Thelema Lodge Calendar for June 1999 e.v.
Thelema Lodge Calendar
for June 1999 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, 1999 e.v.
Ordo Templi Orientis
Berkeley, CA 94702 USA
June 1999 e.v. at Thelema Lodge Do what thou wilt shall be the whole of the Law.
Lodge Members and Officers
The Rites of Eleusis
Man, unable to solve the Riddle of Existence, takes counsel of Saturn, extreme old age. Such answer as he can get is the one word "Despair." The Rite of Saturn will be celebrated on Saturday night 29th May at Sirius Oasis in Berkeley.
Is there more hope in the dignity and wisdom of Jupiter? No; for the noble senior lacks the vigour of Mars the warrior. Counsel is in vain without the determination to carry it out. The Rite of Jupiter on Thursday evening 3rd June will be held in a venue not finally determined at press time; contact April for details.
Mars, invoked, is indeed capable of victory; but he has already lost the controlled wisdom of age; in a moment of conquest he wastes the fruits of it, in the arms of luxury. The Rite of Mars on Tuesday evening 8th June will probably be held at Grace's Temple of Astrology in Berkeley, but please contact Andy for confirmation.
It is through this weakness that the perfected man, the Sun, is of dual nature, and his evil twin slays him in his glory. So the triumphant Lord of Heaven, the beloved of Apollo and the Muses is brought down into the dust, and who shall mourn him but his Mother Nature, Venus the lady of love and sorrow? Well is it if she bears within her the Secret of Resurrection! The Rite of Sol will be held on Sunday afternoon 13th June; contact Leigh Ann for location.
But even Venus owes all her charms to the swift messenger of the gods, Mercury, the joyous and ambiguous boy whose tricks first scandalize and then delight Olympus. For information regarding the Rite of Venus on Friday evening 18th June contact Cynthia.
But Mercury, too, is found wanting. Now on him alone is the secret cure for all the woe of the human race. Swift as ever, he passes, and gives place to the youngest of the gods, to the Virginal Moon. The Rite of Mercury will be on Wednesday evening 23rd June; contact Charles.
Behold her, Madonna-like, throned and crowned, veiled, silent, awaiting the promise of the Future. She is Isis and Mary, Ishtar and Bhavani, Artemis and Diana. For the Rite of Luna on Monday evening 28th June a location will be announced during the foregoing rites.
But Artemis is still barren of hope until the spirit of the Infinite All, great Pan, tears asunder the veil and displays the hope of humanity, the Crowned Child of the Future. The Rite of Earth will be held at Oz House on Saturday afternoon 3rd July.
Every Sunday night, in its central group ritual, the community of the lodge gathers at Horus Temple in the Rockridge area of Oakland for a performance of Aleister Crowley's Gnostic Catholic mass. Light is one of the symbols used in this ceremony, representing the essence of reality. Crowley wrote in De Lege Libellum of "... Pure Light, an ecstasy formless, and without bound or mark. In this Light naught exists, for It is homogeneous: and therefore have men called it Silence, and Darkness, and Nothing. But in this, as in all other effort to name it, is the root of every falsity and misapprehension, since all words imply some duality. Therefore, though I call it Light, it is not Light, nor absence of Light. Many also have sought to describe it by contradictions, since through transcendent negation of all speech it may by some natures be attained. Also by images and symbols have men striven to express it: but always in vain. Yet those that were ready to apprehend the nature of this Light have understood by sympathy." It is through such a sympathy of correspondence that the Gnostic Mass attempts to lead its audience and performers to a knowledge of Light. Following the traditions of the O.T.O., the basic symbols for Light are the Sun, and the force of the polarity of gender. The interaction of these symbols through the stages of the ritual creates a twofold eucharist of wine and bread, and the consumption of this sacrament by the People in the mass magically invokes their participation in the Light. The gnostic mass at Thelema lodge is a open event, with all welcome to participate; contact the lodge for directions, or arrive by 8 o'clock.
