Note to update: the addresses and phone numbers in these issues of the Thelema Lodge Calendars are obsolete since the closing of the Lodge. They are here for historic purposes only and should not be visited or called.
Thelema Lodge
Ordo Templi Orientis
P.O.Box 2303
Berkeley, CA 94702 USA
May 1988 e.v. at Thelema Lodge
Announcements from
Lodge Members and Officers
OTHER EVENTS-
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| Prince, Potentate, Divinity, | |
| Thou, of the Lower Trinity, | |
| Receive our liege to thee our Lord | |
| That thou may know and they reward | |
| Who serve thee in the realms of Earth, | |
| Receive, O King, we at our worth. | |
| O Master of All Mysteries, | |
| O Molder of All Histories, | |
| Receive from us upon the fen | |
| These bodies that were once of men | |
| But now whose forms are those diverse; | |
| Receive, O Lord, deign to converse | |
| With us who make our homage known | |
| About thy shadowed Sabbat throne. | |
| Receive and make thy presence clear | |
| In symbol show, that all may hear | |
| And know the Power of the Night | |
| O trusted servant of God's might. | |
The question goes on to ask about the significance of the inverted
pentagrams in contrast to the upright ones.
This matter was dealt with in the old O.T.O. Newsletter #4 in an article
on the Pentagram Ritual. Because that appeared back in 1978 e.v., it's
probably time to trot it out again. I edited the original material, and there
was a good deal more about the Lesser and Greater Pentagram Rituals than will
be presented here. We'll just focus on the question of the inverted
pentagrams and elaborate that a bit.
Crowley calls for the use of these pentagrams in Liber Reguli, but the
published version of that ritual in Magick in Theory and Practice does not
specify what they mean or how to trace them. Fortunately, a Crowley
typescript survived, with line drawings. In addition, the Thoth deck uses
inverted pentagrams with symbols of the elements on the minor Atus; and the
allocation of the elements can be seen there. Also of interest is the Mark of
the Beast and the method of tracing the Invoking Hexagram of the Beast.
The Mark of the Beast has been mischaracterized by Grant to be an "X" on a
circle. This is not the Mark of the Beast. Crowley used an "X" on a circle
to symbolize heterosexual coitus. That symbol also represents the Seal of
Jupiter from the Kamia. A cross in a circle commonly represents the Earth,
rarely Saturn and sometimes is used as a base design of a pantacle. According
to conversations in the late '70s with Regardie, the Mark of the Beast Crowley
used when Regardie was his secretary is an inverted seven pointed star in a
circle, surmounted by a phallic drawing. Such a thing is not that easy to
trace in the air, so either simplify it or use special care.
The Hexagram of the Beast is Crowley's Unicursal Hexagram, traced for
invoking by starting at the top and moving down to the right through the
pattern.
The upright and inverted pentagrams can be used in the Lesser Pentagram
Ritual, and that is the best way to experiment with their effects--at your own
risk! Crowley describes some of the background theory in Liber O, and many
other authors describe the LPB ritual. It would be a good idea to read that
material before experimenting. Liber O is in Magick in Theory and
Practice.
Having identified the pentagrams, the question of what they signify
remains. There are three general theories of inverted and upright pentagrams.
On the NL#4 diagram, the inverted are called "Reversed" and the upright are
called "Normal". A pentagram oriented with a point to the top is called "the
Seal of Solomon". Many people confuse Solomon's Seal with the six-pointed
star of David, but that's an entirely different symbol. The history of the
pentagram or five-pointed star is rich and varied, ranging from the symbol of
statehood on the American Flag through many occult meanings. In its most
fundamental significance, the pentagram is the symbol of a human being. The
upper point is the head, the two middle points are the arms and the two lower
points are the legs. When a pentagram is turned so that a point is directly
oriented to the bottom, this human symbolism continues. One can say that the
inverted pentagram represents either somebody standing on his or her head, or
that the head is missing and the sexual organs are represented by the down-
turned point. The "moral" theory says an upright pentagram is the symbol of
"Good" and an inverted one is the symbol of "Evil". A second theory states
that "Good" and "Evil" are not significant in the symbolism, but the upright
represents the spiritual nature of humanity and the inverted represents the
material nature of humanity. The moral theory is usually based on the idea that upsidedown means evil, but it sometimes is a simple rejection of sexual
symbolism. A third theory is a bit more elaborate and useful.
