Thelema Lodge Calendar for August 1988 e.v.

Thelema Lodge Calendar

for August 1988 e.v.

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.

Copyright © O.T.O. and the Individual Authors, 1988 e.v.

Thelema Lodge
Ordo Templi Orientis
P.O.Box 2303
Berkeley, CA 94702 USA

August 1988 e.v. at Thelema Lodge

Do what thou wilt shall be the whole of the Law.

Announcements from
Lodge Members and Officers

This Month at Thelema Lodge

Gnostic Mass every Sunday at sunset. Please contact Caitlin for class information and to get on the Lodge schedule. This month, arrive by 8:15 and you'll have plenty of time.
Lodge meetings are customarily held the first Tuesday of each month. August's meeting is at 8 pm on the 2nd. This month's topics include: The Feast of the Beast and His Bride. September's meeting will move to the 13th to accomodate the Rite of Mars. All interested parties are welcome to attend. (These meetings also provide a time to get YOUR event in THIS calendar!)
New Moon Ritual Friday the 12th, along with the Feast of the Beast and his Bride. Full Moon Ritual after Saturn...
Minerval Initiations are August 13th, First and Second Degrees August 20th. Of Fourth, P.I., and Fifth Degrees BILL will not permit me to speak...and JIM talks too much! All Initiations must be arranged in advance. Call Thelema Lodge for details. (415) 655-4942
Magick in Theory and Practice series starts with one meeting this month on August 17th. Because of scheduling demands, August and September will only see one meeting a month, but after that we will have two meetings a month. This class is by Bill Heidrick. Crowley's Magick in Theory and Practice is the key to his working and philosophy. Have you ever staggered into it and wondered what to do? Does it promise much and confound beyond analysis? Here's your chance to get Magick firmly in hand. 8 PM. Bring the book. We will start at the beginning and expound through it.
"Three Realms" continues with Ebony on the 3rd, 31st, and September 7th, all at 8 pm. If I recall correctly, he'll be talking about Planetary Magick just in time for Eleusis.
Dave's Enochiana for August: "Approaching The Aethyrs", 8 pm on the 30th... for 'intermediate' students.
The Magick Theatre offering for August is Crowley's melodramatization The Sire de Maletroit's Door. Set in medieval Paris and based on a Robert Lewis Stevenson story, the play was written and produced in 1906 in collaboration with Crowley's artistic brother-in-law Gerald Kelly. All welcome to this unrehearsed reading at the Lodge, 16 August, 8 pm; copies provided.
We will have an all-day LAMMAS party on the 7th at the Lodge. Bring something for the Feast...
The Virgo Birthday Bash will start at 4:18 on the 28th.

Saturn's Feast and Dress Rehearsal on the 22nd at 7 pm. All persons desiring to be Probationers for this Rite should attend.
Jupiter practices every Thursday at 8 pm until the Rites. BOTH these events at Thelema Lodge.

Crowley's Eleusian Rite of Saturn is open to public attendance on 8/27/88 e.v. at the Humanist Hall in Oakland. Doors open at 9 PM. This is the first of seven Rites continuing Crowley's original presentation at Caxton Hall in England in 1912 e.v. Call (415) 655-4942 for details. The Humanist Hall has asked us to remind our friends that no firearms or excessively intoxicated persons are allowed on the premises. Other groups (not O.T.O., thankfully) have made these rules necessary.

Other Events:

Abrahadabra Oasis: II Degree workshop on the 19th at Horus Temple, 8 pm.
A Ka Dua Camp: Degree class on the 5th at 6:30 PM, Ist Degree initiations on the 13th, Aura Class 7:30 PM on the 15th and Degree class on the 19th.

from the Grady Project:

Weighting At The Gate

They, the Norns, who sit and spin
The destinies of mice and men
Upon the weave and woof of time
Perhaps may understand the rhyme
And reason for facilities
Enhancing our puerilities.
But I, with knobby head and small,
Have yet to hear the ringing call
Demanding that I rise and shine
The brazen altar of the shrine
On which they say the fates are stored
Because they leave me slightly bored.

So when my friends of karma prate
I give to them a swinging gait.

