" of the Swiss Cultural Society and, in 1945, also established a "Psychosophische Gesellschaft" with the aim to "communicate esoteric values and provide psychological help". In his esoteric group were notable figures such as Karl Brodbeck, Hans Rudolf Hilfiker, and many others. Soon, Pinkus' "Psychosophische Gesellschaft" evolved into the umbrella organization for H.J. Metzger's compilation of Orders. Metzger regarded Pinkus as his spiritual father and Grandmaster of the O.T.O. in Switzerland.
Thelema in Appenzell ?
This article offers brief biographies of the individuals who aided Hermann Joseph Metzger in establishing his collection of both Thelemic and non–Thelemic orders in the Canton Appenzell of Switzerland. The persons involved include Annemarie Aeschbach, Anita Elisabeth Borgert, and Rosalie Metzger–Strickler, who was Metzger's wife. The piece also includes interviews with Hansruedi Giger and Ulla von Bernus.
Additionally, the work of this Thelemic group is highlighted, which, during the 1950s, was the only organization in the world to publish books by Aleister Crowley and to have a functioning lodge. However, their public activities eventually drew the attention of the tabloid press, leading to a significant scandal, and the group was forced to withdraw completely from public view.
The Psychosophical Publishing Company.
The terms "Psychosophic" or "Psychosophical" have their origins in a lecture delivered by Rudolf Steiner in 1910, entitled 'Anthroposophy — Psychosophy — Pneumatosophy'. Hermann Joseph Metzger adopted the term "Psychosophie" to describe various undertakings, including his publishing enterprise, as well as an umbrella term for his collection of orders.
This article explores Metzger's associations with a number of notable figures, including Franz Bardon, Lanz Liebenfels, the Ordo Militiae Crucis Templi, Memphis Misraim, and the Argenteum Astrum. Additionally, the article delves into Metzger's views on Thelema.
The Ordo Militiae Crucis Templi experienced a turbulent turn in 1962 when Marcel Claude, an irregular hierophant of the Memphis–Misraim rite, proposed Metzger as a member. Metzger's induction caused uproar among prominent members, such as Baron E.B. Pflüger, who resigned in protest, citing Metzger’s financial dependence on his wife and lack of a stable home. The OMCT subsequently restructured itself in 1966, formally severing ties with Metzger. Despite his removal, Metzger persisted in claiming the title.
By 1969, Metzger and his network transformed their ventures into eclectic spiritual enterprises, including hosting seminars at the “Abbey of Thelema” in Switzerland, merging esotericism with practical pursuits like ballet training. This bizarre saga encapsulates the O.T.O.’s oscillation between esoteric gravitas and mundane absurdity, ultimately blending high ritual with small–town tourism in Appenzellerland.
H.J. Metzger's Manifesto 1963 — With biographical notes on Karl Germer.
Karl Germer: Never the OHO of Crowley's O.T.O.
Karl Germer about himself.
Germer’s autobiography recounts a life of persecution and survival during the mid-20th century. As a member of the Ordo Templi Orientis, he faced harassment from the Nazi regime and indifference from Allied authorities. Imprisoned in Nazi concentration camps like Esterwegen and later in French internment camps, he endured brutal conditions marked by starvation, disease, and neglect. His account highlights the moral and administrative failures of the French, whose inefficiency worsened the suffering of thousands of refugees.
Despite obtaining a visa through his wife’s efforts, bureaucratic delays kept him trapped in inhumane conditions for months. Germer describes the camps as “hell”, emphasizing the systemic cruelty inflicted on detainees, many of whom were Jewish refugees willing to fight against the Nazis. His eventual release came only after significant diplomatic intervention.
Documents and photographies re: Karl and Sascha Germer.
The FBI files of Karl Johannes Germer reveal that many pages and entries contain repetitive information. But of particular interest is file 100–18329, dated November 2, 1942, which details allegations that Germer made statements regarding the concept of a Master Race.
Some of Karl Germer's Personal Letters.
Sascha Germer's Diary about Karl Germer's death.
Legal dispute after Karl Germer's death.
Gnosis on Stage: Friedrich Mellinger. With H.J. Metzger's Manifesto of 1963.