The pentagram is a dynamic force and not a static symbol. It is as a
dynamic force that the pentagram is traced in ritual. Various motions of
tracing start on the elemental point (banish that element) or approach it
(invoke that element). The elements on the upright pentagram are: Fire at
lower right. Water at upper right. Spirit at top. Air at upper left. Earth
at lower left. When the pentagram is inverted, it is by 180 degree rotation.
In the inverted pentagram, the elements are in the same relation to the
tracing motions as in the upright pentagram. The rotation just moves
everything half-way around: Earth is now upper right, etc. An inverted
pentagram controls the force of its element on the spiritual plane. An
upright pentagram controls the force of the element of it's tracing on the
material plane. Thus, banish earth on the physical plane with an upright
pentagram to send physical things and distractions away. Banish earth on the
spiritual plane with an inverted pentagram to force things to appear on the
physical plane. The inverted pentagrams are stronger and less specific
versions of the upright pentagrams, but they appear to have the opposite
effect. You can send one thing away with an upright banishment. An inverted
banishment drives all things into manifestation, not just one thing away.
Remember, inverted pentagrams operate within the infinite extension of Nuit.
Upright pentagrams operate about the point of Hadit. When you drive something
from the infinite it becomes finite and vice versa. A parallel example might
help. Consider the public water system that brings water from a central
pumping station into your home. The upright water pentagram tracing is like
the faucet in your house. When you banish water, you turn off your home
faucet. When you invoke water, you open up your home faucet. It's the other
way around at the pumping station. When the pumping station (inverted
pentagram) banishes water, the water pressure rises in your house pipes,
giving you more water when you open the faucet. In like manner, when the
pumping station invokes water (inverted pentagram) it retains more; and the
pressure in your pipes goes down. This may help you see the uses of these two
types of pentagram. Use the inverted pentagrams to increase or decrease the
"pressure" of the desired element by banishing or invoking on the spiritual
plane, in that order. Use the upright pentagrams to call or exclude the
corresponding energy in your direct working by invoking or banishing, in that
order. Inverse pentagrams are used in "Liber Reguli" to build up power in the
subtle body of the magician in a very complex fashion. By invoking to the
four directions with the inverse pentagrams, a selective vacuum is created
about the magician. Use of the invoking hexagram and partitions of the
chakras through tracing of the Grand Hierophant's Cross defines the subtle
body of the magician and engages a very specific pattern of activation of the
Chakras. At the conclusion, the vacuum crashes in against the diamond body of
the magician like the sea against the land. This produces the spiritual
equivalent of a first-stage rocket firing. At that instant, the formula of
LAShTAL can complete itself and the Abyss can be transcended. Of course, the
magician may explode like a shook-up beer! Remember, this is only a theory.
Method of Science and Aim of Religion .... all that sort of thing. Try it.
You might like it.
A Testimony to the faithful Omnipotence of God:
as a continual memorial concerning the matters
of the year 1582.
O God Almighty, thou knowest, and art my director, and witness herein,
That I have from youth up, desired and prayed unto thee for pure and sound
wisdom and understanding of some of thy truths natural and artificial: such as
by which thy wisdom, and goodness, and power bestowed in the frame of the
world might be brought, in some bountiful measure under the talent of my
capacity, to thy honor and glory, the benefit of thy servants, my brethren and
sistern in and by thy Christ1 our Saviour.
And for as much as many as years, in many places, far and near, in many
books,2 and sundry languages, I have sought, and studied; and with sundry men
conferred; and with my own reasonable discourse laboured, whereby to find or
get some inkling, glimpse or beam of such foresaid radical truths.3 But, (to
be brief) after all my foresaid endeavor, I could find no other way, to such
true wisdom attaining, but by thy extraordinary gift; and by no vulgar School
Doctrine, or Human Invention.
