Thelema Lodge Calendar for March 2003 e.v.
Thelema Lodge Calendar
for March 2003 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, 2003 e.v.
Ordo Templi Orientis
Berkeley, CA 94702 USA
March 2003 e.v. at Thelema Lodge
Do what thou wilt shall be the whole of the Law.
Lodge Members and Officers
Vernal Equinox falls on Thursday afternoon 20th March, when at precisely
five o'clock Sol enters Aries and the aeon of Horus opens the year 99. Spring
at the lodge will be greeted with a seasonal ritual in Horus Temple at 7:00
that evening, and a communal feast afterwards. Bring dinner dishes and drinks
to contribute to our common table, and welcome in the year of Lust together.
March forth for Mardi Gras in the Berkeley parade of the One True Church of
the Great Green Frog, starting in Berkeley at People's Park around 2:22 on
Tuesday afternoon 4th March.
The Heptarchia Mystica of John Dee forms the basis for our fortnightly
Enochian study group under the direction of brother Charles Humphries. Join
the seminar on alternate Wednesday evenings, this month on the 5th and 19th of
March, from 8:00 until 10:00 in the lodge library.
Our Pathworking series continues with regular meetings on the third Friday
evening of each month, assembling next on Friday evening 21st March at 8:00 in
Horus Temple. Participants share an extended programmatic meditation on the
Tree of Life, led by brother Paul Aparicio.
The gnostic mass is celebrated every Sunday evening in Horus Temple
according to the liturgy of Ecclesia Gnostica Catholica. This "solar phallic"
cult has been the center of our community of celebration at Thelema Lodge for
many years, and provides the best opportunity for visitors to meet the members
here and participate in ritual with us. Arrive at 7:30 any Sunday evening to
join the communion, assembling in the lodge library to await the summons of
the deacon into the sanctuary of the gnosis. Call well ahead for directions
if you have not previously attended. To serve the lodge at mass as an officer
in the ritual, form a team to practice until you have trained each other to
celebrate the liturgy with grace and understanding, then arrange with the
lodgemaster to reserve a date on the temple calendar.
Initiation through the Man of Earth degrees of Ordo Templi Orientis is
offered at Thelema Lodge under charter from the United States Grand Lodge of
O.T.O., and is available by application to all who are free, of full age, and
of good report. Specific pledge forms for sponsorship to each of the degrees
from Minerval through IV are available from lodge officers at any temple or library event. Upon submission of the completed application to the lodgemaster and its forwarding on to the US Initiation Secretary there is a
minimum wait of one full month, with additional time often required for
scheduling of the ritual by our teams of initiation officers. Candidates must
remain in close touch with their sponsors during this period in order to keep
these plans current. The lodge has initiations next scheduled of Saturday
15th March, with all members who plan to attend required to consult ahead of
time with the lodge officers in order to learn the time, place, and degree to
Spirit is the Subject
What is "Spirit?" As magicians we use this term all the time, often
without a clear idea of what we mean. On Wednesday evening 12th March at 8:00
in the lodge library, this month's Magical Forum will gather to hear and
critique a paper entitled "Spirit is Not a Substance." Read by Nathan, it
will explore several philosophical approaches to the question of Spirit. In
particular, we will criticize a common, but ultimately problematic, conception
of Spirit as a kind of super-substance. In this approach, Spirit is conceived
of as a phenomenon, like matter or energy, but differentiated by being in some
unclear way "spiritual." If Spirit is transcendent, it cannot be a thing, or
be objectified, for precisely thus it would loose transcendence, being brought
within the realm of the phenomenal. How then can Spirit be grasped as Spirit?
It can only be grasped if it is recognized as non-dual with our own
consciousness. Spirit is a subject, not an object. (The Magical Forum is an
ongoing series of monthly presentations at Thelema Lodge on a variety of
topics germain to the work of the Order and the interests of the community.
Anyone can contribute, and if you are interested in presenting an original
paper or ritual please contact the facilitator, Nathan, at
Beware of All that Twisty Sex
The classic fairy novel The Crock of Gold by James Stephens will be read
aloud and discussed together by the Section Two reading group this month,
meeting with Caitlin in the lodge library from 8:00 until 9:30 on Monday
evening 24th March. This Irish pastoral tale is populated by leprechauns and
little people, by simple farmers, wise women, and their children, and by
various gods who inhabit the edges of its strange green world. Stephens, born
in Dublin in 1882, was a self-educated law clerk in 1909 e.v. when he began to
publish lyric poetry and stories of traditional Irish life. Encouraged by his
friends George Russell and James Joyce, it was The Crock of Gold, his second
novel, which made Stephens famous as an author. Joyce later considered him as
a possible collaborator on the work which became Finnegans Wake, and the two
writers share a sense of intelligent irony as well as a dedication to the
rhythms and cadences of common Irish speech. Nevertheless, Stephens retired
to London on his literary celebrity as soon as he could afford to leave
Ireland, living until 1950 e.v. and becoming a well-known reader over BBC
In bringing the great god Pan into Ireland as a character in The Crock of Gold, Stephens took care to surround his rough, wild, divine presence with a
full panoply of Celtic supernatural folklore, setting the story amidst the
most timelessly traditional rural life. After leprechauns have lured away the
Irish children Brigid and Seumas to entertain them in an underground house
below the roots of a great tree, it seems hardly unusual when they encounter with Pan in the same woods. When that same goat-foot god meets a young woman
named Caitilin Ni Murrachu, she is so charmed to see that Pan is "naked and
unashamed" (making it obvious that "his need of her was very great") that she
immediately goes off to live with him.