Umbram Fugat Veritas
The Section Two reading group consults with John Silence - Physician Extraordinary on Monday evening 14th June in an 8:00 meeting with Caitlin at Oz House. The six stories by Algernon Henry Blackwood appeared around 1908, and were a lucrative success for their author, establishing his literary reputation. The cultivated and well-traveled son of a senior civil servant, born in Kent in 1869, Blackwood broke away from a rigidly Evangelical household to study Theosophy, before emigrating to America to spend his thirties as a Canadian dairy farmer and then a journalist in New York. He returned to England in 1899 to write stories and essays, and the following year joined the Hermetic Order of the Golden Dawn as Frater Umbram Fugat Vertias - "truth expels darkness." He was initiated to the grade of Philosophus on 16 April 1904, and afterwards continued for many years in the Second Order work as an Adeptus Minor 5= 6. Blackwood was still active when Arthur Waite organized the Salvator Mundi Temple of the Fellowship of the Rosy Cross in 1915. (He lived afterwards to an age old enough to read scary stories on BBC television.) The figure of Doctor Silence, the psychic physician-detective, owes as much to Professor Van Helsing as to Sherlock Holmes, and looks ahead also to Simon Iff. Into his consulting room clients bring their stories, and the doctor goes off to investigate spooky spiritual disturbances with his confidential secretary Mr Hubbard. Lovecraft, admiring these stories a few years later, faulted them for their "too free use of the trade jargon of modern 'occultism'," and may have meant to imply that they partake too systematically of the Golden Dawn tradition in their occult technicalities. In their portrayal of unrationalized preternatural forces as narrative agents, and in their glimpses into the dark hollows of ceremonial magick, these tales as much as any prepare the way for the fiction of Lovecraft. "Occultism - that dreadful word!" as the doctor says.
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N.O.X. Off for a Break
Thelema Lodge's semimonthly discussions have become so strenuous recently that the Dean has decided to give the class a summer vacation. Thus, June and July are declared fit only for leisurely arguments and recreational debates. We will resume in August, energized for a fall semester of enthusiastic elenchi. Also, in deference to the Rites of Eleusis, there will be a delay until July in the continuation of Bill Heidrick's seminar on Book Four; for this discussion of magical weapons and sigils look to an evening in San Anselmo on next month's calendar.
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This autobiographical account of an attempt to climb the world's second highest peak (K2 in the Himalayan mountains), with Crowley as second in command, is being serialized in these pages in the same installments as when it first appeared in the London weekly magazine Vanity Fair, where this section appeared on 5 August 1908.
The Expedition to Chogo Ri
Leaves from the Notebook
of Aleister Crowley
On the 21st we went on to Yuno, another short and agreeable march, but on the 22nd we had a most unpleasant day; miles of river bed full of rounded stones had to be crossed, and we forded altogether six rivers. This brought us to the place where the valley divided, and we followed the true left hand branch, which was called the Bralduh Valley. The dividing mountain was buttressed by a great cliff, under which the river ran deeply and swiftly, so that we were compelled to climb a pari about 1,200 feet high. The horses had gone back from some little distance below, the fact was they could not go any farther. I was by this time in fairly decent condition; but it was a long march in the blazing sun over the waterless and interminable slopes. We reached Dasso at about half-past one. On the 23rd we went on to Ghomboro. I had been getting a little tired of the fact that Pfannl was always ready to greet me on my arrival and to inform me with a superior smile how many hours he had been at the stage, so this morning I stuck to his heels, and found that he made his records by going top speed all the way. This was a pretty long march, and there was a long pari about 1,500 feet high cutting off the corner which overhangs the Bralduh. This village is on the Hoh Lumba, and not as marked on the map. Eckenstein turned up rather late with a strained knee, which made him somewhat doubtful about being able to march on the next day. However, he was all right the next morning, the 24th, at least so far recovered that the Doctor gave him permission to march, provided he went slowly and took care of himself. I will here re-copy the account of the day's events as I wrote it at the time: Saturday May 24th. Left Ghomoboro at 4.40 a.m. with Pfannl and Wesseley. Reached first mud nala at 6.0. Near wall fifty feet high or more and very steep, but dry. Far wall fifteen feet high and nearly vertical, consisting of black mud in which stones (some fairly big) were lodged. I detached Pfannl and Wesseley to let the coolies down the steepest part by a rope. I myself cut a path with a big axe. 300 to 400 cubic feet of mud and stones were dislodged in this process. The coolies could have passed by going fifty yards down the nala, but would certainly have been killed had an avalanche fallen. As it was there were three or four yards in the bed of the nala which were unavoidable; but a coolie would have had plenty of time to escape, as Pfannl could see from above if any was imminent. As it happened none did fall. The mud-line was fifteen feet high. Bulk of