Note to update: the addresses and phone numbers in these issues of the Thelema Lodge Calendars are obsolete since the closing of the Lodge. They are here for historic purposes only and should not be visited or called.
Thelema Lodge
Ordo Templi Orientis
P.O.Box 2303
Berkeley, CA 94702 USA
July 1988 e.v. at Thelema Lodge
Announcements from
Lodge Members and Officers
Other Events
Ananke Oasis has Tarot classes the 9th and 23rd, and a Star Ruby class the
30th, all at 8 pm. Third Degree Initiations will be held on the 16th. Call
(408) 338-2915 for info.
Dii Alieni Camp celebrates the Gnostic Mass on the 15th at 8:30pm. (415)
652-3848.
A Ka Dua Camp does Major Arcana Tarot classes every Thursday from 7:30 to 9
pm. (408) 336-8564.
All day we two had wandered in the hills | |
And, wind-blown, sat ourselves at last to rest. | |
Within your hair the poppy bloom I wove | |
Then by your side stretched out upon the grass | |
And closed my eyes; But you would savor now | |
Each shifting scene that comes at close of day--- | |
You speak the ecstasy of living flesh | |
And that to be alive upon the Earth | |
Is miracle enough - why search the cause. | |
But I | |
I saw not fields of green and flowers there | |
Nor woods beyond that shimmered in the glow | |
Of sunset hyperboreal, nor heard | |
The pleasant breeze caress our wearied feet. | |
I only know | |
As one enthralled in chains of levined fire | |
An emptiness that spread its hollow cloak | |
Across the gulfs of space,where atoms swirl | |
Close-latticed in the slag of stars that were. | |
The wind I felt caressed no mortal brow | |
But streamed athwart the face of one who stood | |
Implacable as Death, the chaos stormed | |
On cyclone wings that roiled the ordered spheres | |
To twisting vortices - before mine eyes | |
Volcanic geysers thundered as the suns | |
Exploded in the duress of the wrack | |
And I | |
I stood four-square that roaring blast | |
Looked steadfast down that bronzen maw of Hell----- | |
and laughed. | |
Occasionally we get a list of questions from a individual, and I have
decided to abstract such a set.
--- Do you use Crowley's degree system? Doesn't this segregate and form
an obstacle as well as an incentive? Don't Eastern groups use less strict
identifications?
O.T.O. does use the old degree system, but it is only partly Crowley's.
O.T.O. had essentially the same system before Crowley joined in 1912 e.v. The
degree system is less rigid in some ways than the hierarchical structure of
most eastern religions. In the latter, rank and role are more closely
identified. In O.T.O., Degree of membership can act as a partial
qualification for some duties; but Degree of membership does not in itself require a particular hierarchical role in the operation of O.T.O. The Xth
Degree is an exception to this, and Xth Degree is the nominal designation of a
national head. Certainly, having Degrees of membership is both obstacle and
incentive. If that were not so, there would be no need for Degrees of
membership. All activity is circumscribed. Focused thought requires creation
of obstacles to distraction. Possession of a particular degree of membership
is an extension of the process of initiation, and affords a role for continued
work. Because each degree of membership includes the ones below it to a
greater or lesser extent, one may act "from" those degrees to which one has
been initiated. This allows a member to "be" a particular degree when the
occasion calls for it. I can adjudicate and inspect as a VIIth Degree. I can
represent the Head of the Order in a different way as a IXth Degree. I can be
a simple brother as a Minerval. There are also aspects to each degree that
help me to focus my meditations and my private work. Degrees are like god-
forms, except the ability to assume them is always externally conferred.
Degrees are standardized to permit expression in lyceia. Unlike the some of
the training levels of Buddhist priesthood, these Degree roles can remain
available modes throughout life. Because O.T.O. is an outer order, an active
state of membership is needed to provide the social component of each Degree.
A A
Grades are subtly different in that regard.
--- Are Crowley's bold type texts in Magick in Theory and Practice intended to act as an inspiration for the non-bolded text?
Bold text is traditionally used to accent divisions of thought and
particular ideas. As such, the bold text in Magick in Theory and Practice
usually states main points. The normal face type usually elaborates and
provides examples. Crowley also wrote for effect. Some statements do not
directly express the meaning intended to manifest in the mind of the reader.
This literary device is called "trope". Such statements are made for the
impact they produce on the mind, not for what they seem to say. The
Introduction to Magick in Theory and Practice is particularly full of them.