Grady L. McMurtry

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From the Outbasket

Questions heard from many over the years:

One topic of frequent questions is that of the "Goetia". Many of these questions come from people who have just started experiment with the subject or who have contemplated it. To address this interest, I have decided to provide an account of my own first experience:

Edited from the unpublished manuscript:

The Road to the Sun: A Record of Self Initiation to Tipheret

by Bill Heidrick

In the last quarter of 1970 e.v., I performed an experiment in old-style Ceremonial Magick. This was a summoning by the practice of Goetic Magick (use of Crowley's "k' for such stuff is debatable). The theory was clear to me and seemed safe. My sources were not very reliable, and my experience was slight. The whole thing would have gone well enough if my colleague hadn't ignored the simplest precautions.
C. and I met over a glass of wine in his apartment. He and his wife occupied the rooms over mine for several months during the years I lived in Oakland. C's wife was celebrating her birthday, and she had invited me to the occasion. I had not met her husband before, but the fact that their bedroom was directly above mine made for something of an introduction.
C. remarked proudly that he had managed to get a science fiction story published. We discussed that a bit, and I thought to pick up the lagging conversation with a few remarks about my occult interests. The wine was pleasant and slightly dulling to wits and judgment. When I mentioned that I possessed several rituals used in the Middle Ages and Renaissance for summoning the "devil," C. immediately became alert. He abruptly suggested that we try one. This startled me; but, to save face under the gentle persuasion of the wine, I slowly agreed. It would not be possible to do a full job of it on such short notice, I told him; but we could give it a try. I reasoned that the demons were only facets of the self, and that no possible harm could come through such an experiment. I was more than half convinced that C. was just making a joke and not really serious. That may have been the case at the start.
We adjourned to my apartment.
I assembled the necessary props and references. For a ritual we used A.E.Waite's Black Magic and Pacts (a stupidly blinded book) and Richard Cavendish's The Black Arts. I took a robe with a black lining and reversed it. I had an old masonic sword, quite elaborate and magical. This sword had a silver chain from guard to pommel. Where the chain joined the pommel, a tiny silver ring formed the last link. There was a fireplace with wooden mantle in the West wall of the room. The flue had long ago been closed and an electric heater filled the entire hearth opening. We placed our half empty glasses on the mantle and set to work.
I showed C. the preparations and schooled him briefly in the ritual. We took up a stand in the center of the room, facing East. After passing the sword slowly about us both to define a magical circle, I moved the sword inside the circle to duplicate a design shown on page 238 of Cavendish's book. We went through the lesser pentagram banishment. The conjuration we used next is given on pages 241 and 242 of Waite's book. It is very poorly written, but it was enough to call something from the depths of C's mind. It even produced a few external results.
Immediately after the conjuration, a loud and steady buzzing sound issued from the closed-up fireplace behind us. The sound persisted for several minutes and resembled the buzzing of a large fly trapped behind the grate. The sound had not been heard in that place before and it never occurred again. No material cause ever presented itself, but something physical could have caused it. I chose to interpret this sound as a warning from the demon Baalzebub, "Lord of Flys" (Actually, "Baalzebut" is derived from Syriac, not Hebrew, and signifies "Bridegroom"). The sound had come from the West while we were facing East. Even as East is the direction of the rising Sun, it is said in Christian mysticism (the conjuration was partly Christian) that Christ shall come from the East on Judgment day and the devils shall fly with the souls of the damned toward the West. Accordingly, I suggested that we should face the when summoning by this formula. We faced West and pronounced the following "discharge," also found in Waite's book, page 243:

"Go in peace unto your places. May there be peace between us and You, and be ye ready to come when ye are called. In the Name of the Father, and of the Son, and of the Holy Ghost. Amen."

We resumed the conjuration. This procedure was repeated many times during the night and into the early morning hours. We called in turn upon two "demons," Belial and Asmoday, and used the information and seals presented by Waite in Black Magic and Pacts.

