696 lines
38 KiB
Plaintext
696 lines
38 KiB
Plaintext
October 1990 Thelema Lodge Calendar/Newsletter (October & November events)
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Mailed free within 100 miles of San Francisco California
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Copyright (c) O.T.O. and the Individual Authors, 1990 e.v.
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Limited license is hereby granted to reproduce this file without fee, with
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this message intact. This license expires October 1991 e.v. unless renewed
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in writing. No charge other than reproduction costs is permitted under this
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license to the receivers of copies of this file without O.T.O. written
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permission.
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Ordo Templi Orientis
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P.O. Box 2303
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Berkeley, CA 94702 USA
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Temple Location: 588 63rd St.
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Oakland, California
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(Entrance in back, downstairs)
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Phones: TEMPLE PHONE: (415) 654-3580
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Lodge Master: (415) 647-8147
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Messages Only: (415) 454-5176
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Compuserve: 72105,1351
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Calendar events in the San Francisco Bay Area for October 1990 to November
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1990 e.v., in brief. Always call the contact phone number before
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attending. Some are limited in size, change location and may be subject to
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other adjustments.
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When you call, you don't get lost or disappointed. Initiations are private.
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Donations at all OTO events are welcome.
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*************************************************************************
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Date: Description: Contact: Sponsor:
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10/3/90 Harvest Moon Party 7 PM (415) 654-3580 Hypatia Cmp
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10/4/90 "Oriental 777" class 7:30 PM (415) 654-3580 Hypatia Cmp
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10/5/90 Initiations Workshop 0th Deg 8 PM (415) 647-8147 Thelema Ldg
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10/7/90 Gnostic Mass 8 PM (415) 654-3580 Thelema Ldg
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10/10/90 Massage Night 7:30 PM (415) 654-3580 Thelema Ldg
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10/11/90 Rites of Eleusis '90 meeting 8 PM (415) 654-3580 Thelema Ldg
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10/12/90 Crowleymass Open House at the Lodge (415) 654-3580 Thelema Ldg
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10/14/90 Gnostic Mass 8 PM (415) 654-3580 Thelema Ldg
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10/16/90 Magick Theatre 7:30 PM reads (415) 654-3580 Thelema Ldg
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"The Alchemist" by Ben Johnson
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10/17/90 Magick & Qabalah # 9 with Bill 8 PM (415) 454-5176 Thelema Ldg
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10/18/90 Grady Mass and Lodge of Perfection (415) 654-3580 Thelema Ldg
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10/19/90 Initiations Workshop 1st Deg 8 PM (415) 647-8147 Thelema Ldg
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10/21/90 Gnostic Mass 8 PM (415) 654-3580 Thelema Ldg
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10/23/90 Secret Meeting.
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10/24/90 Magick & Qabalah #10 with Bill 8 PM (415) 454-5176 Thelema Ldg
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10/25/90 Thelema Lodge Meeting 8 PM (415) 654-3580 Thelema Ldg
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10/28/90 Scorpio Birthday party 4:18 PM (415) 654-3580 Thelema Ldg
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10/28/90 Gnostic Mass Sunset (415) 654-3580 Thelema Ldg
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10/28/90 DAYLIGHT SAVINGS TIME ENDS 2 AM
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10/31/90 Halloween (call for info) (415) 654-3580 Thelema Ldg
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11/1/90 "Angel Beach" at the Temple 8PM (415) 654-3580 Thelema Ldg
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11/2/90 Initiations Workshop 2nd Deg 8 PM (415) 647-8147 Thelema Ldg
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11/4/90 Gnostic Mass 8 PM (415) 654-3580 Thelema Ldg
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11/7/90 N.R.D.N.A. Samhain, call for info (415) 654-3580 Thelema Ldg
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11/11/90 Gnostic Mass 8 PM (415) 654-3580 Thelema Ldg
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11/14/90 Liber 418 begins. (TEX -- 30)
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11/15/90 Lodge of Perfection LOP
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11/16/90 Initiations Workshop 3rd Deg 8 PM (415) 647-8147 Thelema Ldg
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11/17/90 Panthelemic Culture Festival at (415) 654-3580 Thelema Ldg
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Gilman St. (RII -- 29)
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11/18/90 Gnostic Mass 8 PM (415) 654-3580 Thelema Ldg
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11/18/90 Lodge Cleanup (415) 654-3580 Thelema Ldg
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11/20/90 Magick Theatre reads Crowley's (415) 654-3580 Magick. Thea
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"3 Wishes" 7:30 PM Temple
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11/22/90 Sun to Sagittarius 5:47 AM
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11/23/90 Secret Meeting (BAG -- 28)
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11/24/90 (ZAA -- 27)
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11/25/90 Sagittarius birthday party 4:18 PM (415) 654-3580 Thelema Ldg
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11/25/90 Gnostic Mass 8 PM (DES -- 26) & (415) 654-3580 Thelema Ldg
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(VTI -- 25)
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11/26/90 (NIA -- 24)
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11/28/90 Tentative date of Rite of Uranus (415) 654-3580 Thelema Ldg
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(TOR -- 23) and (LIN -- 22)
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11/29/90 Thelema Lodge Meeting 8 PM (ASP--21) (415) 654-3580 Thelema Ldg
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11/30/90 (KHR -- 2-) and (POP -- 19)
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*************************************************************************
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from the Grady Project:
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The Mystical Marriage of the Soldier and the Queen
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I am the Virgin of the Queen.