Because tropes are the basis of ritual statements, they are a fundamental part
of the training of a magician. Some of the bold face lines in the book are
intended to block understanding in someone who is not ready. Some create a
state of mind whereby a prepared reader will overlook blinds, including one
Crowley noted in his private instructions to IXth Degree members.
--- Is practice and form in ritual less important than intent (will) and
essential theory?
Practice and form in ritual are important. Ultimate goals may be reached
by a variety of paths, most of the time. Cultural bias makes some goals
difficult to reach. Particular practices and forms can act as bridges from
one mental state to another. A person will find these forms useful or not
depending on background and aptitude. Basic intent is like potential. It is
a pressure or a state of readiness. Some goals are attainable by passivity
and can often be reached through intent alone. Most goals require
participation in things of the senses. For such, intent is not enough, e.g.
sexual abstinence for a virgin leads to a fundamentally different state of
mind than for a nonvirgin. Intent can be a hindrance in reaching a goal. One
broad category of hindering intentions is classed by Crowley as "lust of
result". Until a person acquires the ability to act "Lashtal" (a Hebrew word
meaning "without desire or ulterior motive") it is sometimes necessary to
distract or "misdirect" the consciousness to prevent a state of mind which
opposes reaching a goal. To give two examples: 1. In crossing the Abyss, it
is necessary to avoid identifying visions. At the moment of crossing, all
that is perceived must be taken without judgment or interpretation. The
classical warning of Merkabah Qabalah to prepare one to pass through the
vision of Paroket Zohar is: "who says 'water, water' in that place shall fail." That vision is one that could be seen as a sheet of falling water, and
such a thought destroys the vision. 2. The other example is from Hindu
mysticism: "Do not seek the Siddhis" (powers to work particular wonders or
attain particular states). One stops when a lesser goal is reached. Always
seek beyond what can be reached. Move the goal forward constantly to the
limit of understanding.
-- Is True Will the same as the Tao?
True Will and the Tao are not quite the same. Experiencing the Tao is
conscious awareness of True Will. True Will always manifests whether known or
not. Conscious apprehension of True Will, coupled to a particular state of
quiet contemplation, is perception of the Tao. To the extent that the
Universe is conscious, there is a Tao. To the extent that the Universe is not
conscious, there is an essence more subtle than the Tao. This is a matter for
religious belief. People hold different views depending on their ability to
believe in the consciousness of the Universe. The matter is like the saying
about the noise made by a tree falling in the forest outside the hearing of
any person.
--- Is Magick only to be found in ritual, or is it performed in mundane acts
as well?
Magick is all deliberate action of mind and body. All action is in
conformity with True Will. All action performed while experiencing the Tao is
Magick. Some action performed without experience of the Tao is not the Magick
of the one doing the action, but in such cases it may be the Magick of
whoever prepared the mind of the performer of the action. Parents, Teachers,
Acquaintances --- all these perform or conduct the Magick which is responsible
for our unthinking actions. Someone first made the Magick which makes people
believe in the validity of money. The people who spend money and who earn it
usually don't perform the Magick of making the money seem to have objective
value --- unless they bargain or hold wage negotiations. An action which
fails to achieve the intent for which the action was planned is the Magick of
another. An action which achieves the intent of the actor is at least partly
the Magick of the actor. If one perceives the Tao, all ones actions are
Magick in Crowley's sense, whether others have participated in the intent
behind the action or not.
--- "What is the difference between ritual and nonritual to one who acts in
conformity to the True Will at all times?"
For one who acts in conformity with True Will by continuous, conscious
awareness, Ritual is teaching others. No living person can do this all the
time, no matter what is claimed or believed.
--- What is the nature of the grade of Ipsissimus ...
This is an A A
matter, and I can only say what I think.
The grade of Ipsissimus is not a personal state of being. It is like the
thought of Buddha in the minds of Buddhists. Buddha has gone on to nirvana.
The memory of Buddha as a Bodhisattva is what one may see of the Ipsissimus.
The Ipsissimus (there is only one) "sees" the Tao into being. The Ipsissimus
does not perceive anything, in the mundane manner.
The grade of Ipsissimus may be lied about. It cannot be attained or
conferred. One dissolves into it.
If someone says that they are Ipsissimus, they lie. It is a state of being
which cannot say anything of itself, even that it exists. One may be the
Ipsissimus Grade. One cannot be that and say that. When one is not the Ipsissimus, one may speak truthfully of being the Ipsissimus; but such a
statement will always be misunderstood by those who hear it. That the
statement of being Ipsissimus Grade can only be misunderstood is the only
sense in which the statement can be made truthfully.