"I don't know what you want me to do," said the girl.
"I want you to want me. I want you to forget right and wrong; to be as
happy as the beasts, as careless as the flowers and the birds. To live to the
depths of your nature as well as to the heights. Truely there are stars in
the heights and they will be a garland for your forehead. But the depths are
equal to the heights. Wondrous deep are the depths, very fertile is the
lowest deep. There are stars there also, brighter than the stars on high.
The name of the heights is Wisdom and the name of the depths of Love. How
shall they come together and be fruitful if you do not plunge deeply and
fearlessly? Wisdom is the spirit and the wings of the spirit, Love is the
shaggy beast that goes down. Gallantly he dives, below thought, beyond
Wisdom, to raise again as high above these as he had first descended. Wisdom
is righteous and clean, but Love is unclean and holy."
In the end, however, Caitilin bids the goat-foot god goodbye and goes off
with another divine force, settling down to raise a family with the native
Celtic sun god and fertility spirit named Angus Og.
Previous Section Two Next Section Two
All Rite Already
The first planning meeting for this year's cycle of The Rites of Eleusis
will be held in the lodge library at 8:00 on Monday evening 31st March.
Eleusis is scheduled slightly earlier this year than last (which is why it may
seem like we just got through the previous cycle!) opening with "The Rite of
Saturn" on Saturday evening 31st May to run as usual at intervals of twelve
days through "The Rite of Luna" at the full moon on Monday evening 11th
August. There is much to be done before the first curtain rises on our 24th
production of these elaborate planetary workings, and Caitlin will again be
serving as Mistress of the Rites to supervise the Eleusis cycle for the lodge.
Contact her ahead of time for advice, and bring ideas to propose at this
planning meeting if you are interested in undertaking one of the rites this
This article first appeared on 25th June 1933 e.v. in the London Sunday
Dispatch newspaper, the second in a series of three weekly articles which
Crowley arranged to sell to the paper. They were good-natured, chatty, and
funny, with reminiscences from many phases of his life and some subtle
autobiographical justifications for a few of his more ambiguous adventures.
An editorial note introduced this article as follows: "Aleister Crowley last
week described his initiation into a Secret Order, how he was bound and
blindfolded, made to repeat a formidable oath before black-hooded officers,
and became "a new being born into a new world." Unfortunately we have not
been able to find a copy of that first article, which we would be most happy
to receive if any reader can provide its text. We hope to include Crowley's
concluding article for the same paper in these pages in our next issue.
I Make Myself Invisible
by Aleister Crowley
"The Worst Man in the World"
After my initiation I seemed to myself like a savage who happens to wander
into a factory of high explosives. I had to learn the laws of life all over
again from the beginning.
I always think of Mr Wells' First Men in the Moon. How to act when the
fundamental conditions of life are changed? The danger of making fatal
mistakes is always present.
A necessary part of the practice of magic is the invocation of Divine and
angelic beings and the evocation of blind forces, some of which are considered
"evil" by the vulgar.
Of course there are forces which are definitely malicious. It is never
necessary for a magician to deal with them, except as a bacteriologist studies
disease germs, to find out their nature and subdue them.
By 1899 I had gone through seven stages of initiation. These constituted
me an Adept, but accidents were still happening to me.
Temple in a London Flat
I constructed a private temple in a flat in Chancery Lane. It was a hall
of mirrors, the function of which was to concentrate the invoked forces. It
contained an altar of acacia topped with gold and certain secret symbols and
regalia of the Order.
One night, after a ceremony in which a well-known analytical chemist was my
leader, I locked the door and went out with him to a meal. When we returned
the door was wide open, though the lock had not been forced, and the whole
contents of the temple had been thrown about and lay in the wildest confusion.
Then the fun began. We saw -- and my teacher was able to identify --
hundreds of shapes, weird "half-formed faces" which were thronging the room,
marching in fantastic dance about its confines.
These were definitely malicious forces, demons, which one had to study and
Later, when I was transferring my apparatus to my house in Scotland, I
employed two workmen to remove the mirrors. As they were working they were
suddenly overcome, knocked out by unseen assailants. It took several hours to
People passing the doorway suddenly fell down in fits. That flat remained
without a tenant for years after I had left it. All this was because I had
not enough experience to control the forces.
It was at the direction of the head of the Order that I then went to
Scotland, to my manor house of Boleskine, which is two or three miles from the
Falls of Foyers.