Mellinger played a nuanced rôle in the postwar leadership struggles within the O.T.O. Initially favored by Karl Germer as a key figure in European Thelemic circles, Mellinger’s intellectual rigor positioned him as a mediator in the contested succession of O.T.O. leadership. However, tensions emerged, particularly with Hermann Joseph Metzger, who sought recognition as Outer Head of the Order (O.H.O.) after Germer's death in 1962. While Mellinger translated Crowley’s works and supported Metzger’s initiatives to some extent, he distanced himself from Metzger’s self–proclaimed authority, criticizing what he saw as egotism and opportunism.
Mellinger’s stance complicated the leadership debate, as he was named co–executor of O.T.O. matters in Germer’s will but refrained from fully endorsing Metzger. His critical perspective undermined Metzger’s claims while highlighting deeper divisions within the organization. Mellinger ultimately shifted focus to Theosophy, leaving the fragmented O.T.O. to grapple with its succession disputes. His rôle in these events underscores his intellectual independence and his discomfort with the factionalism that marked the post–Crowley era of the O.T.O.
Karl Germer's correspondence with Friedrich Mellinger about H.J. Metzger, Pinkus, Grosche and Traenker.
More Documents.
Gabriel Montenegro's correspondence with European Thelemites in the 1960s.
Gabriel Montenegro y Vargas, born in 1907 in Zapotlán, was a Mexican Thelemic practitioner, medical doctor, and Freemason. He claimed to have received his highest initiations from Toltec priests and studied medicine at Sierra State University, later teaching at Freemasonic universities in Mexico and San Francisco. Montenegro maintained ties to the O.T.O. without formally joining its Los Angeles Lodge. His work included promoting traditional Toltec healing practices and serving as a central figure in Thelemic circles, earning respect from peers like Jane Wolfe and Helen Parsons–Smith. Montenegro later critiqued Thelemic practices in Europe and withdrew from contentious disputes. His later life was marked by visits to anthroposophical centers in Dornach and Zurich, where his presence and critique were noted. He died in 1969.
Henry Birven.
Henri Clemens Birven, born in 1883 in Aachen, earned a doctorate in philosophy in 1913 and later became an electrical engineering lecturer in Berlin after surviving Russian captivity during World War I. His esoteric pursuits, influenced by Eliphas Lévi, led him to found 'Hain der Isis' in 1927, publishing works by Aleister Crowley and others. While initially collaborative, Birven criticized Crowley and Theodore Reuss as frauds, leading to strained relationships. Birven and associates delved into esoteric myths, including Anna Sprengel’s alleged rôle in the Golden Dawn. By the 1930s, conflicts with Crowley and Heinrich Tränker diminished Birven’s influence, and he was accused of aiding the Gestapo against Karl Germer. In the 1950s, he opposed Crowley’s legacy, labeling his works immoral and drug–influenced. Birven died in 1969.
Friedrich Lekve — Dreamland Thelem Chassidim.
Martha Küntzel and Friedrich Lekve were key figures in the evolution of Aleister Crowley’s Thelema in 20th–century Europe. Küntzel, originally aligned with Theosophy, became a fervent Thelemite after meeting Crowley in 1925, but her uncritical admiration for Adolf Hitler estranged her from Crowley and the broader movement. Her translations of Thelemic texts, particularly Liber AL, were criticized for their naivety, and her later belief that Hitler embodied Thelemic principles tarnished her legacy. Lekve, by contrast, sought to synthesize Thelema with Hasidic mysticism, coining the term "Thelem Chassidim" and creating his own esoteric order. While devoted to Crowley, Lekve diverged from orthodoxy, focusing on personal mystical experiences and Qabalistic practices. His civic contributions as mayor of Hildesheim highlight his ability to balance spiritual pursuits with practical leadership. Both figures struggled with financial and organizational challenges, facing criticism from other Thelemites like Eugen Grosche and Karl Germer. Küntzel’s work was overshadowed by her political entanglements, while Lekve’s innovations remained peripheral to the mainstream Thelemic movement. Their legacies reflect the tension between adapting esotericism to contemporary contexts and maintaining doctrinal cohesion. Together, they illustrate the complexities of Thelema’s expansion in an era of social and political upheaval.