And seeing, I have read in thy books, and records, how Enoch4 enjoyed thy
favor and conversation, with Moses5 thou wast familiar. And also that to
Abraham,6 Isaac,7 and Jacob;8 Joshua9 Gideon,10 Esdras,11 Daniel,12 Tobias,13 and
sundry others, thy good Angels were sent, by thy disposition to instruct them,
inform them, help them, yea in worldly and domestic affairs, yea and sometimes
to satisfy their desires, doubts and questions of thy Secrets.14
And furthermore considering the Shewstone,15 which the High Priests did
use by thy own ordering wherein they had lights and judgments in their great
doubts. And considering also that thou (O God) didst not refuse to instruct
thy prophets (then, called seers16) to give true answers to common people of
things economical, as Samuel, for Saul, seeking for his father's asses being
gone astray:17 and of other things vulgar, true predictions, whereby to win
credit unto thy weightier affairs. And thinking to myself, the lack of thy
wisdom to me, to be of more importance, than the value of an ass or two, could
be, to Saul's father.
And remembering what good counsel thy Apostle James gives, saying:
"Si quis autem vestrum indiget sapientiam, postulet a Deo, qui
dat omnibus affluenter et non inproperat: et dabitur ei."
Jacobi I:5
"If any of you lack wisdom, let him ask God, that giveth to all
men liberally, and upbraideth not; and it shall be given him."
James I:5
And that Solomon the wise, did so, even immediately by thy self, attain
to this wonderful wisdom.18 Therefore, seeing I was sufficiently taught and
confirmed, that this wisdom could not be come by at man's hand or by human
power, but only from thee (O God) mediately or immediately. And having always
a great regard and care to beware of the filthy abuse of such as willingly and
wittingly, did invoke and consult (in diverse sorts) spiritual creatures of
the damned sort: Angels of darkness, forgers and patrons of lies and untruths.
I did fly unto thee by hearty prayer, full oft, and in sundry manners,
sometimes crying unto thee:
"Mittas Lucem tuam et veritatem tuam, quies me ducant etc."
"Send forth thy Light and truth that I might draw myself unto thee etc.
sometimes:
"Recte sapere et intelligere doceto me, Nam sapientia tua totum est quod
volo: etc."
"Teach me to properly sense and rightly discern, for I desire
your wisdom, because
it is all that is." 19
sometimes:
"Da verbum tuum in ore meo, et Sapientiam, tuam in corde meo fige etc."
"Give your word to my established practice and fix your wisdom in my heart."20
And having perceived by some slight experience, with two diverse persons,
that thou hadst a special care to give me thy light, and truth, by thy, holy
and true Ministers Angelic and Spiritual, and at length hearing of one (a
Master of Art, and a preacher of thy word admitted21) accounted as a good
Seer, and skryer of Spiritual apparitions in Crystalline22 receptacle23, or in
open aire, by his practice, procured; and trusting to frame him, by my earnest
and faithful prayers unto thee (my God) to seem my help in my foresaid
studies; till, thou (O heavenly father) wouldest by thy unsearchable
providence, send me some apter way or means thereto. Thereupon trying him and
using him I found great diversity between his private usual manner, and
intents of practice, and my pure, devout, and faithful prayer unto thee only.
And therefore often and fervently I exhorted him to the good, and reproved
both him, and his ministers, with my no small danger, but that thou (in manner
unheard of) didst pitch thy holy tent to be my defense, and comfort, in
conflict most terrible; as thou best knowest, o God, and I willed him
thereupon to preach thy mercies and the verity of the kingly prophet his
testimony;
"Immittet Angelus Domini, in circuitu timentium eum."
"The Angel of the Lord encampeth round about them that fear him
Psalms XXXIV:7
And out of Roger Bacon his book written:
De mirabili potestate Artis et Naturae24,
Concerning the wonderful power of Arts and of Nature
(where he writes against the Wicked Devil Callers) I noted unto him this
sentence:
"Facilius (sine comparatione a Deo * impetrandum foret, vel
a bonis spiritibus, quie quid homini utile reputare. etc.)"