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Do you accept me?
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I am the Representative of Heaven and Earth.
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Do you accept me?
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I am the Virgin whereby all things are accomplished,
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but am not myself changed thereby.
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Do you accept me?
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Who accepts my burden may never lay me down.
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Do you accept me?
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Who binds himself to me can never again be free,
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for I am all things to all men.
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Do you accept me?
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To seek me is to enter upon the Holy Quest for Oblivion,
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for you must give All that you may attain Nothing.
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Dare you accept me?
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I am the Promise and I am the Fulfillment.
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Dare you accept me?
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I am the Negative in the Supernal Union
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of the interpenetration of the Opposites.
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Dare you accept me?
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I am Purity beyond all comprehension of Cancellation.
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I am the Balance of the Wheel, and the Fiery Feather of Maat.
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Dare you accept me?
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Response:
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There is no holier vessel
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than a Maiden who has become a Virgin,
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for a Virgin may attain
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even unto the Throne of the Queen.
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Anthem:
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We are a community of the living and the dead.
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We are the Deathless Stars who manifest
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in a Higher State of Existence.
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We are the Serpent Flower that is Death and Second Birth.
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We are the next Stage of Oblivion.
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--Grady Louis McMurtry
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6/28/62 (0920 hrs)
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--from "Rhadamanthus"
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[previously published in an O.T.O. pamphlet (1979 e.v.), "O.T.O. Newsletter"
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#7-8 and in "Ecclesia Gnostica" #4 (1985 e.v.)]
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*************************************************************************
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News and Editorial Report:
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On September 12th, 1990 e.v., Ordo Templi Orientis and seven individual
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plaintiffs filed a suit in Federal Court against the City of Berkeley, County
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of Alameda, 10 named officers of BPD, two other individuals and as yet
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unidentified additional defendants. The suit asks $9.5 million in
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compensatory damages with additional special damages and remedies. All this
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arises out of the raid and matters prior and subsequent of one year ago. The
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damages arise from allegations of violation of civil rights, civil conspiracy,
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false arrest and imprisonment, slander, libel, conversion, assault, battery,
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malicious prosecution and abuse of process, as well as intentional and
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negligent infliction of emotional distress and negligence. The complaint also
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claims as specific causes of action matters arising from the 1st, 4th, 5th,
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8th, 9th and 14th amendments to the U.S.Constitution and matters in California
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constitution and statute. The case will be heard by Federal IXth District
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Court Judge Eugene F. Lynch, hopefully within the next year or early in the
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one following.
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For more information on the raid and relevant matters in this case, please
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consult the "Thelema Lodge Calendar" for October, November, December 1989 e.v.
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and February of 1990 e.v. --- back issues are available at $1 each.
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Grand Lodge needs your contributions to the Legal Fund. The raid brought
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home to us the necessity of dealing with libel and slander before it leads to
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worse things. In the past the Grand Lodge of O.T.O. has taken legal action
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against libel at some considerable expense. We have always been successful,
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although not always to the point of fighting a case to ultimate decision by
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the courts. One of the controlling limitations has been money. At this time
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four additional unrelated legal actions are either in progress or in early
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stages against matters of libel or the result of libel against O.T.O. in
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addition to this present case. We have had to turn down one other case on the
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fringe of O.T.O., in large part from lack of adequate funding to proceed. For
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more information, see the "Magical Link", Summer 1990 e.v. issue. O.T.O. can
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proceed with the matters presently in hand, but only if contributions to the
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Legal Fund continue. Your generosity has enabled us to come this far, but
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justice is expensive. Please send what you can afford to: O.T.O. Legal Fund,
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P.O.Box 430, Fairfax, CA 94930 USA. Such contributions to the defense of our
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religious freedom to pursue the practice of the Thelemic religion are tax-
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deductible in the USA. Victories by O.T.O. in defense of its religious
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freedom redound to the benefit of all minority religions through establishment
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of precedent and demonstration of the rights of religious expression
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generally.