C.H. Petersen — Abramelin in the Abbey of Thelema.
Carl Heinz Petersen, born January 14, 1912, in Bendestorf near Hamburg, established an Abbey Thelema in Hamburg and maintained ties with European Thelemites through Karl Germer and Gerald Yorke. He was regarded by Germer as a promising figure within the A∴A∴ and visited Yorke in London in 1952 and the Abbey Thelema in Stein in 1953. Petersen’s translations, including Crowley’s Gnostic Mass and Liber AL vel Legis, were published through both Metzger and Eugen Grosche, leading to disputes over rights and accusations of theft by Metzger. His relationships with key figures like Friedrich Mellinger and Friedrich Lekve remained ambiguous, contributing to ongoing tensions within the O.T.O. hierarchy. After his cousin and sexual–magical partner Frau Pingwill committed suicide in 1956, Petersen died on April 4, 1957, with rumors suggesting complications from the Abramelin operations. Metzger later claimed control over Petersen’s legacy, asserting himself as a central figure in the Thelemic community.
- Karl Germer to Carl Heinz Petersen.
Keywords: Hermann Joseph Metzger, Henry Heinrich Birven, Theodor Reuss and Succession, Nazis, Martha Kuentzel, Friedrich Lekve, Heinrich Traenker.
Carl William Hansen — Denmark.
Carl William Hansen (Ben Kadosh), born on October 11, 1872, in Copenhagen, was a key figure in early 20th–century esotericism, blending multiple traditions under his leadership. Initiated into the Order of the Martinists in 1898 and rising to Danish Delegate by 1917, he received various charters in 1921 from Theodor Reuss, including those for the O.T.O., Memphis–Misraim, and Hermetic Brotherhood of Light. Hansen founded and dissolved several esoteric lodges, often facing challenges such as irregular masonic practices and internal disputes, before resigning from larger orders in 1931. After his death in 1936, his successor, Grunddal Sjallung, continued his work, establishing a distinct, non–Crowleyan O.T.O. branch and later founding the Sovereign Saint John of Jerusalem Order, which focused on humanitarian efforts. Sjallung’s successors, including Johannsen and Pelle Bull, maintained and evolved Hansen’s legacy, often interacting with other esoteric groups but facing challenges in gaining broader recognition.
Illuminati and Templars — From Leopold Engel to Walter Englert, a 18° of the Fraternitas Saturni.
The term Illuminati refers to several historical secret societies that purportedly sought to promote enlightenment and knowledge. Today, the term is often used to refer to various alleged modern–day secret societies or conspiracies.
Around the turn of the century, Reuss and Leopold Engel attempted to revive the Order of Illuminati (OI), originally founded by Adam Weishaupt in the eighteenth century. However, their efforts were largely unsuccessful. Despite this, several groups affiliated with Engel persisted through both World Wars and eventually came under the presidency of Metzger in 1963. Metzger viewed the OI as a structure that could be utilized in his consolidation of various orders, including the Ordo Templi Orientis and the Fraternitas Rosicruciana Antiqua. He swiftly incorporated the Ecclesia Gnostica Catholica into the upper echelons of his OI.
Paul Ruediger Audehm: Co–founder of the New Illuminati in Frankfurt.
Audehm emerges as a central yet paradoxical figure in the labyrinthine developments surrounding Walter Englert and the Frankfurt–based Illuminati Order (I.O.). Initially introduced to the spiritual circles of Stein by Englert in 1964, Audehm’s trajectory mirrors the broader conflicts and ideological fissures of the time. Although ostensibly subordinate to Englert as a "Chancellor" within the Freiherr Adolf von Knigge Lodge, Audehm’s dissatisfaction with Metzger’s leadership — and eventually with Englert’s provincial worldview — marks him as a catalyst for disruption. His ironic admission, "We have none; we’ll create one," regarding the I.O.'s gradation system, underscores his pragmatic, if chaotic, approach to occult hierarchy. By 1967, Audehm critiques Metzger’s inflated titles and alleged moral shortcomings, cementing his rôle as a whistleblower and disrupter within the order. His eventual split from Englert further emphasizes his inability to reconcile with the narrow constraints of the Frankfurt group, leaving behind a legacy of unorthodox reinvention and fragmentation. Audehm’s participation is both a reflection of the I.O.’s ambitions and a sharp critique of its insular practices.