"In order to free himself from difficulty (To reflect upon the
profit with which a man, may entreat the incomparable will
of God, as well as that of his good spirits etc.)"
which my counsel he promised me to follow, as thou art witness, O our true and
almighty God.
And as thy good Spiritual Creatures neither had delight in the man, neither
would so plainly and precisely give me their answers or informations by him,
that he might be able to perceive the pith thereof. So was he at length very
unwilling to hear himself rebuked for his naughtiness, and to be barred from
the Mysteries of thy truths understanding; which were the only things that I
desired, through thy grace; o our most merciful God.
Therefore, as well for a Memorial answerable to the premises, as for the
better warrant of my such exercises to be made account of hereafter: (leaving
all unto thy infinite mercies, and unsearchable providence,) I have thought it
not impertinent, to note down, even in this place one of the last Actions,
which I had with the foresaid preacher; when I made earnest and faithful
petitions unto thee (o the true and Almighty God) for sending, unto my comfort
and erudition, (if it were thy blessed will) thy holy, and mighty Angel
Annael.'. of whom and of all the Hierarchies heavenly all praise honor and
thanks, be rendered unto thy divine majesty: now and ever and world without
end.
Amen. Amen. Amen.
*
"Numquid non est Deus in Israel, ut eatis ad
consulendum Beelzebub, deum Accaron?"
Reg.4.cap:1.
"Is it not because there is not a God in Israel,
ye go enquire of Baal-zebub the god of Ekron
II Kings I:3
Notes
The notes which follow pertain to the Biblical references in Dee's above
given prayer. They are generally concerned with specific points raised in the
text itself, except in the case of note 1. which is an examples of the
extremes to which scriptural referencing may be taken. The following texts
were consulted in the course of our research, comparison, and translation:
The Hexaglot Bible edt. Rev. Edward Riches De Levante, Ph.D. (London: Dickinson and Higham, 1874) xv vols.
C.I. Scofield, D.D. edt. Holy Bible, The New Scofield Reference Edition of the Authorized King James Version (New York: Oxford Univ. Press, 1967)
The New English Bible with the Apocrypha (U.S.A.: Oxford Univ. Press, 1970)
R.H. Charles D.D. edt., The Apocrypha and Pseudepigripha of the Old Testament in English, 2 vols. (Oxford : Clarendon Press, 1916)
1. Mk.I:1; XIII:6; XIV:61; XV:32; Lk.II:11; XXII:67; XXIII:2,39; XXIV:26,47;
Jn.I:17,20,25,41: III:28; IV:25,29,42;
VI:69; Act.I:31,41-2; IX:22; X:24;
XI:27; XVII:3; XXII:31,34; XI:17; XV:11,26; XVI18,32; XVII:3; XVIII:5;
XIX:4;
XX:21; XXIV:24; XXVI:23; XXVIII:31 Rom.I:1,2,6,8,16; II:16;