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The questions will arise; "Isn't this censorship? Why don't you people
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recognize the free speech rights of other people? Do you want to ban books
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just because they don't agree with you?" Answer to these points is easy to
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make, so much so that it has become cliche. "It isn't free speech to yell
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'Fire!' in a crowded theater when there is no fire." Freedom of expression of
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opinion and fact is the absolute corner-stone of the Temple! To lie or
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negligently incite violence and breach the "Rights of Man" is nowhere
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tolerable, nor is it freedom. My freedom stops where yours begins, and vice
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versa. Every man and every woman has a right to write as he or she Wills. It
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is impossible to truly Will that which is false, but it is certainly possible
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to mistake one's true Will for a desire compounded of the lust of result and
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that dark perversion, universal slavery. Crowley frequently wrote that no
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thief, murderer or liar can be a Thelemite. What possession is of greater
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value in the outer world than honor and reputation? What mundane right is
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more essential than that of life itself and the freedom to pursue happiness?
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What is nobler than Truth or more despicable than Falsehood?
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In this year a great wealth has passed beyond the world.
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Frater Paragranus, Herman Metzger, has experienced his Greater Feast. He
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was never reconciled with the O.T.O. descended from Crowley, but his efforts
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in his own sphere for Thelema were important. The work of Frater Paragranus
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goes on with his successors. Perhaps the day may yet come when hands set at
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odds will join in the same task.
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Manly P. Hall has also passed to that ultimate experience of the mysteries
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he so loved to expound. His works are sometimes controversial but always
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interesting and often beautiful. He was never a member of O.T.O., and
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probably did not view Thelema with any special favor. Nonetheless, we are
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richer for his life and wiser for his writings. He will not be missed, for
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his works will endure and enlighten in his stead. Rare is the life that lives
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on in the minds of countless generations, a Great Work accomplished.
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Mimi Legallic, Soror of the Vth Degree attained the Greater Feast on 18th
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September, 1990 e.v. She peacefully died in her sleep, without any evident
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sign of illness. To her memory will stand the powers of reconciliation and
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love which she so ably manifested among us. Soror Mimi will be greatly missed
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in New York and Montreal by those who knew her well. Her hand invisibly
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touched the Order in many ways, always to its blessing.
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Raymond Gullison also attained his Greater Feast recently. He was a
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Thelemite of many decades standing and had known Huxley in his younger days.
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Although he attained well beyond four-score years of life, he never joined
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O.T.O. A Frater met him in the final year of his life and was able to attend
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his last days with bed side reading of "Liber AL". Raymond Gullison
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distributed three copies of Jack Parson's "Freedom is a Two Edged Sword" to
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friends and family just before his ultimate illness. Let his life and the
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manner of his passing stand witness that not O.T.O. nor any other order shall
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ever make Thelema its exclusive possession. "Let my servants be few & secret:
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they shall rule the many & the known." AL I, 10.
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--- TSG
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*************************************************************************
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Presenting a song lyric without the music, that is,
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THE HALF LYRE:
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BEHIND DOOR #3
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Would you willingly go like Mansur al-Hallaj
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to be strung up, dismembered, and tortured with zeal
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if you also could know with eternity's heartbeat
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the face of his God and how He can feel?
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"What a fool's heedless bargain!", the wise will confess,
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"of pain we know plenty from zygote to dust,
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but of union with God just what men do profess."
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Would you squander your fortune like Aleister Crowley
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to wind up with nothing but ring, pipe, and wit
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if you also could lie in the City of Pyramids,
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a hard silent headstone for what died in the Pit?
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"What an uncertain gamble!", the prudent declaim,
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"from mansion or hovel it's easy to choose,
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but from doubt or delusion the choice is the same."
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Would you give up a kingdom like Gautama Siddhartha?
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Would you die to save Satan like Jesus the Christ?
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Would you flee for your safety like the Prophet Muhammed,
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or find safety in failure to find God at all?
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The Orators 'ration
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ON LOVE AND LOVE
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"Nor let the fools mistake love; for there are love and love. There is
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the dove, and there is the serpent. Choose ye well! He, my prophet, hath
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chosen, knowing the law of the fortress, and the great mystery of the House
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of God." -- LIBER AL, I:57
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"be ye therefore wise as serpents, and harmless as doves." -- MATTHEW,
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10:16
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Just as every individual expression of love is unique, there are also
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any number of ways to symbolize the various archetypes of love, with which
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strange yarns we then weave out our singular tapestries. The symbols, by
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their very nature, are not fully definable in words. When artists use the
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images of a dove or a serpent in their work they may consciously mean them
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to represent a multitude of different things, but within a particular
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culture particular interpretations will tend to dominate the audience's
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response. In Judaeo-Christo-Islamic cultures, for instance, the dominant
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view of the serpent is as a symbol of temptation and sin, of the treachery
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and evil which is loosed in this world. This is distinct from the majority
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of human cultures which revere the serpent as a symbol of immortality and
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the power of time, of ancient knowledge and the fertility of body and
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spirit. A hint of this is found in the Christian gospel, which is not
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surprising if we consider that the Christian religious system draws far
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more heavily upon pagan theology than upon Judaism for its foundations.