H.J. Metzger vs W. Englert: Court Case.
Walter Englert joined the Fraternitas Saturni in 1962. He was a druggist by trade and provided practical materials for the rituals. His rapid ascent within the FS hierarchy culminated in his attainment of the 18th degree in 1963.
The death of FS leader Eugen Grosche (Gregorius) in 1964 marked a turning point for Englert and the FS. Englert left the FS in the wake of Gregorius’s passing, seeking to establish new frameworks for esoteric work.
In 1964, Metzger initiated Englert into the Ordo Illuminatorum, granting him the title of X° for Germany.
Englert’s most prominent post–FS endeavor was the establishment of the Frankfurt Illuminatenorden.
The legal battles between Metzger and Englert from 1971 to 1974 illustrate the interplay of personal ambition and institutional politics within esoteric movements. Central to the dispute was the use of the name “Illuminatenorden” and competing claims to legitimacy and authority within the esoteric community. Englert’s eventual legal victory allowed him to retain the title and naming rights of the Illuminatenorden.
Karl Brodbeck: Der Illuminatenorden.
Texts by Leopold Engel:
Texts by Hermann Medinger:
Material on and from the Typhonian O.T.O. — Keywords: Kenneth Grant, Shaitan–Aiwass, New Isis Lodge, Michael Staley, Starfire, LAM, Maat and the New Aeon, Maggie Ingalls, Nema, Linda Falorio.
Kenneth Grant, who was Crowley's secretary, has rejected the Masonic structure of the Crowley–O.T.O. Crowley spoke highly of Grant, stating in his diary in March 1946 that "there must be a trained man to take care of the English O.T.O." in case he were to die or go to the United States. Unlike other versions of the O.T.O., the Typhonian Order does not have group rituals or ceremonies of initiation at any stage of the degree structure. Instead, initiation is based on the individual's direct magical and mystical workings. As a result, all initiations are effectively self–initiations.
Documents: Karl Germer to Kenneth Grant.
Eugen Grosches Eindeutschung von Kenneth Grants O.T.O.–Manifest von 1955.
Kenneth Grant and the Plan 93 From Outer Space.
Grant's Typhonian Order expanded Crowleyan Thelema by integrating esotericism, Lovecraftian mythos, and an emphasis on contact with "extra–dimensional beings" like Lam. Lam, depicted as an egg–like figure, became central to meditative and magical practices, representing both an entity and a state of gnosis. Grant’s innovations included dream–control and sex–magic techniques, such as "eroto–comatose lucidity", drawing from earlier occult traditions but sparking controversy for their rigorous and sometimes exclusionary application. His reimagining of the Holy Guardian Angel (HGA) as a bridge between terrestrial and transcendent realities exemplifies his effort to merge esoteric, psychological, and metaphysical models.
Grant’s eclectic approach incorporated influences like Advaita philosophy, the Aeon of Ma'at, and extraterrestrial gnosis, modernizing and globalizing occultism. Conflicts with the 'Caliphate' O.T.O. underscored sectarian tensions within Thelemic circles, where questions of legitimacy and authority often overshadowed spiritual practice. His work challenged traditional boundaries, positioning occultism as a multidimensional and experimental discipline. Ultimately, Grant’s contributions remain both innovative and divisive, raising critical questions about the rôle of personal interpretation in advancing esoteric traditions.
Behind the T.O.T.O.
History of a Hoax. Aleister Crowley appointing Kenneth Grant as his successor as Outer Head of the Order of the Templi Orientis in 1947?
Charles Manson and the Solar Lodge of the O.T.O. — Reports by witnesses and the FBI.
The Solar Lodge of the O.T.O., a controversial offshoot of Crowley's organization, operated in the 1960s with a peculiar mix of mysticism, communal living, and scandal. Led by Jean Brayton, it began as an attempt to revive O.T.O. practices but soon gained infamy through the 'Boy in the Box' scandal, where child abuse charges revealed authoritarian control and troubling moral lapses. Meanwhile, tenuous connections to Charles Manson and tabloid sensationalism further tarnished its reputation, highlighting a zeitgeist steeped in countercultural experimentation gone awry. The Lodge's internal dysfunctions underscored the perils of unchecked charisma. Ironically, its notoriety catalyzed the emergence of the 'Caliphate' O.T.O., which distanced itself from Brayton's group while grappling with its own legitimacy as a successor.