Parallels between O.T.O. or A A
and Buddhist, Taoist, or other
organizations are whatever you want to see in the comparison. Striking
parallels is only making conversation or trying to get over some moment of
uncertainty. Outside a particular context such parallels are meaningless.
There can be no comparison without preconception. A human might compare
printed lists on two pieces of paper point-by-point because of a preconception
about writing. An ape might think that the same two pieces of paper are funny
leaves covered with ants you can't eat. A cat might reserve judgment until a
human wads up the two pieces of paper into balls.
Sunday. | Monday. | Tuesday. | Wednes- day. | Hours from Sunset to Sunset. | Hours from Midnight to Midnight. | Thursday. | Friday. | Saturday. |
Merc. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. |
Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. |
Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. |
Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. |
8 9 10 11 12 1 2 3 4 5 6 7 8 9 10 11 12 1 2 3 4 5 6 7 |
1 2 3 4 5 6 7 8 9 10 11 12 1 2 3 4 5 6 7 8 9 10 11 12 |
Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. |
Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. |
Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. Mer. Moon. Sat. Jup. Mars. Sun. Ven. |
Days. | Saturday. | Thursday. | Tuesday. | Sunday. | Friday. | Wednesday. | Monday. |
Archangel . . Angel . . . Planet . . . Metal . . . Colour . . . |
Tzaphquiel Cassiel Saturn Lead Black |
Tzadiquel Sachiel Jupiter Tin Blue |
Khaniael Zamael Mars Iron Red |
Raphael Michael Sun Gold Yellow |
Haniel Ansel Venus Copper Green |
Michael Raphael Mercury Mercury Purple or Mixed Colours |
Gabriel Gabriel Moon Silver White |
Hours. | Sunday. | Monday. | Tuesday. | Wednesday. | Thursday. | Friday. | Saturday. |
1. Vayn . . 2. Yanor . . 3. Nasnia . . 4. Salla . . 5. Sadedali . . 6. Thamur . . 7. Ourer . . 8. Thainé . . 9. Neron . . 10. Yayon . . 11. Abai . . 12. Nathalon . . 1. Beron . . 2. Barol . . 3. Thanu . . 4. Athor . . 5. Mathon . . 6. Rana . . 7. Netos . . 8. Tafrac . . 9. Sassur . . 10. Agla . . 11. Cäerra . . 12. Salam . . |
Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel | Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael | Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel | Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael | Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael | Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel | Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael Raphael Gabriel Cassiel Sachiel Zamael Michael Anael |
Mortlake
In nomine Jesv CHRISTI:
Amen.
In the name of Jesus CHRIST.
Amen.
Anno 1582. Marty die 10. hora 11 1/4 Ante Meridiem, Saterday.
i. One Mr. Edward Talbot came* to my house, and he being willing and Various good Angels. And also that I was once willed by a skryer, to call for the good Angel Anchor, to appear in that stone to my own sight. And therefore I desired to call him and (if he would) Anachor and Anilos likewise, accounted good Angels, for I was not prepared thereunto3, etc. He then settled himself to the Action, and on his knees at my desk (setting the stone before him) fell to prayer and entreaty etc. In the mean space, I in my Oratory did pray and make motion to God and his good Creatures for the furthering of this Action4. And within one quarter of an hour (or less) he had sight of one in the Stone. But he still expected for two more: deeming this to be one of the three (namely Anchor, Anachor, Anilos). But I then came to him, to the stone, and required to know his name. And he spake plainly, (to the hearing of E.T.) that his name is Uriel5.
ii.
![]()
iii. Uriel*: Sigilum hoc in sculpendum, ad defensionem corporis
Amen. Only to God be all honor and glory. Amen. .oOo.