My subsidiary object -- the principal aim is too sacred to discuss -- put
into simple language was to gain control over the "four great princes" of the
evil of the world.
According to the rules of magic, I built a terrace with a northern aspect
and carted river sand to it.
I worked in the breakfast-room at making the talismans which were necessary
to my purpose. The sun was streaming into the room, but in vain; there was a
darkness which could be felt. The demons, evil forces, had congregated round
me so thickly that they were shutting off the light. It was a comforting
situation. There could be no more doubt of the efficiency of the operation.
But I went on with my work, even though I had to light a lamp -- with the
sun shining brightly outside.
The demons collected, also, in the lodge which I had built on the terrace.
They were still vague shapes, half-seen faces. I got used to them.
My Dangerous Path to Power
They had curious effects on the neighbourhood. Part of the main road from
Inverness to Fort Augustus ran through my estate. Soon superstitions about
the road made the natives avoid it. People refused to use it after nightfall.
Even the tough, hard-drinking workmen from Glasgow who were employed at
Foyers would go a long way round to avoid that uncanny road.
The forces had other and worse effects. An employee (who had not touched
alcohol for twenty years) suddenly got drunk and tried to murder his wife and
children. This was one of many similar cases.
One summer more than half my pack of bloodhounds died. My servants were
always getting ill.
One of the men I employed to lay down putting greens went insane and tried
to murder my wife.
I had realized, by this time, that my path to power was to be immensely
difficult and fraught with danger. But I did not look back.
I began my pilgrimage to far-distant countries. Mexico was the first. I
was sent there by the head of the Order to consecrate a priest to serve the
Lamp of the Invisible Light.
In Mexico, too, I made my first experiments in acquiring invisibility. By
invoking the God of Silence, Harpocrates, by the proper ritual in front of a
mirror, I gradually got to the stage where my reflection began to flicker like
the images of one of the old-fashioned cinemas.
It never disappeared completely. In fact, that experiment showed me that I
was on the wrong track. Success lay not in an optical disappearance, but in
the power of fascination. "Having eyes, they see not."
However that may be, I was able to walk out in a scarlet-and-gold robe with
a jeweled crown on my head without attracting any attention. They could not
This was the beginning of an art which stood me in good stead in Calcutta
years later. While I was walking through the native quarter at night I was
set upon by robbers.
When I saw a knife flash I thought it was beyond a joke; pinioned though I
was, I managed to fire my revolver. Hundreds of natives aroused by the report
rushed out to seek me, but I was able to walk unperceived through the midst of
them, and make my escape.
Sacrifice in Sacred City
My travels took me to Ceylon, where I devoted myself to Yoga.
I took a bungalow at Kandy and was steered through the beginnings of the
art. Yoga may be taught in eight words. "Sit still! Stop thinking! Shut
up! Get out!" It is the learning that is difficult.
My success with Yoga was so great that it became dangerous. For my own
good I left it alone for two years, departing from Ceylon and going to India.
A curious thing happened on one occasion. At Madura I went into a temple
and sacrificed a goat. Soon after I completely cut off my trail by a sea
voyage -- a great storm was raging, and I was the only person to board the
Some time afterwards I returned to India and visited some friends, who knew
nothing about my activities in Calcutta.
They told me that their servants were excited about a queer tale that I had
sacrificed a goat at Madura, the most sacred city of South India.
Being Takes Human Form
How had the natives obtained that information? They had done it by "native
I then went to Egypt, and -- to my intense surprise -- was summoned by the
secret chiefs of the Order. I was commanded to return to England, there to
reconstruct the system of organisation, as the outer form of the Order had
broken up through the fall of its chief ambassador to the world "without the
Veil," and to put the secrets in writing.
I accordingly condensed and published knowledge in a periodical called The
Equinox. Headquarters at this time was a studio in Victoria Street. There in
our spare time we began to celebrate the rites of Eleusis.
Some of these rites were often attended with strange results. On several
occasions we saw and felt a stranger among us, but when the lights were turned
higher there was no one there.
Our ceremonies had caused a being to take human form and be seen among us.
The success of these private rituals induced me to take the Caxton Hall for
seven performances, which were open to the public. Bottomley attacked the
rituals as obscene and blasphemous. He was merely reflecting in print the
depravity of his own mind.
Invoking the Spirit of Mars
A girl played the violin during the rites. She was a good violinist, but
under the influence of the ceremonies, she was more; she played sublimely,
like a supreme virtuoso, in the magical invocations directed upon her.
During one ceremony in July 1909, in the Victoria Street studio, we invoked
Bartzabel, the spirit of Mars.
One of those present was a man of importance in the Admiralty, a commander
whose name is too well known to mention. He asked the spirit, which had been
invoked in a specially purified and consecrated man, if "nation would ever
rise against nation."
Bartzabel answered that it would. Questioned further, the spirit said that
war would break out within five years, and that the nations which would be
smashed would be Turkey and Germany.