History of the 'Caliphate': Mysteria Mystica Maxima. A Song of the Whitewash.
Four letters from Gerald Yorke.
Keywords: Charles S. Jones, Grady Louis McMurtry, H. Spencer Lewis, Heinrich Traenker, Hermann Joseph Metzger, Jerry Kaye, John Symonds, Karl Germer, Kenneth Anger, Kenneth Grant, Thoth Tarot Teck.
Gerald Yorke to Karl Germer.
Gerald Yorke to Reuben Swinburne Clymer.
Gerald Yorke to Grady Louis McMurtry.
Gerald Yorke to Helen Parsons–Smith.
About Jack Parsons in Nikolas and Zeena Schreck: Demons of the Flesh.
In 1946, Crowley referred to his student Grady McMurtry as 'Caliph' in a few letters sent from England to California. This title was not used in any O.T.O. context or in the writings of Reuss or Crowley, and was simply based on the postal abbreviation for California at the time, "Calif". Over two decades after Crowley's death, McMurtry interpreted this title as making him the Outer Head of the Order (OHO) and Patriarch of Crowley's church. However, McMurtry's resulting 'Caliphate' O.T.O. group did not receive any valid ecclesiastical or O.T.O. succession. In 1987, the group rewrote its constitution after McMurtry's death. Under the current leadership of William Breeze, the 'Caliphate' has taken steps towards institutionalization, registering and incorporating both the US Grand Lodge and O.T.O. International to obtain special tax–exempt status in the United States as a non–profit religious organization.
News about the 'Caliphate', a firm or club from 1977 and its version of the instrument of "apostolic succession".
All we want is a 'Caliph': 'Minutes of the Special Ninth Degree 'Caliphate' Election' Held September 20/21, 1985.
The 'Caliphate' era of the O.T.O. reveals a tangled web of bureaucratic ambition and occult pretensions, epitomized by Grady McMurtry's and William Breeze's commercialization of the Order. The 1985 election of Breeze as 'Caliph', held in a Holiday Inn conference room, marked the transformation of this O.T.O. into a corporate–style entity marketed to Thelemites, with contested degrees and legal maneuvering taking center stage. The "provisional IX°s", ostensibly a stabilizing measure, were elevated upon McMurtry's death, exposing the political opportunism beneath the Order's spiritual façade. Breeze’s reforms, from ritual innovations to ceremonial franchising, have been criticized for reducing Crowley’s vision to what can be called the McDonaldisation of Occulture. The fragmented legacy of rival factions, disputed authority, and court battles underscores the dissonance between this O.T.O.'s claims of sacred continuity and its mundane operations.
Some Spicy Smacks in Russia.
The post–Soviet sociopolitical landscape — marked by spiritual disorientation and exploitation by new religious movements — provided fertile ground for groups like the O.T.O. to emerge. However, the O.T.O.’s impact remained minimal compared to larger spiritual phenomena and cults in Russia during the 1990s. The contemporary political environment under Putin further limits transparency and necessitates protecting members’ identities, obstructing deeper exploration of this topic.
Christian Bouchet, a controversial figure whose political entanglements blurred lines between occultism and far–right nationalism, indirectly contributed to the O.T.O.’s local emergence in Russia. His initiatives, however, alienated him from various factions, including the 'Caliphate' O.T.O. The Russian O.T.O. was plagued by fragmentation and leadership disputes, which deepened skepticism about its authenticity.
"Ljuben je zakon" or "ljubav pod voljom"? — The O.T.O. in ex–'Yugoslavia'. An example of member activities.