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1. "The 'magick' which made use of the invocation of evil or doubtful spirits was of course always regarded as sinful; but natural magic, i.e. that which did not involve recourse to the agency of personal spirits, was in the Middle Ages usually recognized as a legitimate department of study and practice, so long as it was not applied to malificent ends. Of 'natural magic' as understood by mediaeval writers, astrological conditions, in order to injure or benefit the health of the person represented; and the application of a medicament to a weapon in order to heal the wound made by it. These things, if now practiced would still be called 'magic' though the qualification 'natural' would seem quite inappropriate. On the other hand the 'natural magick' of the Middle Ages included much that from the standpoint of modern science is 'natural' but not 'magical', the processes resorted to being really, according to the now known laws of physical causation, adapted to produce the intended effects." Taken from the Oxford English Dictionary entry of 'magic' to which the interested student is referred. A comprehensive study of the texts therein cited will give a invaluable understanding of the meaning and usage of this concept throughout the history of the English language. 2. vide Thelema Lodge O.T.O. (April and May 1988 e.v.) 3. It would seem that Dee is either testing E.T. or more likely stalling for time, as the use of these angels pertains to the preliminary preparation of the magician, that is literally getting dressed before the Action proper. 4. Various points of internal evidence here indicate that Dee is following the instructions given by Peter of Abano in his Magical Elements (op cit. Agrippa, The Fourth Book, and Barrett, The Magus). This would include several preliminary conjurations in Latin, a number of ritual actions, a recitation of the Lord's Prayer or the Paternoster in conjunction with various traditional catholic supplications, and probably the particular invitation to the Angels attributed to Saturday. 5. A fuller discussion of the nature and office of Uriel will be given in the appropriate place, but it is notable that he is one of the angels listed as answerable to the Conjurations of Saturday by Abano in the Heptameron. 6. The question of what Dee is referring to with regards to his Book or Tables of Soyga has yet to be absolutely resolved by any scholarship in this area. A number of theories have been postulated and further research may yet come to some conclusive answer to this puzzling enigma. 7. "Soyga = agyos", a note from the fair copy of this action in Libri Quinti Appendix equating 'soyga' with a transposition of the spelling of the Greek word meaning holy. 8. Dee actually lived for 71 years. 9. This point which obviously refers to the use of the Government Of Hours is notable as only Michael and Raphael are questionable as to the correct calculation of their appropriate times. The resolution of which depends on how they are attributed to the sephiroth. 10 . The private circumstances of Dr. Dee's life leading to the events herein discussed:
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7/3/88 | Gnostic Mass at Sunset | Thelema Ldg | ||
7/5/88 | Thelema Lodge Meeting 8 PM | Thelema Ldg. | ||
7/6/77 | Class: "The Three Realms" with Ebony, 8 PM | Thelema Ldg. | ||
7/7/88 | Tarot Class on the Fool 7:30 PM | A Ka Dua Cmp | ||
7/9/88 | Tarot Class 8 PM | Ananke Oasis | ||
7/10/88 | Gnostic Mass at Sunset | Thelema Ldg. | ||
7/12/88 | Enochiana with Dave, 8 PM "Theory" | Thelema Ldg. | ||
7/12/88 | New Moon Ritual after the class | Thelema Ldg. | ||
7/13/88 | Magick & Qabalah with Bill 8 PM | Thelema Ldg. | ||
7/14/88 | Practice meeting for the Rite of Jupiter, 8 PM | Thelema Ldg. | ||
7/14/88 | Tarot Class on the Magus 7:30 PM | A Ka Dua Cmp | ||
7/15/88 | Gnostic Mass 8:30 PM | Dii Aleni CMP | ||
7/16/88 | IIIrd Degree initiations | Ananke Oasis | ||
7/17/88 | Gnostic Mass at Sunset | Thelema Ldg. | ||
7/19/88 | Dramatic presentation 8 PM His Majesty's Fiddler | Magick Theat | ||
7/21/88 | Tarot Class on the Priestess 7:30 PM | A Ka Dua Cmp | ||
7/23/88 | Ist and IInd Degree initiations | Thelema Ldg. | ||
7/23/88 | Tarot Class 8 PM | Ananke Oasis | ||
7/24/88 | Gnostic Mass at Sunset | Thelema Ldg. | ||
7/26/88 | Enochiana with Dave, 8 PM "Practice". | Thelema Ldg. | ||
7/27/88 | Class: "The Three Realms" with Ebony, 8 PM | Thelema Ldg. | ||
7/28/88 | Practice meeting for the Rite of Jupiter, 8 PM | Thelema Ldg. | ||
7/28/88 | Full Moon ritual after meeting | Thelema Ldg. | ||
7/28/88 | Tarot Class 7:30 PM | A Ka Dua Cmp | ||
7/30/88 | Minerval initiations | Thelema Ldg. | ||
7/30/88 | Class on the Star Ruby rit. 8 PM | Ananke Oasis | ||
7/31/88 | Leo Birthday party 4:18 PM | Thelema Ldg. | ||
7/31/88 | Gnostic Mass at Sunset | Thelema Ldg. |
The viewpoints and opinions expressed herein are the responsibility of the
contributing authors and do not necessarily reflect the position of OTO or its
officers.
Note to update: the addresses and phone numbers in these issues of the Thelema Lodge Calendars are obsolete since the closing of the Lodge. They are here for historic purposes only and should not be visited or called.