Prophecy of Great War
Within a fortnight of the end of those five years the Great War broke out.
The naval man was an Adept of the Order, and he played a big part in the
struggle. Whenever the affairs of the world reach a critical stage the Adepts
always have someone behind the scenes.
Rudolph Steiner, the man who was responsible for the defeat of Germany, was
Grand Master of the O.T.O. in Austria, a semi-masonic order of which I was the
Grand Master in England.
Steiner broke away from the Order, because he was terrified at one of the
ordeals he had to go through. He was thus cut off from the true magic, but he
became secret advisor to Von Moltke.
Steiner's direction resulted in Von Moltke's failing to take Paris when it
was within his grasp, and that mistake cost Germany the whole war.
Steiner had proved his inability to become a great musician and he was
deceived by treacherous powers into defeating his country.
Next week I shall expose the abominations of Black Magic and show how
absurd are the allegations which connect my name with those practices.
Previous Crowley Classic
from the Grady Project:
This previously unknown, unpublished poem survives in the author's typescript
among the editorial archives of The Magickal Link. There are several
differing typed versions, but the variations have more to do with the spacing
of the words on the page than with alternate wording in the poem.
The Black Messiah
by Grady McMurtry
| Within the Colosseum roars|
the restless Roman mob
Howling for the blood of Christians
driven forth with jeer and probe.
Shift the scene a dozen centuries
to northern Europe land;
See the Christians prick the pagans
as they search for Nimir's brand;
Hear the righteous, feel the struggle,
know the horror of the thought
Of the swelling horde of innocent
that are for slaughter caught.
Caught to satisfy the thirst of those
who ride the church as wain,
Though the Christians died as martyrs yet
the witches burned in vain.
Be ye not deceived,
Still those sobs within your throat,
Let not your hearts be grieved,
Soldiers of the Mighty Goat!
This ritual that mocks the church
with incantations of the Mass
But opens pathways to the search
for knowledge old, and not of crass.
For we who are to Lilith born
remain in homage to our Queen;
The Old Religion reared again
will batter down all walls between,
To conquer all that men can know
and raise again our rule supreme;
O'er all the nations of the world
the Witchcult will regain its dream!
And those who died upon the pyre
will take their honors from the fire.
Previous Grady Project Next Grady Project
from the Library Shelf
Thomas Tymme, rector of Hasketon in Suffolk from 1575 until his death in 1620,
prepared (or at least planned) a translation of John Dee's Monas Hieroglyphica
from the Latin alchemical anthology entitled Theatrum Chemicum, which had been
assembled by Lazarus Zetzner and originally published from Ursel in 1602. The
following text is Tymme's introductory material for the Monas, which survives
in a transcription from the author's manuscript made by Elias Ashmole,
published in 1963 e.v. by the New Bodleian Library of Oxford University. For
the present edition orthography has been regularized (with the letters "i,"
"j," "s," "u," and "v" rendered in the modern manner) and some abbreviated
words have been expanded, but otherwise the spelling and punctuation are here
rendered according to the original. Elipses are indicated in a few places
with three dots, where Ashmole was unable to make out Tymme's handwriting.
by THOMAS TYMME,
LIGHT in Darkness
Which illumineth for all the Monas
Hieroglyphica of the famous and profound
Dr John Dee
discovering Nature's closet and revealing
the true Christian secrets of Alchemy
Professor of Divinity
IAMBLICHUS, Adhortat. ad Philos. cap. xxi:
De Pythagoreis sine lumine ne loquitor.
A Light in Darkness
by Thomas Tymme
To the right worshipfull his singular
good patron Thomas Baker Esquire
Thomas Tymme wisheth health
and prosperity in this world
and in the lyfe to come
perfect felicity in
The rich & golden Jewell, which the famous & profound Dr. Dee thought not
unfit the royall Majestie of Maximilian the Emperour, expressed in the Latin
Tongue, I deemed convenient for your worship in the English; albeit I know you
sifficiently learned in that other, specially for this reason, That in the
perusing this aenigmaticall Monas, you might more easily attaine the marrow of
the Authors meaning, the bond of a Tongue, not soe much in use with you as the
Vulgar, being broken & layd open. For the Author of set purpose hath
endeavoured (according to the usuall manner of Philosophers skilfull in
adeptive Philosphy) to be harsh in stile using terms of Art to you unknowne, &
words of Hebrew & Greek, & also obscure in the matter it selfe . . . of great
consequence. In this Hieroglyphicall Monas of he hath comprehended the whole Science & practice of Alchemie, in which one Figure is set before you the Character of the 7 Planets, and therein also a
misticall signification of the 7 Mattalls, whereof two are perfect, & the
other imperfect, yet able to be perfected by Art & Nature. The which worke of
incerted, & closely couched in the Figure, as in reading the Process you shall
with diligent observacion understand, & the more easily if you compaire
therewith that which I have inferred and added, to the end of this his Monas.