The Ordo Templi Orientis in the former Yugoslavia illustrates the complex interplay between esoteric traditions and regional socio–political dynamics. Initially introduced by figures like Zivorad Mihajlovic–Slavinski, who explored Thelemic ideas as early as the 1970s, and later through the 'Caliphate' faction in 1982, the movement experienced a period of significant activity. Groups like the Abrahadabra Camp and later the Abrahadabra Lodge engaged in ritual practices, including the Gnostic Mass and initiations, and contributed to the translation and dissemination of Crowley’s works. However, internal disputes over leadership, financial misconduct, and allegations of abuse created fractures within these groups. The Balkan conflicts of the 1990s further disrupted their activities, forcing members into exile or limiting their operations. Despite these challenges, individuals like Mihajlovic–Slavinski continued to innovate, blending Thelemic principles with broader esoteric traditions. Today, the O.T.O.'s presence in the region remains fragmented but has left a lasting imprint on local esoteric culture. This history highlights both the potential for spiritual exploration and the practical difficulties of sustaining such movements in unstable environments.
Moosebump.
The Canadian 'Caliphate' O.T.O. began with promise but quickly descended into chaos, embodying the pitfalls of esoteric collectivism. From a 1973 bookstore–turned–teahouse in Montréal to the rise of the Phoenix Lodge in the 1980s, its history is marked by fleeting successes and mounting disarray. Leadership under William Breeze initially signaled hope but soon faltered amid expulsions, scandals, and logistical instability. Physical spaces like the Café Thélème became temporary sanctuaries, but their transience mirrored the group’s lack of cohesion.
Public controversies eroded the 'Caliphate’s reputation and footing in Canada. Internal power struggles, particularly involving figures like Robert Deumié and Alan Stewart, alienated members and fractured the organization. By the 1990s, the once–promising movement had devolved into a scattered network of disillusioned practitioners and inactive groups. Ultimately, the Canadian 'Caliphate' stands as a cautionary tale of ambition undermined by ego, infighting, and the inability to sustain its lofty Thelemic ideals.
In Canada: With face uncovered: William Breeze, Grady Louis McMurtry
The O.T.O.–Foundation: Censorship and Inquisition in England.
The 'Caliphate' O.T.O. (COTO) "Inquisition" of 1996 was a farcical spectacle of bureaucratic zealotry, with anonymous accusations, no due process, and a hapless "Grand Inquisitor General". David and Irene Fraenkl–Rietti skillfully outmaneuvered the process, turning their expulsion into a strategic victory by founding the Ordo Templi Orientis Foundation (OTOF). The proceedings were less justice and more medieval witch–hunt, riddled with hearsay and personal vendettas. The Riettis emerged as Machiavellian tacticians, exploiting COTO’s dysfunction to enhance their influence and legitimacy in the occult community.
National Grandmasters and OHOs of the O.T.O.
Oscar Schlag’s multifaceted career bridged psychoanalysis, parapsychology, and esotericism, blending scientific inquiry with mysticism. Trained under graphologist Max Pulver and psychoanalyst Oskar Pfister, he interacted with figures like Carl Jung and Albert Schrenck–Notzing, gaining notoriety for his paranormal experiments, though their scientific validity remains debated. Fleeing Nazi Germany, Schlag dramatically renounced his German citizenship.
A critic of formalized occult groups like the O.T.O., Schlag avoided allegiance while engaging with figures such as Karl Germer, Jane Wolfe, Marcelo Ramos Motta and Hermann Joseph Metzger. His Hermetische Gesellschaft embodied his vision of independent spiritual inquiry but faced criticism for its exclusivity. Schlag’s extensive esoteric library and contributions to graphology, including exposing the Golden Dawn’s foundational forgeries, highlight his intellectual rigor.
Despite his scholarly achievements, Schlag’s life was marked by controversy, distrust, and conflicting narratives from contemporaries, reflecting his enigmatic and polarizing legacy in the realms of psychology and the occult.
Oscar R. Schlag: self–styled last grey eminence.
Documents on Oscar R. Schag in the context of Jane Wolfe, Marcelo Ramos Motta, Karl Germer, Hermann Joseph Metzger.
Dedication from Marcelo Ramos Motta to Oscar Schlag.
+ Schlag's short letter to P.R. Koenig.