On page 175:

"Asmoday, a strong and powerful king, appears with three heads, the first like a bull, the second like a man, and the third like a ram. He has a serpent's tail, the webbed feet of a goose, and he vomits fire. He rides an infernal dragon, carries lance and pennon, and is the chief of the power of Amaymon. He must be invoked bareheaded, for otherwise he will deceive. He gives the ring of virtues, teaches arithmetic, geomancy, and all handicrafts, answers all questions, makes men invisible, indicates the places of concealed treasures and guards them if within the dominion of Amaymon."

On page 187:

"Belial, a mighty king created next after Lucifer, appears in the form of a beautiful angel seated in a chariot of fire, and speaking with a pleasant voice. He fell first amongst the superior angels who went before Michael and other heavenly angels. He distributes preferences of senatorships, causes favors of friends and foes, and gives excellent familiars. He must have offerings and sacrifices made to him.

As we multiplied our conjurations, I grew gradually weary of the whole process. Nothing much happened beyond an occasional movement of a curtain or an odd sound from outside. Things were different for C. As I grew more bored, he grew more tense. Sweat broke out on his brow, and his body gradually became rigid. His breathing became audible and forced. He had the sword when he did a very foolish thing.
We had just finished the conjuration of Asmoday and were waiting for the usual flop when he suddenly thrust the hilt beyond the circle and said: "I offer you the magic sword if you appear!"
I uttered a warning, but it was too late. He had broken the circle with the chief instrument of protection. Nothing happened then beyond a minor mishap. When he passed the sword hilt through the circle, the chain from guard to pommel fell free of the pommel. After giving the discharge, we tried to rejoin the chain to the pommel; but the silver ring that formed the link was nowhere to be found. I reasoned that it had probably caught in his clothing when he thrust the hilt forward and that it must have fallen off. We continued.
I became concerned about C's reactions. What he did was harmless as physical actions go; but this action was far from harmless in the ritual setting. To give up protection in the evocation of a harmful spirit is to ask that spirit to obsess you. Even if the ritual is nothing but a psychological game, that is a very odd thing to do. I resolved to participate in only one more try and then to stop.
The next evocation proceeded as did the others, no trouble and no result. After it I told C. that I was growing tired (the dawn was breaking) and that I wished to cease the conjurations. He pleaded with me to do one more. I refused to help, but agreed that he could do it alone if he wished.
At first he protested that I would be outside the circle and in danger. To quiet him, I showed him a large crucifix with a death's head at the base. This, I said, would be protection enough. He agreed.
I seated myself at some distance from his workings. From my new position, I was able to get a better look at him. What I saw distressed me. He looked like a man intoxicated with fear. His clothes were wet with sweat, and he had a wild look. I began to have misgivings about the whole thing. Yet, he had begun; and I thought it best not to interrupt him.
He quickly rushed through the conjuration. When it was finished, he stood for a moment with the book open at his feet. Suddenly he dropped to his knees and said in a clear voice; "Come and take me! You can have my soul if you appear!" That was a stupid thing to do!
He immediately slumped forward on his knees at an unnatural angle and began recitation of the discharge. When he finished, he lowered himself closer to the Waite book, which was open to the seal of Asmoday, and said; "I don't want to go. Don't send me away." He froze in that position with all his muscles rigid.
The first thing that crossed my mind was; "What am I going to do with the body?" Taking the initiative, I went up to C. and held the cross between his eyes and the book. Then I raised the cross to touch his forehead. He uttered an enormous sigh and relaxed.
C. retrieved a wine glass from the mantle and went to my couch to sit down. Between sips of the wine he was telling me how harrowing his experience had been, when suddenly he uttered an inarticulate sound and stared at his glass. He brought the glass over to me, asking; "Do you see that? Do you see that? ..."
I took the glass from his trembling fingers and inspected it. After a moment I saw on the bottom, beneath an inch or so of red wine, the silver ring that had fallen from the sword. I quickly drank the rest of the wine to reassure him. How did the link reach the glass? It would have had to travel an almost impossible path from the place where the chain broke free to the tiny opening of the glass on the mantle three feet above. Perhaps C. introduced it into the glass himself. I don't know. If he did it himself, he couldn't have been fully conscious of it. He was genuinely disturbed.
When C. recovered enough to leave, he insisted on taking the sword up to bed with him as a protection against --- what? Later, as I lay in my bed, I heard gasping from the room above, like the sounds made by a person dying of a heart attack. A few days later, C. asked if we could do something like that again. I evaded the question. He later became a Jesus Freak of some kind, enlisted in the Armed Services and developed a neurotic fear of the honking of geese.
The whole episode may be interpreted as a lesson in applied psychology from my own inward god to me. As for C., his inward god seems to need heavy handed tactics to teach him lessons. I hope he learned how to live more gently, but I have my doubts.