His whole purpose & drift is, to give unto the mastery in Alchimy, & the
& in the worke, & for this cause his Monas Hierogliphicall hath the first in the top & the last in the foote, the Cross going betweene,
which signifies the dejecting and humiliacion of before his Exaltacion.
The causes of such Aenigmata, close Characters, and obscure riddles in the
writings of the Philosophers of this kind, are principally two; first to
exercise the witts of the more wise, for whome these Traditions & Monuments
are left in writing, who take no delight in things neerest to common sense,
contemning vile things, & soaring aloft with the Eagle to attaine divine
The second cause is the Contempt of Science in the Vulgar sort, who rashly
reject and condemne whatsoever they understand not, utterly ignorant if things
most excellent: in whome this Proverbe is verified. Scientia non habet
Inimicum nisi Ignorantem. He then shal be greatly overseene, that publisheth
secret Mysteries to the Multitude. Yea he shall breake the Celestial Seals,
who shall make the Secrets of Nature & Art common. It is folly to give an Ass
Lettice, when Thistles are more fit, & it is madness to set a looking glass
before a Woolfe, seeing there is danger to him that offers it. Secrets are no
longer to be reputed Secrets, when the Multitude is acquainted with them. Not
without cause therefore God speaking out of the bush to Esdras (as he had done
before to Moses) gave him this Comandment saying, The first Bookes that thou
hast written publish openly, that both the worthy & unworthy may read them,
but keep the 70 last, that thou maist give them to the wise among the People,
for in them is the veyne of Understanding, the fountaine of Wisdome, and the
River of Knowledge. And it was grave & sage Councell which Libavius gave to
Tritemius in this Percept, Use secrecy & put not forth the dove before his
My purpose in this dedication is not to procure you into the Laborinth of
Alchimists practice, whereinto all that have entered with unwashen hands have
hurt themselves, and then falsely exclaimed against the divine Science, as
meere Sophisticall & deceiptfull; but rather to allure you, to like that which
my slefe doth love, & yet not doating as Narcissus did with the shaddow. The
speculation . . . before the dexterity of the art, (which I know to be like a
quick con . . .) will be a fit object for your recreation at your leisure, &
far unfit for a mooddie & gross braine.
My labour & paines herein bestowed in translating and collecting that which
I have added, taken from the monuments of many profound Philosophers both
speculative & practicall, together with giving to each instrument belonging to
this Science his lively Limnes, due proportion & naturall colours, so far as
my simple skill could extend . . . but a rude Novice in this facilty, in some
sort to be equaled with the care and paines of those which travell to Peru &
China for Gold, I wholy dedicate to your Worship with hearty good will, having
in my power no better thing to give you then a Schollers guift, which I offer
to you (my worshipfull & most precious friend in the world) wishing to you
Thassus bonorum & the true and most perfect Elixir, both in his lyfe and the
life to come.
Your worships devoted in fidelity
and kindnes during Life
The Forespeech to the Reader
Adam, before his fall, was by God endowed with such excellent knowledge in
naturall Philosophie, that is to say, with the understanding of the secrets of
nature & the naturall reasons of all things, that he gave to all the Creatures
of God their proper names, agreeing with their nature and kind. And albeit
the prefection of that knowledge (as a special ornament of the Soule) was much
weakened by his fall, yet had he so much light thereof, that he was the first
founder and inventor of Arte. For his posterity building upon that first
foundacion & by experience and advantage of his Invention, & perfecting that
which was but rude in the beginning, erected two Tables of Stone, wherein they
engraved their naturall Philosophie, not in letters (which were not then
known) but in Hieroglyphicall characters, to the end that the presage,
concerning the general Deluge to come, which they had learned from their
Grandfather Adam, might be known unto posterity, that if it were possible they
might prevent the perill.
Noah after the flood found one of these Tables in Armenia at the foot of
the Mountain Arrarat; wherein was shewed the order and course of the superiour
Firmament, of the Planets, and of the inferiour Globe. At length this
universall knowledge in naturall Philosophie, particulerly drawne into sundry
parts, was in force deminished, in such sort that such separacion made one an
Astronomer, another a Magitian, a third a Cabilist, and a fourth an Alchemist.
Magic is an Art, whereby men came to the knowledge of Elements, of their
bodyes, & of their hidden properties, vertues & opperacions. That
Vulchanicall Abram Tubalcain the Astrologian & greate Arithmatitian went out
of Aegipt, into the land of Chanaan, by whose meanes Aegipt wan greate fame.
And Jacob had learned some rule Magicall, to make his Uncle Labans sheepe
spotted, and party colloured, albeit almighty God furthered & blessed the
Invencion & the meanes.
The Cabala, out of hidden and misticall sense, seemeth to make a way for
men to come unto God. For as the Art of Magic, (I meane not Magic
Diabolicall, of Necromanticall) is full of naturall secrets: so the Cabala is
full of Divine Misteries, foretelling many things by the nature of things
persent and to come.