[From: 'Ein Leben Für Die Rose']
After Karl Germer passed away in 1962, a number of individuals sought to assume sole leadership of Germer's Crowley–O.T.O. According to Germer's will, the ultimate decision rested with his widow and Friedrich Mellinger. Sascha Germer initially favored Brazilian Marcelo Ramos Motta (1931–1987) of the F.R.A., but eventually determined that Swiss national H.J. Metzger had been her husband's preferred candidate. Subsequently, the competing claims of Grady Louis McMurty and Motta for leadership of the O.T.O. were resolved through legal proceedings.
H.J. Metzger's existence was not mentioned at all by all parties in court. On the one hand, it was a discussion in America; on the other hand, everyone was aware that Metzger was the only valid candidate for leadership of the O.T.O. So why complicate things?
P.R. Koenig: Uma O.T.O. no Brasil.
Euclydes Lacerda de Almeida — Marcelo Ramos Motta — Kenneth Grant: Documentos 1966–1997.
Euclydes Lacerda de Almeida: Marcelo Ramos Motta — Um Enigma.
Euclydes Lacerda de Almeida: Emails to P.R. Koenig.
Marcelo A.C. Santos: A Verdadeira História do "Califado" no Brasil.
Marcelo Ramos Motta speaks about the O.T.O. rituals, about the A.·. A.·. and Kenneth Grant; in Portuguese, approx. 1973 (circa 620 KB).
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Marcelo Ramos Motta: Ritual de Iniciação do Grau I O.T.O.
Marcelo R. Motta: Carta A Um Maçon.
Marcelo R. Motta: Lettre à un maçon brãsilien.
Marcelo R. Motta: Letter to a Brazilian Mason UNEXPURGATED.
Bibliographic Note and Addendum to "Letter to a Brazilian Mason by Marcelo Ramos Motta".
Marcelo Ramos Motta to Karl Germer, July 2, 1954.
Marcelo Ramos Motta about Paulo Coelho and others.
Marcelo Ramos Motta: The Development of a Secret Society in America in the Years 1957–2000.
Claudia Canuto de Menezes: Conheci Marcelo Ramos Motta nos idos anos 70.
Claudia Canuto de Menezes: I met Marcelo Ramos Motta in the 70’s.
Palace of Secretes — Anal Intercourse and the O.T.O. — the XIth degree.
The focus of this article is on the XI° of the O.T.O., which is also called the Palace of Secrets. The article offers a historical perspective on the XI°, tracing its origins and evolution over time. This historical account features Aleister Crowley, Victor B. Neuburg, William C. Conway, Roland Merritt Shreves, Cecil Frederic Russell (and his Choronzon Club, which remains active to this day), and Louis T. Culling. Additionally, William Wallace Webb, who cultivated his Ordo Argenteum and the QBL Alchemist Church, deserves mention. Michael Paul Bertiaux contributed an AIDS table in the context of the XI°. Notable names in the history of the XI° are also discussed, including Marc–Antoine Lullyanov, Llee Heflin (who contributed to the development of the current Crowley–Tarot–set), Patrick King (with his Rites of Shiraz and Mitylene), James Graeb, and William Breeze. Furthermore, the article mentions the evolving perspectives of the 'Caliphate' towards the XI° over time. Lastly, Marcelo Ramos Motta's and Hermann Joseph Metzger's distinctive viewpoints on these matters are also touched upon.
Patrick King — Herald of the 'Caliph' and early XI° of the 'Caliphate'.
Documents: William C. Conway: A con artist rumoured to be a XI°.
Lignée malabare: René Vilatte, Jules Doinel, Theodor Reuss, E.C.H. Peithmann, Arnoldo Krumm–Heller, Herbert Fritsche, Hermann Joseph Metzger.
The French Gnostic Churches, like many other organizations, experienced numerous divisions since their establishment in 1890. They aimed to follow the traditional path of apostolic succession in their ecclesiastical practices, but neither Reuss nor Crowley were ever properly consecrated. In 1920, Reuss and Bricaud attempted to make Crowley's 'Gnostic Mass' the official religion for Freemasons. However, Crowley's claim to leadership of the O.T.O. was only used once to appoint William Bernard Crow, an English Theosophist, as head of Crowley's Gnostic Church and Memphis–Misraim in 1944. Notably, the position of the "Outer Head of the Order" (OHO) within the O.T.O. constitution was not connected with leadership of any church.