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When the book of Matthew refers to the wisdom of serpents rather than to
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their dangerousness it is utilizing a pagan strata of symbolism as an
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alternative to Old Testament symbolism, which displays as its dominant view
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the deadly and deceitful serpent (though of course even trends within the
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Old Testament itself may reflect the older pagan strata; for instance in
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Genesis, where a serpent is associated with the Tree of Knowledge, just as
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it is in the earlier Babylonian mythology, though in the Hebrew Bible the
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dominant voice perceives this knowledge in purely moralistic terms as a
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knowledge of good and evil, and not as the much more ethically neutral
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concept of knowledge for its own sake).
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Likewise, in the Judaeo-Christo-Islamic cultures, the dove has been seen
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in a positive light, associated with truth and purity, innocence and the
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holy spirit. In this case, unlike the serpent, the earliest symbolic
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references have remained reasonably intact among the so-called
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monotheists---though in many ancient and widely separated traditions birds
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relate most specifically to the human soul, or a part thereof, which
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transcends the death of the physical body. Still, even if we reject the
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simplistic good vs. evil view of the symbolic dichotomy between doves and
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serpents, we nonetheless perceive that some sort of dichotomy between these
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symbols does, in some mysterious manner, exist. From the words of Aiwass we
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have a clue to help us unveil the enigma; both creatures symbolize love---
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but love itself is revealed as a bipartite phenomenon.
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In LITTLE ESSAYS TOWARD TRUTH Crowley writes that, "Love may best be
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defined as the passion of Hatred inflamed to the point of madness, when it
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takes refuge in Self-destruction." This is perhaps an overly dramatic way
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of putting it; elsewhere in the same work AC compares human beings to atoms
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and their relationships to molecules, and in this analogy love between
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people is like the energy absorbed and released in the processes of
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molecular combination. Here the atoms find refuge not in actual self-
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destruction, but rather in the temporary submersion of their individual
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identities into molecules whose attributes differ markedly from those
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characteristic of the constituent atoms on their own. As love is a
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psychological as well as a chemical phenomenon we might perhaps define it
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to include all the mental and emotional energies absorbed or released in
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any given integration of human psyches.
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As we know that many forms of energy express themselves in polarities
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which we usually label as positive and negative it seems conceivable that
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love is also an energy with two different modes of expressing itself. Here
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the ancient Greeks, who bequeathed to us the word 'psyche' itself, provide
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a few hints; they had not one, but two words for love: Agape, sometimes
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translated as 'brotherly love', and Eros, translated as 'sexual love'. It
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seems clear to me that, if we were to assign symbols to these words, the
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dove would be well-suited to represent Agape, while the serpent is
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perfectly adapted to be the emblem of Eros. The dove of peace and harmony
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is a veritable poem of the Holy Spirit soaring through heavenly skies of
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brotherly love. The serpent of wisdom and delight is a veritable phallus of
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Lust plunging into hellish cycles of skin-shedding immortality (of course,
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as with any true interpretation of symbolic interaction, the entire
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metaphor may be turned completely upside-down: the serpent might represent
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the spiritual sublimation of personality through the wand of will [cf.
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Avalon, THE SERPENT POWER, the rods of Moses and Aaron, etc.], while the
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labial wings and clitoral beak of the dove can scarcely conceal the wet and
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waiting cup of Babalon).
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Some of these identifications may be borne out by a Qabalistic analysis
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of Crowley's well-known Hebrew formula representing those actions performed
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by a purposeful will, without lust of result, LAShTAL
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[Lamed-Aleph-Shin-Tet-Aleph-Lamed]. The word can be divided into three parts;
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the first, LA, means 'not' and the last, AL, means 'god'. Each of them adds
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up to 31. The central element, ShT, means 'to wander'. Thus one may
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understand LAShTAL as meaning 'not to wander from God' which implies both
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the singleness of purpose and the selflessness which many qabalists have
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attributed to the formula. The central ShT is even more interesting in
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numerological terms. Crowley took the values of the Tarot cards
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corresponding to Shin and Teth, XX (The Aeon) and XI (Lust), which add up
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to 31, and used this as the value of ShT in LAShTAL. This 31, added to the
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two 31's of LA and AL, gives LAShTAL a full value of 93, the number of love
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and will. It's understandable that Crowley found this relationship quite
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inspiring. However, if we add in the values of ShT in the ordinary Hebrew
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fashion we get a value for LAShTAL of 371, which is quite inspiring in its
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own way. 371 graphically represents the penetration of 7 into 31. Also it
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is 3, a number of Chokhmah (the serpent of Wisdom), and 71, a number of
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Binah (the dove of Peace). Further it is 37, Yechidah, the highest soul,
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the symbol of Kether exemplified, and 1, the number of Kether itself.
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Adding up 3, 7, and 1 produces 11, the number of eternal change, the
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interactions of Had and Nu. Lastly, and perhaps paradoxically, it is 371,
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the number of Samael, the prince of the Qlipoth of Chokhmah (and it is 53
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times 7, Satisfaction of Desire, the opposite of LAShTAL!).