The greatest worthy among mortal men, Moses, was brought up in the Schooles
of the Aegiptians at the cost & expences of Pharaos Daughter, to learne these
Scyences, & the learned & excellent prophet Daniell, in the doctrin & wisdome
of the Chaldeans, became a perfect Cabalist, the wisdome of Gods spirit
dwelling in him, whereby he expounded these misticall words Mene Mene Tekel
Upharzin. The tradition of this Cabalistall art, was much in use among the
ancient Sages, whereby they learned the true & right knowledge of God, and
walked the more firmely in his lawes & comandements.
This extraordinarie wisdome was given by God to the Priests which walked in
his Commandements, & it was the manner of the Persians, to admit no man to the
Royall Throane but him which was Sophus, both in deede and name, and thereof
it came that their kings were called Sophi, that is to say Wise. Such were
those Sophi and Persian Magi, which came from the East to seeke Christ.
The Aegiptians excelling in this naturall Magic & Philosophie, thought it
necessary for their Preists to learn the same wisdome wherein they profited so
greately, that they were had in admiracion of all their neighbour Countrys
round about them, and for this cause Hermes, who lived about Moses tyme, was
truly called Trismegistus because he was a King, a Preist & a Prophet, a
Magus, & Sophus, a famous Aegiptian Philosopher, excellent in knowledge of
Alchemy is a Science, whereby the principles, causes, properties and
passions of all Mettalls are throughly knowne & discovered and by which those
Mettalls that are imperfect and corrupted, are altered and changed into true & perfect Gold. That this is no fable nor deciptfull Imaginacion, is thus
Every thing which is indigested, and ordeyned to be digested, & every
impure thing, and able to be purified, may be fully digested and purified.
But certaine imperfect Mettalls are digested & impure as and , and other
some are only impure, as and , and are able perfectly to be digested.
Therefore they may be perfectly & fully digested & purified.
The Major & Minor are plainely proved by the saying of the Philospher in
the 4 chap. of Metheors, concerning the Digestion of Opsesis and Epsesis, and
likewise in the 2 chap. of Generacion and Corrupcion.
Againe the certainety of this Science is thus proved.
Those things which have conveniency & likenes in the Matter may easily be
altered and changed one into another. But Mettalls are such. Therefore they
be easily altered and changed, one into the other. And so by consequence
Mettalls imperfect may be made perfect.
Also by a third Argument thus. Whatsoever is in the halfe parte forward in
mocion, to take any forme, may be brought to the end of that mocion, if it be
not hindered. But imperfect Mettalls are in the halfe part forward to take
the form of the perfect which is the mocion to the right end. Therfore they
may be brought to the right end.
In regard to the assurance to this Scyence the famous Philosopher
Trismegistus before remembered wrote thus. True it is without a lye, certaine
& most true, by the affinity of Unity. That which is superiour is like to
that which is inferiour, & that which is inferiour is like to that which is
superiour, because all numbers consist of Unites, for the working of many
miracles of one thing. Do not all things flow from Unity through the goodness
of One? Nothing that is varying, and in discord can be joyned to Unity, but
the like, that by the simplicity, aptacion, & fitnes of one, it may bring
forth fruite; what else springeth from Unity, but the Ternary it selfe. The
Unarie is simple, the Binarie is compound, & the Ternarie is reduceable to the
simplicity of unity. His father is the Sun, his Mother is the Moone. The
Wind carrieth the seede in his Wombe, the Earth is the Nourse. Thou shalt
seperate the Earth from the Fire, the thick from the thin, and the Ternary
being now brought to it selfe with witt, it assendeth upward with greate
sweetenes, and retorneth againe to Earth & adorned with virtue & greate
beauty, & so it receiveth superiour & inferiour force, & it shalbe from
henceforth potent and orient in the brightnes of Unity, to produce all apt
nomber, & all obscurity shall flee away. Thus Hermes.
Therefore whosoever he be that will attaine to the Scyence of the greate
worke in Alchimy, let him well consult & view this figure following, that he
may bringe the Ternarie to unitye.
The Unarie, simple in it selfe, is no number, but yet from it all nomber
ariseth. The Binarie, going from Unitie, is the first compound number,
because it is impossible there should be two beginnings. Number standeth upon
order and measure. And order cannot be without number and measure, and measure standeth upon number and order. The Unitie here, and the Ternarie,
will not admit number, but putting off all multitude, having in them naturall
a most simple purity, doe consist in the first degree.
Pythagoras saith, that there is one Essence in every thing which GOD hath
created, which Essence dyeth not, untill the day of Judgment. This is that
Essence whiche is in every thing & in every place, whiche the Philosphers call
There are two Mercuries used in the worke of Alchemy. The one is the Male,
not flying which is the Philosophers , the other is the Female or common
whiche hath wings and flyeth. Of the flieing Hermes writeth thus: My Son,
extract out of the shining Beame, his Shaddow, for the Beame is the moysture &
Female, & the Shaddow is the drynes, hidden in moystures, & is the Male, which
was begotten by nature before the Female.