Hermann Joseph Metzger became part of the line of succession established by Krumm–Heller, which held French apostolic succession, allegedly.
Stranded Bishops — Gnostic Churches in the kitchen.
Some documents are available (you can also follow this link).
Siehe auch die deutsche Seite Ecclesia Gnostica Catholica.
Ernst Tristan Kurtzahn, Mitglied von Reuss' O.T.O.: Die Gnostiker und die Unsichtbare Kirche [1925].
- English translation: The Gnostics. — About the Gnostic Catholic Church, Androgyn + Gynandria, E.C.H. Peithmann, Peryt Shou, and the immissio membri virilis in vaginam in avoidance of the ejaculatio seminis.
Aleister Crowley appointing W.B. Crow Patriarch of the thelemic Gnostic Catholic Church.
William Bernard Crow: OHO of the O.T.O., Grand Administrator General of Memphis and Mizraim and Patriarch of the Gnostic Catholic Church: The Ancient and Universal Rite of Cosmic Architecture.
Stephan Hoeller: Position Paper Concerning the Thelemite or Crowleyan Gnostic Churches.
This position paper concerns the significance of maintaining magical succession without causing divisions and disputes. It emphasizes the importance of conducting consecrations with valid and appropriate intentions, and clarifies that one Mass no Church doth make.
William Wallace Webb. Frater Damon.
Born on May 11, 1919, in Seattle, Washington, Webb joined the Navy in 1941, serving as a forward observer during World War II. After leaving the Navy in 1945, he began a mystical life in 1950, becoming an astrologer and painter. In 1963, he co–founded the Philosophic Gnostic Hermetic Society (PHGS) in Joshua Tree, later establishing the QBL Alchemist Church, which drew on Masonic and Rosicrucian traditions. Webb engaged with figures like Meade Layne to explore esoteric codes and teachings and maintained leadership rôles in the Qabalistic Alchemist Church and the Ordo Argenteum Astrum. Despite hosting many Thelemites, he openly criticized Helen Parsons-Smith and was honored by Kenneth Grant as an Honorary VII° in 1973. Webb continued his spiritual and esoteric activities until his death on October 15, 1997.
In 1921, the Ordo Templi Orientis Antiqua (O.T.O.A.), which was said to have split from a French O.T.O. line, grew to have sixteen degrees. It eventually absorbed several Gnostic successions, a Memphis–Misraim line, episcopal consecrations, and an Eleventh Degree. The organization is currently focused on magic, particularly sexual magic, and is strongly influenced by American Michael Paul Bertiaux, a former Theosophist associated with Henry Smith's spiritualist movement. The group's practices operate entirely on a magical level, and Kenneth Grant also took some inspiration from Bertiaux.
History of the O.T.O.A.: Inflation of Gnosis — Ordo Templi Orientis Antiqua, Michael Bertiaux, Manuel Lamparter, La Couleuvre Noire, Monastery of the Seven Rays, Choronzon Club.
How William Breeze lost an Apostolic Succession.
In 1989, the 'Caliphate' published its claim to apostolic succession. First, two competing genealogical lines were presented, both straining credulity with their reliance on unverified or outright fantastical consecrations. The first lineage, rooted in figures like Aleister Crowley and William Breeze, hinges on tenuous assertions, including a supposed postal consecration by Crowley (the so–called 'Caliphate' letters) — a claim refuted by Crowley’s own disdain for apostolic tradition. The second lineage is a web of obscure consecrations involving figures such as Michael Bertiaux and William Wallace Webb, whose legitimacy falters under scrutiny. Webb himself dismisses the claims of his own bishopric as legalistic formalities rather than genuine spiritual transmissions.
Critical interventions in the 1990s led to a shift in the O.T.O.'s stance, effectively discarding apostolic succession as a meaningful tenet. This volte–face, prompted by the exposure of inconsistencies, underscores the organization’s pragmatic opportunism rather than spiritual integrity. Breeze’s defensive reaction — both dismissive and vitriolic — betrays the fragility of these claims. The ensuing intellectual gymnastics, such as equating leadership positions with ecclesiastical legitimacy, reveal a desperate attempt to salvage credibility.
My Own O.T.O.A.
Selling out O.T.O. groups in Italy.
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