coolies safely over at 6.40. I then heard there was another bad place, and started rapidly with Dr Jacot- Guillarmod to help if necessary. We took, perhaps, half an hour to reach this. It was a wide, soft, deep bed of mud, stationary or nearly so. Men were hard at work throwing in stones for a causeway. This I heard later they had been doing for ten days. A way of just sufficient stability was thus made, and all was easy. From here we reached Pakora in an hour or less. On the 25th we went on to Askoli. Rather less than an hour beyond Pakora are the hot springs of sulphur. There are several basins and pools, but only one of any importance or beauty. This is a circular pool of about forty feet diameter and just deep enough in the middle to swim. The water is exquisitely clear, and a light steam rises from it. The temperature of the spring is about 35 degs. Centigrade. The basin is formed by very beautiful coraline deposits of calcium carbonate, branching or flowerlike with, perhaps, some sulphide, as the water gives off sulphuretted hydrogen in abundance, and in so pure a state that the unpleasant smell which one associates with the carelessly prepared laboratory gas is not present. Knowles, the doctor, and myself spent about two hours bathing. It was the first decent bath we had had for over four weeks. We reached Askoli a little before noon. By the doctor's orders the party was now to wait for ten days to rest; also there was a great deal of bandobast to make. The Austrians entirely disregarded the doctor's orders and went out every day for long walks during the ten days at Askoli. There was a good deal of illness, which the doctor called influenza, among the servants. I was also not very well; but my time was entirely occupied in constant consultations with Eckenstein. This was the last village. We did not know how many marches there were to our final camp; and we had to make food provisions for all the coolies. On the 29th we sent off the first shift of about fifty coolies to Bardonal, a three-days' march, at which place the natives told us was the last "maidan" and firewood. On the 31st Abdulla Khan came to us and said there was about ten pounds of sugar left. We had managed to eat ten pounds a day since leaving Skardu! This was a little too thick. We had up the three men who were in charge of the cooking department, and tried to frighten them; as it proved, in vain. On June 2nd we reached the kiltas. leaving everything we could possibly do without in charge of the Lambadar at Askoli. On the 3rd I spent most of the evening with Eckenstein weighing out the flour supply and painting the sacks. The great difficulty in undertaking a journey through uninhabited country is that a coolie, though carrying flour only, will eat his own load in about twenty days, consequently the limit to which you can take the men is only ten days out and back. Our Baltis, luckily, could do a great deal more than this. As it turned out, our final camp was fourteen marches from Askoli, and of course this left a very small margin for carrying our own baggage. We had about one hundred loads in all; but this required the constant employment of nearly 300 coolies. Practically every man in the village (and, indeed, in the valley) able to carry a load was in our service. During our absence from Askoli we consumed more than five tons of flour. By the 4th everything was finished, and we were lucky enough to spot a row between our three heroes of the sugar supply and the natives. They had been cheating the unfortunate inhabitants in the way that Eastern servants always do unless most carefully looked after, and with an enormous bandobast like ours it is almost impossible to keep constantly on the watch. On the 5th we marched. I was foolish enough to follow the coolies instead of looking out my own way for myself. The result was I wasted several hours wandering over the top of Biafo glacier, whereas the bulk of the party only crossed it twice, there being a way below. Just as I got over the glacier, with five coolies, two enormous stones came down from above about twenty yards in front of us. It was now after mid-day, and stones were falling everywhere from the nose of the glacier, and some care had to be exercised, but these two were absolutely gigantic. I went to the larger of the two on reaching the bottom; I found it higher than my own reach, though it had made a pretty big hole in the sand. I reached Korophon a little after four. Korophon consists of a little stunted grass grouped around a vast boulder. Its position is incorrectly marked on Conway's map. I might just as well state here that this map is so inaccurate as to be almost worthless. In some places it is very well done indeed, but that is of no great advantage, as once a map shows any gross inaccuracy one cannot tell till afterwards where it is right and where wrong; and, of course, the great use of a map is its function of prophecy. We were very anxious to persuade our men to ford the stream of the Punma and its junction with the main stream of the Baltoro. We promised them if they reached Bardomal the next day they should be paid as if they had taken two days, as on the ordinary marches, but this was a delusion on our part, due again to Conway's map. The rope bridge which he marks is not nearly so far, and on the return journey we made the march by his route quite easily in a day. However, we sent off a committee of natives to investigate the ford and report. They returned and agreed to try. As it turned out we crossed without any difficulty whatever. The distance from the river to Bardomal is a great deal farther than from