As there are 2 sorts of so are there 2 sorts of Sulphur in every Metall,
the one externally burning; the other internall, not burning. The internall
which burneth not, is of the substantiall composicion of Quicksilver. This is
seperable, the other not so. This is not united to Quicksliver, & therefore
when it is seperated, the Quicksilver remaineth still pure, whiche would not
so remaine, if it were united thereunto.
The Philosophers have called that the Body which according to naturall
power, may be fixed: & with continuall perseverance, can constantly abide the
tryall of fire. And they have called that the Soule, which according to her
naturall power, hath no stedfastnes or perseverance to abide the tryall of the
fire, but is lifted up and fleeth from the fire. Also the have called that
Spirit, which being subtiled. dissolved, or moulten with fire, according to
the natural power thereof, hath ability to resoule the body with the Soule
into vapour or of reteyning the Soule with the Body to the fiery tryall, if it
vapour not. Because the Spirit when it shalbe equall, maketh the Body to
reteyne the Soule, and when it shalbe more, or stronger, it maketh the Soule
to depart from the Body, and so it forsaketh the Body, for that without the
Spirit the Soule terrieth not with the Body, neither is it seperated from the
Body because it is the Bond of them both. And thus this one thing is Body,
Soule, and Spirit in divers respects.
The Male is more hot then the Female, because heate is attributed to the
Agent. And yet Sulphur (which is the Male) is not the principal Agent; but a
hidden minerall vertue exhesting in Quicksilver (the digesting heate of the
Myne going betweene) is the prinicpall extrinsecall Agent with the Caelestiall
Bodyes, and maketh Sulphur with his heate as an Instrument. And Sulphur
moveth Quicksilver, as the matter proper to it selfe, for Generacion by the
same Mocion, with the which it is moved of the first agents. As Nature
worketh effectually allone in this manner, so much more effectually, when Art
is joyned with Nature. For Art prepareth for Nature, & ministreth unto it the
matter in the last preparacion, and Nature prepareth and disposeth for her
selfe unto the end with the helpe of Art, & afterwards bringeth in the forme,
even Golde Chemicall, better then that which is simply naturall, because it is
mixed with a burning Sulphur, corrupting and washing. Nature (without Arte)
hath congealed & hardened some things, with weake & faint heate; & hath left
them halfe digested as Leade and Tynne, and some things it hath hardened with
superfluous heate as Iron & Copper. Some things it hath hardened with a
sufficient temperate heate, as Silver. Some things it hath not hardened, by
reason of the want of heat, & for the want & seperacion of Silver, as
Quicksilver. And some things it hath hardened with a convenient temperature,
as Gold. Imperfect mettalls are in fact Gold & Silver, but their sicknes &
imperfeccions do hide their properties, whiche imperfecctions & sicknesses
proceed of these causes.
The Leprousy of Iron cometh of the corrupcion of Choller, turned into the
nature of Mellancholly, whiche is called Leonia. The Leprousy of Brass cometh
of corrupcion of blood, turned to the nature of Mellancholly, which is called
Allopetia. The corrupcion of Tynne cometh of the corrupcion of Fleume, turned
to the nature of Mellancholly, whiche is called Thegia. The Leprousy of Lead cometh of the corrupcion of Mellancholly alone, whiche is called Eliphantia.
All this Leprousies come by the mixture of divers Sulphers corrupting them,
whiche was in their Mynes.
Therefore as a sick man taking medicine is made sounde, only by alteracion,
and remaineth a man formally as before; so mettalline bodies, by the true
medicine altering them, are made perfect, and become pure & good Gold and
Silver. For mineralls are cured with their Mineralls even as men are cured
This noble Science is the way to caelstiall & supernaturall things, by
which the ancient Wisemen were led from the worke of Arte & Nature to
understande, even by reason the wonderfull powre of God in the creacion of all
things: & their finall purificacion by alteracion through fire in the day of
doome. At whiche tyme GOD will seperate all the uncleane faeces, & corrupsion
that is in the foure Elements & bring them to a Christalline cleerenes. After
the which there shalbe no more corrupcion, but they shall indure for ever.
For we must not think that all things whiche GOD hath created in these lower
parts, shall utterly perish in that consumpcion by fire: Noe, none of them, no
more then the incorruptible heaven. But GOD by his power will change all
things & make them Christalline, & the 4 Elements shalbe perfect, simple, &
fixed in them selves, and they shalbe all a Quintessence. Demonstracion of
these things is made here on earthe by this honest & holy arte. For
whatsoever God hath created may be brought to a Christalline cleerenes, and
the Elements gathered together into a simple fixed substance; whiche being
done noe man can alter them, nor the fire it selfe burne or change them, but
they shall continue perpetually in Eternity.