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When we look more closely at the central ShT we find an even more
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remarkable correspondence to the dove/serpent dichotomy. As Crowley writes,
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"ShT supplies the last element; making the Word of either five or six
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letters, according as we regard ShT as one letter or two. Thus the Word
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affirms the Great Work accomplished: 5Degree=6Square." Thus we can say that, like
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love, ShT is a unity with dual aspects. Shin can represent the Holy Spirit,
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and thus relates to Agape, the dove. Teth means literally 'serpent', and
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thus here symbolizes Eros, the Lust card in the Tarot.
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[A note on some 5Degree=6Square symbolism: the path which links 5 (Geburah) and 6
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(Tiphareth) is represented by Lamed, the ox goad which keeps the initiate
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in equilibrium as he/she travels the path. This Lamed, which brackets the
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LAShTAL formula, is a powerful formula in its own right---through balanced
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self-sacrifice we attain the portal beyond the Void; its value is 74, the
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confrontation (i.e., multiplication) of Yechidah (37) with duality (2). The
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Lamed path also associates with Ra-Hoor-Khuit because they both mediate
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between the Sun (Tiphareth) and Mars (Geburah). While Ra-Hoor-Khuit = 463
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(the value of the Middle Pillar); and 463 = 370 (both A'aSh [Ayin-Shin],
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'creation', and ShLM [Shin-Lamed-Memfinal], 'peace'; also 5 times 74, Lamed
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in Geburah) + 93, which equation describes a specialized formula of
|
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adeptship in this aeon. If Ra-Hoor-Khuit symbolizes the strength of the
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Adept, and Hoor-pa-kraat represents the silence of the Magister Templi,
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then, interestingly, the core of Heru-Ra-Ha could be called the Abyss, and
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we might as well say that Choronzon is a secret name of the Lord of this
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|
Aeon!]
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|
It is impossible to end this paper without some reference to Kundalini
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|
Yoga. This is the branch of yogic discipline which seeks to arouse and
|
|
circulate the Kundalini Shakti (literally, 'coiled energy') through the
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|
spinal column and subsidiary channels to the entire body. This Kundalini
|
|
force is often identified symbolically with the serpent, and seems clearly
|
|
to be "the secret Serpent coiled about to spring" referred to in Liber Al,
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|
II:26. But is this the same serpent referred to in verse 57 of the first
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|
chapter? Crowley's comment seems to indicate that he thought so, and that
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|
"Choose ye well!" is an admonition to practice Kundalini yoga. Perhaps this
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|
is so, but I think there is also another way of viewing it. The word
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|
serpent is capitalized in II:26, but lowercase in I:57. In II:26 we read,
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|
"in my coiling there is joy. If I lift up my head, I and my Nuit are one.
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|
If I droop down mine head, and shoot forth venom, then is rapture of the
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|
earth, and I and the earth are one." This shows that there are two ways to
|
|
express the Kundalini energy, distinguished by their differing directions
|
|
of flow. Perhaps we can correspond this dichotomy of the capital 'S'
|
|
Serpent with the dichotomy of lowercase serpent and dove. Suppose we
|
|
identify the dove of I:57 with the dove of the O.T.O. lamen, which
|
|
represents the descent of the Holy Spirit. This descending dove may
|
|
represent the process whereby the capital 'S' Serpent lifts up his head to
|
|
unite with Nuit; this expression of Kundalini energy through the spirit is
|
|
the essence of Agape. If this attribution holds then the serpent of I:57
|
|
can be identified with the capital 'S' Serpent when it droops down its head
|
|
and shoots forth venom; this expression of Kundalini energy through the
|
|
flesh is the essence of Eros. Once we adopt this perspective "Choose ye
|
|
well!" becomes not a slogan but rather a call for careful balance (Lamed)
|
|
in our use of the Kundalini power. We must learn through our experiences in
|
|
the "House of God" (which are represented by the Tower card of the Tarot)
|
|
when and how to utilize our Kundalini energy for both spiritual and sexual
|
|
ecstasy.
|
|
Much much more could be written about the symbolism of doves and
|
|
serpents, and entire libraries remain to be written about love, but I for
|
|
one would rather experience these things than write about them, and so this
|
|
present paper ebbs to its end with a long lost love lyric:
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Heaven is waiting within your eyes
|
|
Fruit of the garden between your thighs
|
|
If you'll be mine
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|
Then I'll be thine
|
|
Like snake and dove
|
|
We'll share a love so true!
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|
-----Frater Faustus
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*************************************************************************
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FROM THE OUT BASKET
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Last issue we began publication of "Ritual Aleph," a meditation ritual
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|
based on the Golden Dawn pantheon and Merkabah Qabalah. This month we
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conclude:
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RITUAL ALEPH
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From "Magick & Qabalah # 1", copyright (c) 1976 & 1980 by Bill Heidrick, pp.