-- TSG (Bill Heidrick)

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These events were in 1988 e.v.

The Center for Enochian Studies, Volume I, number 6b:

The same Saturday afternoon. Hora 5.1

Dee: After that Mr. Edward Talbot2 had called Uriel, and I was come
to the Stone, and had used a short speech of thanks to God.3 I then
required some Instructions for the purposes of Soyga4.

Uriel: Peace, you must use Michael.

Dee: I know no means or order to use in the invocation of Michael.
[Note: Dee - In this time there appeared in the stone a rich
Chair and after a little while it was out of sight.]
Uriel: He is to be invoked by certain of the psalms of David and
prayers. The which psalms, are nothing else, but a means unto the
seat and Majesty of God. Whereby you gather with yourselves due
power to apply your natures to the holy Angels. I mean the psalms
commonly called the Seven Psalms5. You must use pleasant savours,
with hand and heart: whereby you shall allure him and win him
(through God's favor) to attain unto the thing, you have long
sought for.
There must be a conjunction of minds in prayer betwixt you
two, to God continually. It is the will of God, that you should
jointly, have the knowledge of his Angels together.
You had attained unto the sight of Michael, but for the
imperfection of Saul6. Be of good comfort.
[Dee - The chair came into the Stone again and I asked what it
Uriel: This is a seat of perfection: from which, all things shall
be showed unto thee, which thou hast long desired.
[Dee - Then was there was a square Table brought unto the Stone:
and I demanded, what that Table betokened.]
Uriel: A Mystery not yet to be known. These two, shall remain in
the stone; to the sight of all undefiled creatures.
You must use a four-square Table, two Cubits7 square:
whereupon must be set Sigillum Dei8 , which is already * perfected a book9 of thine: Blessed be God in all his Mysteries, and Holy
in all his works. This Seal must not be looked on without great
Reverence and Devotion. This Seal is to be made of perfect wax
which is clean purified: we have no respect of Colours10.
This Seal must be 9 inches in Diameter: The roundness must be
27 inches and somewhat more. The thickness of it must be an inches
and half a quarter, and the figure of a Cross, must be on the back
of it thus11;

The Table is to be made of sweet wood12 and to be of two
Cubits high, with 4 feet: with 4 of the former seals under the 4
[Dee: The fashion of the 4 feet, standing upon the foresaid
round Seals was shewed, so as the uttermost circle containing the
ii.letters, did seem to be clean * without the compass the feet,
equally round about the same feet. And these Seals were shewed much
lesser than the principal Seal.
Under the Table did seem to be laid red silk, two yards
square. And over the Seal: did seem likewise red silk to lie four-
square: somewhat broader than the Table, hanging down with 4 knops
or tassels at the 4 corners thereof.
Upon this uppermost red silk, did seem to be set the stone
with the frame: right over, and upon the principal Seal: saving
that the said silk was between the one and the other.
The Table was shewed to have on the 4 sides of it * Characters
and Names, these, that are herein a schedule annexed, in diverse

Uriel: The Characters and words on the sides of this Square Table,
are to be written with yellow, made of perfect oil, used in the

Dee: What oil is that?

Uriel: Of That oil shall be opened unto you. The oil is perfect
prayers: of other oil I have no respect.
We sanctify, because we are holy: and you sanctify because of
your holiness.

Uriel: There is a spirit named Lundrumgutta using you. Who seeketh
your destruction, in the hatred of men, in the hurt of thy goods.
Discharge him tomorrow with Brimstone16. He haunteth thy house,
and seeketh the destruction of thy daughter. His pretense was to have
maimed thee in thy shoulder the last night and long ago. If thou do
not discharge him tomorrow, he will hurt both thy wife and thy
He is here * now.
Give him discharge from your and house. He will seek Saul's
Death who is accursed.