Thus we see, that the heavenly contemplacion in this Scyence is no comon
ascending, nor for every mans pitch, neither is it to be gotten of them whiche
are carreid upward with one winge only, but is familier to very few, namely to
them whiche have seriously reduced them selves to Unitie. Many go about this
thing, but they doe not rightly understand this Ternarie. For every operacion
of wonders consisting in the lymitts of Nature, descendeth from unity by the
binary, into the Ternarie; and yet not before such tyme as it ariseth from the
Ternarie, by order of degrees into Simplicity,
Seacret and Caelestiall is this Adepted Philosophy, wherein whosoever
desireth to have true knowledge, the same must be contemplative and solitary,
free from common tumult. The Spirit of GOD doth breath where it listeth,
illumineth where he wills, and whome he protecteth & shaddoweth with his
divine grace, he leadeth into all knowledge of truth. Let him therefore which
shall receive such knowledge, give thanks to the lord GOD; & let him be
answerable to that his knowledge in the deeds of Charity & in Christian lyfe,
that GOD may be glorified in such Scyence, & the worker of good works receive
the reward of mercy, even eternall felicity in the kingdome of heaven. Amen.
A Light in Darkness
For the better understanding of these close words & obscure figures in the
Monas following, I thought good to deliver this short exposition folowing:
By the word Ternarie is meant (as I conjecture) the first matter of the
Philosophers stone, which are there in.
By the Quaternarie is meant the 4 Elements: Water, Earth, Fire & Aier.
By the Quinarie is understoode Quintessence.
By the Septimarie is understood the 7 heavenly Planets: & by
whiche are meant Gold, Silver, Lead, Tynn, Iron, Copper & or Quicksilver.
By the Binarie is understoode common Quick Silver, whiche is not the
Mercury of the Philosophers, and therefore being without that Mercury it is
rejected as a false Medicine, because it swarveth from Unity.
By the Octonarie is understoode the 8 parts of Alchemy: Calcinacion,
Dissolucion, Conjunccion, Putrifaccion, Seperacion, Coagulacion, Sublimacion,
By the Denarie is meant the Multiplicacion of Gold & Silver, by the
prefection of the Medicine, from 1 to 10, from 10 to 100, & so by the Number
to a Number Infinate by Arithmeticall proporcion.
Concerning the Figures in this Monas you shall easily enough understand,
none of the which are hid & darke, but that in the 222 pages of the Latin
Theatrum, wherein he describes by an Alligory, the whole Practise of Alchimy,
calling the Philosophers Stone in the first beginning of the worke Adam
mortall, but in the end and perfection of the work, passing through the foure
Elements into a Quintessence, he calleth it Adam immortall, because it will
never decay, but purgeth & transformeth all imperfect bodies or Mettalls. The
Colateralls of the Figures are certaine Circulations of Circumstances in the
That firgure in the 223 page of the Latin Theatrum signifies the
Proportions of Mixtures. That in the 228 of the Latin Theatrum representeth
the Athanor of the Philosophers, wherein the Glass with the Matter is brought
to the Fire. But this Athanor or furnace is there set with the top downeward,
to deceive the Ignorant.
Thus briefly I have delivered my Conjecture. If any can ayme more neere
the Marke, I refuse not to learne.
|---- THOMAS TYMME of Hasketon|
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Thelema Lodge Events Calendar for March 2003 e.v.
|3/2/03||New Moon in Pisces 6:35 PM|
|3/2/03||Gnostic Mass 7:30PM Horus Temple||(510) 652-3171||Thelema Ldg.|
|3/4/03||Mardi Gras parade in Berkeley 2:22PM|
|3/5/03||Heptarchia Mystica, Enochian|
with Charles 8PM in the library
|(510) 652-3171||Thelema Ldg.|
|3/9/03||Gnostic Mass 7:30PM Horus Temple||(510) 652-3171||Thelema Ldg.|
|3/12/03||Magical forum 8PM: "Spirit is not a|
Substance" a philosophical
enquiry with Nathan in the library
|(510) 652-3171||Thelema Ldg.|
|3/15/03||OTO initiations, call to attend||(510) 652-3171||Thelema Ldg.|
|3/16/03||Gnostic Mass 7:30PM Horus Temple||(510) 652-3171||Thelema Ldg.|
|3/18/03||Full Moon in Virgo 2:35 AM|
|3/19/03||Heptarchia Mystica, Enochian|
with Charles 8PM in the library
|(510) 652-3171||Thelema Ldg.|
|3/20/03||Vernal Equinox ritual and feast|
in Horus Temple 7:00PM
|(510) 652-3171||Thelema Ldg.|
|3/21/03||Pathworking with Paul 8PM|
in Horus Temple
|(510) 652-3171||Thelema Ldg.|
|3/23/03||Gnostic Mass 7:30PM Horus Temple||(510) 652-3171||Thelema Ldg.|
|3/24/03||Section II reading group with|
Caitlin: J. Stephen's "The Crock
Of Gold" 8PM in the library
|(510) 652-3171||Thelema Ldg.|
|3/30/03||Gnostic Mass 7:30PM Horus Temple||(510) 652-3171||Thelema Ldg.|
|3/31/03||Planning meeting for the Rites of|
Eleusis in the library 8:00PM
|(510) 652-3171||Thelema Ldg.|
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