Korophon to the river; though Bardomal is correctly placed, as far as it is opposite the junction of the two streams. On the 7th we went on to Paiyu, the scenery steadily increasing in grandeur, some of the mountains being magnificent beyond description. At one point we crossed an enormous fan of debris, and on reaching the highest point the Baltoro suddenly thrust itself before our eyes with its towering guard of sentinel peaks. One of great height we took to be the Mustagh Tower of "K2," which latter mountain I shall in future refer to by its proper native name, Chogo Ri, merely passing over with a single word of contempt the ridiculous pretensions of Godwin-Austin to call the second highest mountain in the world by his own cacophonous name. We reached Paiyu before noon. Abdulla Khan, on our counting the fowls, told us that two had died. I am afraid they had, but if they had died in any legitimate way he would, of course, have shown us the bodies. It was quite out of the question, therefore, that we should allow these servants to remain in charge of our base camp as we had intended. We held a summary court martial in the presence of the Chaprasi of the Tehsildar of Skardu, who had come with us, and of the Wazir of Alchori, who had also attached himself to so renowned a convoy as we of course appeared to native eyes; it being the first time in history that six white men had been at one time at Skardu; so Abdulla and his two partners in crime were packed off and sent back. By the coolies who accompanied them we sent warning to all whom it might concern that these men were scoundrels, and that they were to be on their guard against them. As they were packing up for their departure Abdulla Baig, the second of the ruffians, complained that Hassan, a clever and useful little Balti boy whom we had picked up in the Leh Road, and attached to out corps of Naukars, owed him a rupee for a coat. This was Abdulla Baig's old coat, green with brass buttons, and very much worn; which he had discarded when we had provided him with a fine new coat against the cold. The Balti boy said he had paid the rupee; which I have no doubt was true, though probably not by his own will, as the coat was barely worth an anna. Abdulla Khan would, of course, have deducted the cash from his "talab." The whole of the "Arabian Nights" flashed through my mind in a single second, and I saw my way to an act of poetic and Oriental justice. I simply made the two change coats; the old coat was Abdulla Baig's, as Hassan had not paid for it; but the new coat was mine, and I had a perfect right to give it to Hassan. This arrangement greatly pleased the multitude.
Previous Crowley Classic To be continued. Part V
Master of the Hawk and Jackal
in memoriam Ebony Anpu
With the death of Frater Ebony Anpu VI°, Charles Lee Reese, on Friday evening 7th May in Oakland, the lodge has lost one of its oldest and most distinguished members, a leading teacher and a beloved example of the Thelemic way of life. Born a Texan on 6th September 1950 e.v., Ebony had been an occultist and a devote of the goddess since childhood, nurtured in the love of an interesting and intelligent family. At the memorial service held to celebrate his greater feast, Ebony's mother, visiting from China where she is a language teacher, recalled some of the encouragement and support he received in his first autodidactic studies of magick. Offering the prospect of a university education, his mother blessed instead his choice, as she told us, "to go and study in California with the O.T.O." Living in San Francisco and then across the bay during the 1970s, Ebony joined in one of the very early waves of initiation under the Caliphate, and became a leader in the rebuilding of the Order by Hymenaeus Alpha. Dedicating his efforts not only to the collection and study of Crowley's writings, but also to the publication of this material, Ebony and his partner Soror Cinnamon formed Stellar Visions as a business to distribute magical texts. In parallel with his development as a ceremonial magician, Ebony also trained himself to be an expert computer technician and information manager. Not only did he publish an early edition of Liber AL, very carefully presented on beautiful paper, but Bill Heidrick recalls that Ebony also prepared what was very probably the first electronic text of that book. Devotion to the text of the Book of the Law was an abiding and productive discipline for Ebony, and some of his earliest publications in Thelemic journals pointed out the deep patterns and meanings which his readings of the Holy Books made clear. Besides contributing to newsletters, Ebony was active in their editing, publication, mailing, and marketing. He gave valuable guidance and a lot of hard work to numerous projects, including the early Profess House experiments in San Francisco, the Rites of Eleusis in the East Bay, and the administration of what was then Thelema Grand Lodge. Ebony served as Grand Secretary General of O.T.O. during the last years of Grady's life, establishing with his organized and effective diligence many of the continuing traditions of that position. Ebony's studies in the spiritual texts and culture of ancient Egypt were among his deepest pursuits, and those for which he was probably best known and most widely respected. When Grady died, it was Ebony whose words, in the ancient language of Khem, guided the mortal remains of the Caliph into the fires of cremation and the final release that sent our patriarch on his journey to the City of the Pyramids. Steeped in the language of Egypt, Ebony for many years taught the magical secrets which he found