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20-29.
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Introduction to the Second Half
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|
of Ritual Aleph:
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Up to this point all is preparation and atunement. Beyond this point
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|
the part taken by the worker of this ritual becomes increasingly personal.
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The fourth part employs the fifty gates of understanding in a way quite
|
|
similar to the "negative confession" of the Egyptian Book of the Dead. In
|
|
this, seven statements of purity are made for each of the seven lower
|
|
worlds or hells. These are not to be memorized, but a made up on the spot
|
|
by the worker of the ritual. This fourth part is very nearly the most
|
|
important part of the entire ritual. When the worker can say all forty-
|
|
nine truths, declarations of purity or conscience, the fiftieth gate opens
|
|
and the rest of the ritual becomes Truth. Until this point is reached, the
|
|
rest can only be empty words and the summoning of earth-bound spirits. The
|
|
depth of inner searching reflected in the 49 Truths then determines the
|
|
success or failure of the rest of the ritual. The names of the Door angels
|
|
of Part Four describe feelings of failure or guilt in the utterance of the
|
|
corresponding Truths. To abate such feelings, refrain from saying "... and
|
|
enter ..." Resolve to make the cause of failure vanish from your life by
|
|
the power of the particular angel of that door acting through you in the
|
|
days to come. After Part Five, the remaining parts are in outline only.
|
|
These will be given to you in vision and dream through The Knowledge and
|
|
Conversation of the Holy Guardian Angel.
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|
|
Second Half of Ritual Aleph
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In the following you will perform a sort of examination of conscience.
|
|
This is in the form of a ritual descent through the seven lower levels of
|
|
consciousness. At each of seven "doors" two angels are confronted. Their
|
|
names in Hebrew are spoken and Seven Declarations of Purity are made. Each
|
|
of these begins: "I have not..." and should be made up on the spot. Each
|
|
declaration should be of a fault (for example: "I have not broken the law
|
|
of this city." or "I have not cheated anyone." or "I have not abused myself
|
|
unduly." &c.). The seven statements are different for each of the seven
|
|
doors. There will be forty-nine in all.
|
|
Use caution in choosing what to say. Don't say something that seems
|
|
ridiculous or too painful. These statements will develop with practice.
|
|
The intensity of each set of seven should increase as you go on; so that
|
|
the first set is the easiest to say and the last the hardest.
|
|
A word of advice. Try to keep aware that you are a different person in
|
|
the midst of this ritual than you are in everyday life. Theoretically,
|
|
there should be no problem in saying something like "I have not stolen."
|
|
just after accepting change for ten dollars in a market when you actually
|
|
paid five. In practice, of course, this ritual state of consciousness will
|
|
influence your everyday mental state and vice-versa.
|
|
|
|
Fourth Part.
|
|
|
|
Say the following, remembering to include the seven statements ("I have
|
|
not..." in the places where "..." appears in the text. Where "N" appears,
|
|
don't say "N", but say your own name. In time, you may wish to use a
|
|
different name for yourself at each of these seven doors. Such names come
|
|
through Vision and Dream.
|
|
There are correspondences between the seven ancient planets and these
|
|
seven doors. These have been indicated above each passage. They should
|
|
not be said, but they may be of help in making the seven statements at each
|
|
door.
|
|
|
|
Say this: "I descend in purification that Da'atim (masculine knowledge)
|
|
and Da'atot (feminine knowledge) become one Da'at (pure knowledge)."
|
|
|
|
"Jupiter"
|
|
"At the Door of Hismael (Heh-Samekh-Mem-Aleph-Lamed), the Likeness, and
|
|
Iophiel (Yod-Vau-Peh-Aleph-Lamed), the Beauty, I, "N", declare seven truths
|
|
"..." and enter."
|
|
|
|
"Mars"
|
|
"At the Door of Bartzabel (Bet-Resh-Tzaddi-Bet-Aleph-Lamed), the Soldier,
|
|
and Graphiel (Gemel-Resh-Aleph-Peh-Yod-Aleph-Lamed), the Might, I, "N", declare
|
|
seven truths ... and enter."
|
|
|
|
"Sun"
|
|
"At the Door of Sorath (Samekh-Vau-Resh-Taw), the Banisher, and Nakhiel
|
|
(Nun-Koph-Yod-Aleph-Lamed), The Smiting, I, "N", declare seven truths ... and
|
|
enter."
|
|
|
|
Venus"
|
|
"At the Door of Kedemel (Qof-Dalet-Mem-Aleph-Lamed), the Ancient, and
|
|
Hagiel (Heh-Gemel-Yod-Aleph-Lamed), the Cutter, I, "N", declare seven truths
|
|
... and enter."
|
|
|
|
"Mercury"
|
|
"At the Door of Taptartarat (Taw-Peh-Taw-Resh-Taw-Resh-Taw), the Derision,
|
|
and Tiriel (Tet-Yod-Resh-Yod-Aleph-Lamed), the Wall, I, "N", declare seven
|
|
truths ... and enter."