Dee: I know no means or art too do this by. For I did burn in flame
of Brimstone, Maherion his name and Character, when I found Saul
privily dealing with him, (which manner of wicked dealing I had
forbidden him) and yet he came after, and would have carried Saul
v.away quick; as Robert Hilton, George; and other of my house can

Uriel: The Cursed will come to the Cursed.

Dee: I beseech you to discharge him and bind him some where far
off, as Raphael did (for Tobias sake) with the wicked Spirit

Uriel: But Tobias did his part. Art is vain, in respect of God his
power. Brimstone is a means.

Dee: When shall I do this?

Uriel: Tomorrow at the time of prayers.

Dee: Gloria patri et filio et spiritui sancto, sicut etc. Amen.


i. Erratice, contra ignorantia mea: vide post.
    An error; in opposition to my ignorance, observe what follows.

ii. Note this point.

iii. Cave: quia Angelus tenebrarum se intrusit hic, ut Libri Quinti
Appendice apparabit.

      Be careful; those angels which are of the darkness intrude in
this, as will appear in the appendix to these five books.

iv. So it is evident who went about to hinder the truth before in
the character, and in the border of the Table falsely counterfeited
etc.: as it also in the next action may appear.

v. Saul in danger of being carried away quick.


1. 5pm Saturday March 10, 1582 anno domini.
2. Dee gives E.T.
3. Most probably the Latin version of a prayer given by Abano in the Heptameron
vide pg.74. C. Agrippa, The Fourth Book... (Heptangle, 1984).
4. For a rather forced though interesting solution to the enigma of Soyga see
Appendix D pg. 117-123. R. Turner, The Heptarchia Mystica... (Aquarian 1986).
6. cf Thelema Lodge O.T.O. (Jun. & Jul. 1988 ev)
7. In biblical measurement a cubit is generally considered to be roughly equal
to 18 inches, but as the unit is actually measured from the point of the elbow
to the tips of the extended fingers, a cubit's actual length has varied greatly
throughout history.
8. i.e. the sign or signature of God, it is notable that Dee originally had here Sigillum
Divintas that is the Divine Sign or Holy Signature.
9. Dee makes a rather obscure notation in Latin with regard to this Angelic statement,
but the curious should examine pg. 11. of The Sworn Book Of Honorius, ed. &
trans. Daniel J. Driscoll (Gillette, NJ: Heptangle Books, 1983)
10. This Seal is one of the few relics of Dee still extant, and is on display in the British
Museum Collection. It is made from a very pure almost clear form of sealing
wax that has suffered only minimally from its great age. Originally in the
collection of John Cotton with the Holy Table and much of Dee's ceremonial
paraphernalia., it was miraculously saved from the Great Fire of London in
which the table and much else perished. For more detail see R. Turner op. cit.
pg.78-80. and The Proceedings of the Society of Antiquaries of London XXI (1906-7)
11. AGLA (aleph-gimel-lamed-aleph) is notariqon for Ateh Gebor Le-Olahm Adonai (aleph-teth-heh gimel-beth-vau-resh lamed-ayin-vau-lamed-mem aleph-daleth-nun-yod)
Thou Art Mighty Forever, O Lard!
12. Probably cedar wood.
13. The construction of the table of practice and of the holy lamen is an involved and
interrelated problem. It is, as is noted here and elsewhere, discussed at great
length and depth in Libri Quinti Appendice, but even in that context the material
poses many complex and difficult problems. It is of some comfort that Dee and
Kelly were themselves quite confounded on the same points which presently cause
scholars difficulty, and it is unfortunate that these particular objects of
ceremonial furniture have all been lost through the course of time, but sufficient
instruction and evidence does exist to draw fairly concrete albeit still disputable
conclusions with regards to the important specifics of construction.
       The October edition of this series will contain a special supplement discussing
in detail the furniture required preliminary, for the practice of Dee's system of
Angelic Magick. In it we shall reproduce all pertinent passages from Dee's own
MSS, provide and substantiate our own conclusions in these matters and provide
some practical guidelines to actual reproduction. Interested persons should
examine the various published studies of these matters:
M. Casaubon, A True & Faithful Relation... (London:1659). The twenty-fifth through
twenty-seventh, and the thirty-eighth through fifty-third pages of Dr. Casaubon's
preface as well as the plate immediately following the table of contents.
Aleister Crowley, Liber XXX Aervm vel saecvli sub figura CCCCXVIII. In particular
the 15th and 18th aires.
                                  Liber LXXXIV vel Chanock. Part One section I.
G. James, The Enochian Evocation... (Heptangle, Gilette NJ: 1984). pg. 28-38,
G. Schueler, Enochian Magic, A Practical Manual (Llewelyn, St.Paul Mn: 1984).
pg. 23-4.
R. Turner op. cit. pg.40-49, 76-97.
14. The Angel would seem to be referring to an oil based gilt used for Altar detail work.
15. In Fronte: Though this root begets the English 'In front,' in medieval and renaissance
              Latin usage this term almost universally means 'before the altar'.
       A Sinistris: On the Left hand.
       A Dextris: On the Right hand.
       Juxta Pectus: At the Breast.
16. Native Sulfur.
17. Tobit III: 1-17 (note 8,17), VIII: 1-9 (note 2-4), XII: 1-22 (note 15-22). Asmodeus
(aleph-shin-mem-daleth-aleph-yod) in some references rendered without the second aleph. Gk. Asmodeos,
-daus, or -daios. Lit. 'The Great Name of the Daemon'. One of the most prevalent devils
in western metaphysical literature; since being ascribed, in The Testament Of Solomon,
with the forced construction of the Temple, Asmodeus has made major appearances in
nearly every grimoire of the occult sciences.