there to a growing circle of students and friends. A prolific writer himself, at times mystic and passionate, at times systematically wise and familiar, he shared with his associates a flow of rituals, articles, notes, meditations, and essays, which were periodically collected as the Book of the Hawk and Jackal. A masterful and artistic ritualist, Ebony showed generations of Thelemites just how powerful the basic personal banishings could be; few who saw his Star Ruby or Sapphire can ever forget his command of these rituals. For many years he led lunar cycle workings and occasionally acted as a gnostic priest in the solar rites as well. He was long the leading third degree initiator at Thelema Lodge, and one of the most inspiring propounders of knowledge lectures for all of the Man of Earth degrees. After Grady's death, Ebony was one of the most active senior members of O.T.O. in Berkeley, setting many of the stylistic precedence which gave Thelema Lodge its new character as a regional community rather than an international headquarters. His teaching expanded beyond the Order more and more during his later years, and the Cabal of the Hawk and Jackal took shape as his own tribe of students and friends gathered to support him. He and Liesl were married with a gnostic mass in Horus Temple at Thelema Lodge, and Ebony's advice and support have been of immeasurable benefit to each of the masters of that lodge who had the strength to listen to him. Always a beloved member of the community, Ebony could also be a most challenging brother, particularly for those who knew him less well or could hear him only in a dully literalist spirit. Having dedicated so much to the Order, Ebony was unable to forbear from the highest standards in his vision of Thelema, and he could when necessary be so firmly loyal to this vision that any compromise to policy had to be made meaningful in the extreme. Ebony, as our Frater Superior Hymenaeus Beta said at his funeral, could be one of the most disobedient members in the O.T.O. and was also one of its most loyal. Through his unique tesseract magick, the Egyptian coffin texts, the Holy Books of the A A, the pagan festivals of the year, his own systems of tantra and astrology and divination, and many other studies, Ebony taught hundreds of students. He had embarked upon his twenty-second year of O.T.O. membership. He had a large and fiercely loving circle of supporters, with contacts all around the world. Many will carry on with his teachings and rituals and traditions, and all will remember this veteran of Thelema. In the flesh, however, Ebony was not an athlete, despite his yogic prowess and for much of his life had been short of breath and seriously asthmatic. Sometimes he could not walk far, and he had constantly to concern himself with breathing. Though fiercely alive and unforgettably communicative, Ebony's health suffered and his care increased, with several medical crises, and increasing debilitation. Finally, on a spring night, alone in his den between calls from students and intimate friends, he ceased to struggle with his lungs. His friends gathered at a wake three days later, and when family and fraternity could assemble we had a festival of tributes and masses and feasts for the life and the work of our completed brother. Now he travels to rejoin Grady and inaugurate that further temple where we will celebrate the mysteries in the light of the Sun of Midnight. Vale! Anpu!
from the Grady Project:
Frater Hymenaeus Alpha designed this campaign in hopes of reforming the public image of Aleister Crowley during the final years of the Beast's life. It appears to have arisen from discussions between "the Prophet and his Caliph" in wartime Britain, with hopes of implementation in peacetime with the cooperation of the Agape Lodge of O.T.O. in California. Grady typed out his carefully organized notes and posted them to Crowley in order to solicit additional comment. The young initiate seems almost too pleased to display some of the modern management techniques and organizational strategies which he had been studying before his military service. As a student at Pasadena City College -- attending on a marching band scholarship, and playing the trombone in the Rose Parade's "house band" -- Grady had been active in study groups of the "Technocracy" movement. A midwestern transplant in the restricted economy of the 1930s (Grady was an honest-to-goodness Okie) who could seldom spare more than pocket change for his entertainment and social life, he joined a number of organized groups as a way of meeting people. Those most often mentioned in his underclassman diaries are the Sierra Club, the Los Angeles Science Fiction League, and a Technocracy club which held weekly discussions. The American intellectual fad of Technocracy was a "movement" of the mid-1930s, an optimistic ethos of wholehearted efficiency, based upon faith in "modern" technical competence as a commercial, political, and social force. Although its principles can sound authoritarian (if not fascistic) when we cast them behind the record of utopian schemes enforced by totalitarian socialism which many of the world's governments so disastrously established during that decade, these concepts held an appeal to Grady's lost generation of future-oriented young technocrats; a sort of mild secular revivalist movement for clever citizens.
Clear Crowley's Name Campaign
by Grady McMurtry
[continued from preceding issue]
1. CLEAR CROWLEY'S NAME - for use on posters, advertisements, articles 2. "Crowley is England's literary martyr" - ditto 3. Help the author of the V campaign - ditto 4. etc.