|
|
|
|
"Moon"
|
|
"At the Door of Schar Barschemoth Ha--Shartathan
|
|
(Shin-Resh Bet-Resh-Shin-Mem-Ayin-Taw Heh--Shin-Resh-Taw-Taw-Nunfinal), the
|
|
Prince who is the Son of the Names of the Serving Ones, and Malkah
|
|
(Mem-Lamed-Koph-Heh), the Bride, I, "N", declare seven truths ... and enter."
|
|
|
|
"Saturn"
|
|
"At the Door of Zaziel (Zain-Zain-Aleph-Lamed), the Destroyer, and Agiel
|
|
(Aleph-Gemel-Yod-Aleph-Lamed), the one called Flee, I, "N", declare seven
|
|
truths ... and enter."
|
|
|
|
"Thus is opened the fiftieth gate on high."
|
|
|
|
Fifth Part.
|
|
|
|
Say these things, being especially careful to say the names with
|
|
reverence. Those names that follow the phrase "... who between them
|
|
bear..." are names of the Divinity. Such divine names should be said
|
|
inwardly and with awe.
|
|
|
|
Say this: "Being purified outwardly and inwardly I call upon the
|
|
Archangels who stand before the Holy One, bearing the names of the Ways in
|
|
which Truth is perceived:"
|
|
"Metatron (Mem-Tet-Tet-Resh-Vau-Nunfinal) the Youth and Sandalphon
|
|
(Samekh-Nun-Dalet-Lamed-Peh-Vau-Nunfinal) the Twin who between them bear
|
|
Adonai Melekh Ha-Aretz (Aleph-Dalet-Nun-Yod Mem-Lamed-Kophfinal
|
|
Heh--Aleph-Resh-Tzaddifinal)."
|
|
"Gabriel (Gemel-Bet-Resh-Yod-Aleph-Lamed) the Might of God who bears
|
|
Shaddai El Chi (Shin-Dalet-Yod Aleph-Lamed Chet-Yod).
|
|
"Michael (Mem-Yod-Koph-Aleph-Lamed) the Likeness of God who bears Elohim
|
|
Tzabaot (Aleph-Lamed-Heh-Yod-Memfinal Tzaddi-Bet-Aleph-Vau-Taw)."
|
|
"Haniel (Heh-Aleph-Nun-Yod-Aleph-Lamed) the Ship of God who bears Jahovah
|
|
Tzabaot (Yod-Heh-Vau-Heh Tzaddi-Bet-Aleph-Vau-Taw)."
|
|
"Raphael (Resh-Peh-Aleph-Lamed) the Healing of God who bears Jahovah Eloh
|
|
Va-Da'at (Yod-Heh-Vau-Heh Aleph-Lamed-Vau-Heh Vau--Dalet-Ayin-Taw)."
|
|
"Kamael (Koph-Mem-Aleph-Lamed) the Longing of God who bears Elohim Gibor
|
|
(Aleph-Lamed-Heh-Yod-Memfinal Gemel-Bet-Vau-Resh)."
|
|
"Tzadqiel (Tzaddi-Dalet-Qof-Yod-Aleph-Lamed) the Righteousness of God who
|
|
bears El (Aleph-Lamed)."
|
|
|
|
Sixth Part.
|
|
|
|
In the practice of the ritual, pause slightly here. Then go on as
|
|
before. The statement made here is only a model. The actual content of
|
|
this part and parts Seven and Eight will come to you in the progress of
|
|
your Work.
|
|
|
|
"O'h Tzaphqiel (Tzaddi-Peh-Qof-Yod-Aleph-Lamed), Hidden Voice of God, who
|
|
bears Yahweh Elohim (Yod-Heh-Vau-Heh Aleph-Lamed-Heh-Yod-Memfinal), I
|
|
behold the Vision and hear the Voice by thy revealing and concealing."
|
|
|
|
Seventh Part
|
|
|
|
"O'h Raziel (Resh-Zain-Yod-Aleph-Lamed), Secret of God, who bears Yah
|
|
(Yod-Heh), I understand the Vision and Voice. Grant me Wisdom."
|
|
|
|
Eight Part.
|
|
|
|
"O'h Metatron (Mem-Tet-Tet-Resh-Vau-Nunfinal), Ever Young, Never Born,
|
|
Without Beginning, who art called Jahoel (Yod-Heh-Vau-Aleph-Lamed), who bears
|
|
Eheieh (Aleph-Heh-Yod-Heh), Grant What is to be Granted."
|
|
|
|
Ninth Part.
|
|
|
|
It is desirable to have a closing ritual. This may be done in various
|
|
ways; but, for now, say this:
|
|
|
|
"Berashit Bara Elohim At Ha-Shmim Va-at Ha-Aretz."