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Events Calendar for August 1988 e.v.

8/2/88Thelema Lodge meeting 8 PMThelema Ldg
8/3/88Class with Ebony on the Three
Realms. 8 PM
Thelema Ldg.
8/4/88Jupiter rite practice 8 PM
every thursday.
Thelema Ldg.
8/5/88Degree Class 6:30 PMA Ka Dua Camp
8/6/88IVth and PI initiationsThelema Ldg.
8/7/88Lammas Party all dayThelema Ldg.
8/7/88Gnostic Mass at SunsetThelema Ldg.
8/11/88Jupiter rite practice 8 PMThelema Ldg.
8/12/88Feast of the Beast and His Bride
and New Moon Ritual 9:30 PM
Thelema Ldg.
8/13/88Minerval and Vth Deg. initiationsThelema Ldg.
8/13/88Ist Degree initiationsA Ka Dua Camp
8/14/88Gnostic Mass at SunsetThelema Ldg.
8/15/88Class on Auras with Katica 7:30 PMA Ka Dua Camp
8/16/88Dramatic reading: The Sire de
Maletroit's Door
8 PM
at Horus Temple (Thelema Lodge)
Magick Theat.
8/17/88Class on Crowley's "Magick in Theory
and Practice" with Bill, 8 PM.
Thelema Ldg.
8/18/88Jupiter rite practice 8 PMThelema Ldg.
8/19/88Workshop on IInd Degree 8 PM
at Horus Temple (Thelema Lodge)
8/19/88Degree Class 6:30 PMA Ka Dua Camp
8/20/88Ist and IInd Degree initiationsThelema Ldg.
8/21/88Gnostic Mass at SunsetThelema Ldg.
8/22/88Dress rehearsal for the Rite of
Saturn, 7 PM (Sun enters Virgo)
Thelema Ldg.
8/25/88Jupiter rite practice 8 PMThelema Ldg.
8/27/88Rite of Saturn at the Humanist Hall
in Oakland. Doors open at 9 PM
Thelema Ldg.
8/28/88Virgo Birthday Party, 4:18 PMThelema Ldg.
8/28/88Gnostic Mass at SunsetThelema Ldg.
8/30/88Enochiana with Dave, 8 PM
"Approaching the Aethrys"
Thelema Ldg.
8/31/88Class with Ebony on the Three
Realms. 8 PM
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.

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