B. The Law of Thelema - it is necessary to present the Law of Thelema so that people of all types may appreciate that particular part which they can understand. In this manner those who can Understand the Law will be given an opportunity to do so by calling their attention to it and providing them with the material for study, while at the same time providing a guide for those whose understanding is incomplete. In order to facilitate this several vehicles of instruction must be set up:
1. The Law - the OTO as now presented. An order of initiates studying the philosophy of life and aspiring to the Great Work. 2. The Law - presented as philosophy for the intellectual. (The philosophical concepts of "Do what thou wilt shall be the whole of the Law" and "Love is the law, love under will" provide material for much discussion for those who wish to differentiate upon the philosophies of Man. A study must be made available showing the difference between doing as one wishes and doing one's Will. The subject that Love is the Law but only under Will must also be fully explained in this work. This to be publicized in articles written by prominent men and reports on discussion groups of same.)
3. The Law - presented as a "Church of Light, Life, Love and Liberty" for the devout. (There are a great many very admirable people whose Understanding has not developed sufficiently for them to be able to fully appreciate the Law as counseled in the High Lodge of the OTO. They are the people who attend Church on Sunday and devote the rest of the week to the problem of ordinary life. These are the people who need religion as a faith - and we must give it to them with Liber Legis as their bible and a supplement thereto explaining its place in the scheme of the Aeons as a text. "In the beginning there was Ptath, the Shining One" - or Shiva, or Jahveh or whatever - the philosophy of the early adepts, how this became degraded by those who were not full initiates, the meanings of the Aeons in succession, the meaning of the present Aeon and how it affects us, how this Cosmic Plan for the liberation of mankind from the chains of ignorance and superstition embraces past, present and future. The Law of Thelema cannot become the popular religion of the majority of people until it is presented in a form which appeals to their understanding.)
a. Ceremony - a Mass suitable for performance before large congregations. This does not limit the private performance of the Mass in the Lodge.
i. Part of the teachings of the High Church will be devoted to instruction of the individual in the performance of the rites of ceremonial magick.
Previous Grady Project. Part I. To be continued. Part III.
An Introduction to Qabalah
Part XLVI -- Colors in talisman and chamber.
Derived from a lecture series in 1977 e.v. by Bill Heidrick
This one I call The Axe of God. It's a combination of Magick, meditation and the need for a fancy cover on a notebook. First, draw four concentric circles, such that a diameter of the largest is be divided into equal parts. Next, construct two vesicae by taking a horizontal diameter of the largest circle and striking arcs across all the circles with a compass set from outer edge to center. This will leave the vertical section of the resulting diagram looking like a double headed axe. The four concentric zones represent the four worlds of Qabalah. For the parts of the figure that form the two "blades" of the axe, divide and color in this way: Leave the outermost edges within the outermost circular zone white. Divide the blades in the next annular ring in half vertically. Color the upper pair of regions formed in this way gray to the right and black to the left. In the lower, matching pair, color the right part a soft blue and the left magenta. The next or third inward zone on the "axe blades" is little more complex. Extend the vertical line from the second zone inward toward the center, half way through the third annular ring. Taking that point, draw a triangle with base at the inner side of the annular ring and apex at the end of the line. This divides the portions of the two blades in that ring into three parts each. Color the upper right part blue, the upper left red and the triangle yellow on the top blade. On the bottom blade, the right part is deep violet, the left orange and the triangle pink rose. One more portion of this Labris or double headed axe blade remains to be marked and colored, the portion within the innermost circle. Divide the upper and lower wedges into thirds, by horizontal lines equally spaced. Further divide the outer third in half with a vertical line, making two regions of each of the two axe blade portions in this innermost circle. For the upper, color the right part green, the left Orange and the truncated wedge below violet. Color the lowest part black. On the lower blade portion, color the right part amber, the left violet-purple, the truncated wedge Indigo and the innermost wedge yellow. Those sweeping sections or blades are stylized Trees of Life. The one at the top uses the Queen Scale colors for the Sephirot, the colors most familiar to the student. The one at the bottom uses the King Scale colors for the Sephirot. In this, the first world is taken as Keter, the second world as Chokmah and Binah, the third world Chesed, Geburah, Tipheret, and the inmost space includes Netzach, Hod, Yesod and Malkut. The resulting device is used for meditation. In essence, the figure combines two different ways of depicting the Tree of Life; as a series of concentric circles and as a structure divided like the lattice-type tree, but doubled. A talisman of this sort aids one in gathering a sort of force that might not be obtained just through rationally studying the Tree. Making and using designs like this one focuses thought in particular ways. Analyzing the thoughts that come from meditating on such