|
|
Bet--Resh-Aleph-Shin-Yod-Taw Bet-Resh-Aleph Aleph-Lamed-Heh-Yod-Memfinal
|
|
Aleph-Taw Heh--Shin-Mem-Yod-Memfinal Vau--Aleph-Taw
|
|
Heh--Aleph-Resh-Tzaddifinal
|
|
|
|
Alternately, one may write down the thoughts that pass within one's
|
|
mind. To this end it is best to use a secretary for oral dictation during
|
|
the meditation, or a tape-recorder. The transcription or the play-back can
|
|
end the working.
|
|
Important! When working this ritual after much practice, make sure
|
|
someone knows what you are doing. Tell that person to wake you after a set
|
|
time, should you need it."
|
|
|
|
-oOo-
|
|
|
|
In the preparation of Ritual Aleph, use has been made of many sources
|
|
widely known in the field of Qabalah and Occultism. In particular, a
|
|
scholarly work by Gershom G. Scholem, "Jewish Gnosticism, Merkabah
|
|
Mysticism, and Talmudic Tradition", Jewish Theological Seminary of America,
|
|
New York, 1965, has been useful in providing Hebrew Hekhaloth phrases.
|
|
---TSG (Bill Heidrick)
|
|
|
|
|
|
*************************************************************************
|
|
|
|
October 1990 at Thelema Lodge
|
|
with plans for November...
|
|
|
|
|
|
In the month of former Frater Superiors - our accustomed CROWLEYMAS
|
|
bash October 12th will start in the late afternoon; bring something to
|
|
share and party at the Lodge. GRADYMAS is hosted this year by the Lodge of
|
|
Perfection: starting around 7 pm October 18th at Horus Temple - Everyone's
|
|
welcome, and we'll probably read some of Grady's works.
|
|
Gnostic Masses continue every Sunday at 8 pm. Thelema Lodge's monthly
|
|
meeting takes place 10/25 at 8 pm; and Lodge Cleanup starts at 2:22 pm on
|
|
the 21st.
|
|
Bill's Magick and Qabalah series concludes on October 17th and 24th.
|
|
There will be a hiatus in Bill's classes in November and a single class on
|
|
a subject to be announced in December. The ten-meeting Tarot series will
|
|
start in January.
|
|
To arrange for/inquire about Initiations, contact Mordecai at 647-8147
|
|
- or come to his Initiation Workshops; 8 pm at Horus Temple, October 5th
|
|
and 19th. All Minervals may attend on the 5th; all First Degrees welcome
|
|
10/19. (I think the Trance class is lost in the astral plane...)
|
|
The Magick Theater reads "The Alchemist" by Ben Jonson (1610) in
|
|
Horus Temple on Tuesday evening October 16, beginning at 7:30. The play
|
|
presents the alchemical endeavor as a metaphor for capitalism, and
|
|
epitomizes the shallow backlash against the spiritual sciences typical of
|
|
Jacobean culture in the generation following the age of Dee and Kelly.
|
|
Copies of this classic comedy will be available to all comers.
|
|
The Rites '90 crew will meet at Thelema Lodge at 8 pm the 11th to
|
|
coordinate with each other. At presstime, we have Rites of Uranus and Earth
|
|
as well as the classic seven; Mercury is not yet taken - but this may
|
|
change before the meeting.
|
|
Hypatia Camp hosts a Harvest Moon party October 3rd which meets at 7
|
|
pm (at the Lodge) and may go out to watch the Moon, weather permitting. The
|
|
following night; "Oriental 777", a continuation of the earlier class - the
|
|
Celestial Kingdom and the Paths, 7:30 pm at Thelema Lodge.
|
|
All- Masseurs- Night! 7:30 pm the 10th: tell me more, KIM!.....
|
|
The Scorpio Birthday Party will start at 4:18 pm 10/28 (it BETTER!)
|
|
and DAYLIGHT SAVINGS TIME ends the same day at 2 AM...so set your clocks
|
|
back-
|
|
coming the first day of November - "Angel Beach" [whazzat?] -C-
|
|
|
|
(The odd numbers and letters on your November Advance calendar relate to
|
|
Liber 418: I'll write about them next month.)
|
|
|
|
*************************************************************************
|
|
|
|
October 1990 Thelema Lodge Calendar (October & November events)
|
|
|
|
Mailed free within 100 miles of San Francisco California
|
|
|
|
Ordo Templi Orientis
|
|
P.O. Box 2303
|
|
Berkeley, CA 94702 USA
|
|
|
|
Temple Location: 588 63rd St.
|
|
Oakland, California
|
|
(Entrance in back, downstairs)
|
|
|
|
Phones: Lodge Master: (415) 647-8147
|
|
Messages only: (415) 454-5176
|
|
|
|
Compuserve: 72105,1351
|
|
|
|
|
|
*************************************************************************
|
|
|
|
Please feel free to forward this file to any BBS willing to take it
|