things helps one learn about functions in the mind. The essential effect of this Axe of God talisman is to show a cycling process of thought and action. It shows that one Tree functions to create a state of mind, while another of opposite character draws back from that state. Meditate, trying to rationally interpret a situation using the Tree of Life pattern. Later in that day, observe your actions and experiences. There will be a tendency to "think in" and "live out", with the reason based meditation acting as a sort of script in reverse for feelings and ideas that come afterward. Start in the center and work up toward the outer ring, Malkut to Keter in the top blade or tree. Let nature take its course and you will find that you will naturally experience the reverse process as the day progresses, as though reaching the Keter of the upper part caused the hidden part of your mind to swing round to the Keter of the lower, carrying you back to the center in ways unknown to the rational mind. Here are two ways of crossing outward and inward, like a great current of force, almost a breathing. That's a magical awareness, produced by the use of a talisman when you become acquainted with this kind of thing. Colors of the Sephirot and matching planets can be used in larger ways, instead of being concentrated into small designs. Rooms in a house may be colored and decorated to emphasize particular Sephirot, becoming spaces to experience the subtle qualities corresponding. Consider a room matching the Sephirot Yesod. The colors are chosen to stress correspondence to that Sephira and the Moon, perhaps a purple carpet, blue walls and silver trim. Silver stars can be painted on the ceiling, crystals hung from those stars on slender threads and perhaps a mirror ball can be suspended in the center. Mirrors are helpful in such a room; and the lighting should be subdued, limited to a few shaded lamps or candles. A person in that place will tend to be more in the mental way of Yesod than in any other. Attempts to rigorously apply logic will be muted and the mind will drift a little. Such a place is not good for mathematics, but very good indeed for reading to acquire new ideas or inspiration. It's a suitable location for at TV set, a half unreal window on the world. Magick of the Moon performed in such a room would be more effective than in an average spot. Just entering a room decorated in such a way will induce a matching pattern of mind. A Tipheret room would be best in the center of a house, preferably with windows that can catch the morning light. Purple for Leo correspondence can work with the carpet, but the walls should be a bright yellow, with the woodwork trimmed in antique gold. Draperies may be yellow and sun-rise pink. There should be a central light fixture in the ceiling, bright enough to illuminate the room. This is a good place for study, perhaps for a computer. A dining table may be placed in the center of the room. Such a room produces a "shadow tree" within Tipheret. Actions in such a place tend to be balanced and comprehending of many aspects of living. In a room like this, there is less of a tendency to get lost in fantasy and more of an inclination to address those aspects of living that are whole, not fragmented or elusive. Decorating living space in ways like these can have a profound effect on the mind. It need not be confined just to rooms. A shady garden makes a good Netzach, while either a home office or a tool shed can be adjusted to the qualities of Hod. Malkut and the front porch are a good match. Binah suits a library or study. Either Geburah or Chesed will do well as a bedroom, surprisingly enough. The kitchen is naturally Keter. If your home is large enough for all of that, and you have a central hall apart from the entry-way, call it Da'at. Music rooms are rare these days, but Chokmah has a tendency to be elusive. The house itself can be attributed to the Sephira of Wisdom, if nothing else will suit.
Copyright © Bill Heidrick
Previous, Part XLV(C). Next: Sabbatai Who? -- Part XLVII.
From the Outbasket
The following selections are from my part in a series of email discussions with "M". A very little editing has been done, leaving this a rather disjointed collection of observations and aphorisms. For amusement and discussion: Consider, if a mosquito bites you, does the mosquito care how important you are? Crowley's rituals should be considered practice and examples - a starting place from which you go on to develop your own methods. We are born old. We grow young in mind as the body ages - unless we get confused with some silly bit. Some things that nourish the heart: Pleasant thoughts, small animals and living things turning with the seasons. - also the sense of doing something useful. It is helpful to learn from animals, although the learning may be below the level of reason. A bear may admire a sunset, but a horse can understand a joke. A horse sees a standing human face to face. That simply looks to a horse like the front end of another horse with a short nose, buggy eyes all in front, small teeth and silly ears. Since this is usually more funny to a horse than threatening, a horse with few worries likes humans. Some people see only dumb animals in the forest. Others see elemental spirits and hold conversation with them. Neither is wrong. There are different worlds, not only in the astral but in the material. The important things are: 1. to be able to see these worlds. 2. to be able to known which world one is in at any given time. Incarnation is strange, and we are all gods and angels out of the sky. Incarnation limits us. Our senses can only perceive so much, our brains only hold so much in consciousness. We use a pattern at any given time to put those things together as a "world". Different patterns make different worlds - such a world is the way you hold a point of view, not a total and all- encompassing thing. If everything were perfect, there would be no point in incarnation. It's for doing things, and there has to be something to do. If we waited until the right thing to do next was a certainty, we would never move. People often look for an easy way rather than do the work. Those are the souls who have chosen to hold back from incarnation, hoping that it will not hurt them if they do not touch the world. They are almost, but not quite here. It's the same thing as the first time one learns to swim. There is a small but significant difficulty of getting into the water. Many people don't want to take the last step for that reason, a fear of committing to change. The cast of the mind can form the body. The mundane mind is structured to conserve. It tries to hold the pattern of this life. That's good, in that it prevents chaos. That's bad, in that it doesn't want to change, even when change is necessary. Find new paths and connections between ideas and points of view. The mind is happy with that, since it is either something not already labeled or a new connection between trusted states of thought. Ritual is a tool, to help the mind focus and move more precisely. The mundane mind is very busy setting limits to what we do and seem to be. It is often necessary to go into a ritual or a different state of mind to get past that and make magical changes. In such an attempt, sometimes it works and sometimes the mundane mind stops it from working. This only means that different things need to be tried. It is important to make a clear statement before a ritual, about the purpose of doing the ritual. If that is well formulated, things are more likely to go easily. If it is too loosely formulated or only a light idea in the mind, things can get rough - like trying to move a heavy object without noticing that one's toe is in the way! Practice. The intent must be simple; no hidden questions, doubts or vagueness. To say it in words helps, since otherwise it may be too vaguely present in the mind. The intent of the "right question" is to formulate a simple pattern in the mind that can be held throughout the working. It's like holding a carving tool just so, to carve exactly what is wanted, no more and no less. Often, preparation ritual helps with this. Occasionally the answer to a ritual request is a small war, a time of forcing change by means that may be unpleasant. Will moves through the world as a knife through soft butter, but sometimes we retain the point of view of the butter! That's a way of saying that attachments to things that are not conformal to one's will can produce pain. There is no such thing as a balanced diet, only a correct meal, one meal at a time. In some parts of the day, week, month and year, different foods are needed. When you wake, you need to replace things used in the night. When you work, you need to replace things used in the working. When you approach sleep, you need to avoid those things that hinder sleep. Those are not the same things. Time only flows one way, from past through present to future, for the physical body. In terms of the spirit, that limitation is not true. Predicting the future by divination is one approach, but dreams tend to be more like memories rising from the past or from the future. "Remembering the future" is possible, because the effect is much the same in a dream coming from past or future. Beyond the material world, instead of time being a moving sequence, it's a sort of extension, like a four dimensional shape. To say that you will not be alive in the future at some point is no different from saying that you are in one place in space and not in another. You are eternal, but not everywhere in every way. Trust, aid and otherwise love others, but don't always expect them to help when you need help. They are fine in their own nature, as far as they take it; but like dealing with elemental spirits, there are things that don't work. It makes no more sense to expect a fire elemental to fetch you water than it does to expect a friend who fears new things to help you in an unfamiliar situation. The fire elemental may promise, but does not understand the promise, regarding water. It is the same for people who have not learned or tried to do particular things. They may think themselves able and honestly promise, but they really don't know the way. This does not mean that you can't depend on people, only that people are fallible and it's a good idea to be cautious. Each point is the center of the world. Move from one point to another and the world seems to change, violently or otherwise. It everts, taking the new point as its inmost center. There is mortal death, which gives a passage into another life. There is the death of the lower spirit, which gives awakening to eternity without taking the life of the body.-- TSG (Bill Heidrick)
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Events Calendar for June 1999 e.v.
|6/3/99||Rite of Jupiter 8PM|
Call for location
|6/6/99||Gnostic Mass 8:00PM Horus Temple||Thelema Ldg.|
|6/8/99||Rite of Mars 8PM|
Call for location
|6/10/99||Ouranos Ritual Group 8PM Horus Temp.||Thelema Ldg.|
|6/13/99||Rite of Sol 2:00PM|
Call for location
|6/13/99||Gnostic Mass 8:00PM Horus Temple||Thelema Ldg.|
|6/14/99||Section II reading group with|
Caitlin: A. Blackwood's John
Silence Psychic Detective 8PM OZ house
|6/18/99||Rite of Venus 8:00PM|
Call for location
|6/20/99||Gnostic Mass 8:00PM Horus Temple||Thelema Ldg.|
|6/21/99||Summer Solstice Feast and Ritual 7PM||Thelema Ldg.|
|6/23/99||Rite of Mercury 8:00PM|
Call for location
|6/24/99||Ouranos Ritual Workshop 8PM|
In Horus Temple
|6/27/99||Sirius Oasis Tea, 4:18 PM ||Sirius Oasis|
|6/27/99||Gnostic Mass 8:00PM Horus Temple||Thelema Ldg.|
|6/28/99||Rite of Luna 8:00PM|
Call for location
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