III:24; V:1,6,8,11,15,17,21; VI:4,8,9,11,23;
VIII:1,2,8-11,17,34-5,39;
IX:1,3,5;X:4,7; XII:5; XII:14; XIV:9-10,15,18; XV:3,5-8,16-20,29-30;
XVI:3,5,7,9-10,16,18,
20,24-5,27;I Cor. I:1-4,6-10,12-3,17,23-4,30; II:2,16;
III:1,11,23; IV:1,10,15,17; V:4,7; VI:15; VII:22;
VIII:6,12; IX:1,12,18,21;
X:4,9,16; XI:1,3; XV:12-20,22-3,31,57; XVI:22-4; II Cor. I:1-3,5,19,21;
II:10,12,14-5,17;
III:3-4,14; IV:4-6; V:10,14,16-20; VI:15; VIII:9,23; IX:13;
X:1,5,7,14; XI:2-3,10,13,23,31; XII:2,9-10 XIII:3,5,14;
Gal.I:1,3,6-7,10,12,22;
II:4,16-7,20-1; III:1,14,16-7,22,24,26-9; IV:7,1,19; V:1,4,6,24; VI:12,14-5,18;
Eph.I:1-3,5,10,
12,17,20; II:5-7,10,12-3,20; III:1,4,6,8-9,11,14,17,19,21;
IV:7,13,15,20,32; V:2,5,14,20,23-5,32; VI:5-6,23-4;
Phi.I:1-2,6,8,10-1,13,
15-6,18-20,23,26-7,29; II:1,5,11,16,21,30; III:3,8-9,12,14,18,20; IV:7,13,
19,21,23; Col.I:1-4,
7,24,27-8; II:1,5-6,8,11,20; III:1-3,11,16,24; IV:3,12;
I Thes.I:1,3; II:6,14,19; III:2,11,13; IV:16; V:9,19,23,28;
II Thes.I:1,2,8,12;
II:1,14,16; III:5-6,12,18; I Tim.I:1-2,8,12; II:1,14,16; III:13; IV:6; V:11,21;
VI:3,13-4;II
Tim.I:1-2,9,10,13; II:1,38,10; III:12,15; IV:1,22; Tit.I:1,4;
II:13; Phil.I:1-2,6,8-9,23,25; Heb.III:1,6,14; V:5;
VI:1; IX:11,14,24,28;
X:10; XI:26; XIII:8,21; Jam.I:1; II:1;I Pet. I:1-3,7,11,13,19; II:5,21;
III:18,21; IV:1,11,
13-4; V:1,10,14; II Pet. I:1-2,8,11,14,16; II:20;I II:18;
I Joh.I:3,7; II:1,22; III:23; IV:2-3; V:1,6,20; II Joh:3,
7,9; Jude:1,4,17,21;
Rev.I:1,2,5; XII:10,17; XX:6; XXII:20.
2. James Orchard Halliwell, F.R.S., ed. The Private Diary Of Dr. John Dee And
The Catalogue Of His Library Of Manuscripts
(London: Camden Society,
1842)pp. 65-89.
3. Peter J. French, John Dee, The World Of An Elizabethan Magus (London:
Routledge and Kegan Paul, 1972)
4. Gen.V:18-24; Sir.XLIV:16; XLIX:14; Wisd.IV:10-16 Jub.IV:16-24; VII:38-9;
X:17; XIX:25-6; XXXI:10, 1 En.I-X, XI-XXXV,
XXXVII-LXIII, LXVII-CV;
2 En.I-LXVIII; T.Sim.V:4; T.Lev.X:5; XIV:1; T.Jud.XVIII:1; T.Dan V:6;
T.Nap.IV:1;
T.Ben.IX:1 Lk.III:37; Heb.XI:5; Jude:14-5.
5. Ex.II:23-5; III:2-22; IV:1-17,19-28; V:22-3; VI-XIV, XV:25; XVI:4-35;
XVII:1-7,14-5; XIX:3-25; XX-XXI; XXXII:9-16,
31-35; XXXIII:1-5,8-23;
XXXIV; XXXVI:2; XL Lev.I-VIII; IX:22-5; X:1-2,8-11; XI-XXVII Num.I:1-15;
II; III:5-15,40-1,44-8;
IV:1-40; V:1-3,5-31; VI; VII:11; VIII:1-19,22;
IX:1-3,9-23; X:1-10,34-6; XI:1-3,11-33; XII:2-14; XIII:1-2; XIV:10-5,
20-38;
XV; XVI:19-25,31-40; XVII:1-11; XIX; XX:6-13,23-8; XXI:2-3,6-9,16-7,34;
XXII:7-41; XXIII:16-9; XXV:1-5,10-3,
16-8,52-6; XXVII-XXIX; XXX-XXXI:
2,25-30; XXXII:10-12; XXXIII:51-6; XXXIV:1-12;; XXXV; XXXVI:5-11,13
DT.II:2-6,9,31;
III:2,21-8; IV:1-40; V; IX:3-29; X:1-5,8-22; XI:18-32;
XII:11,13-4,20,26-32; XV:5-6; XVI:6-7; XVII:14-20; XVIII:5,10-22;
XIX;
XXIII:14; XXVIII; XIX:10-29; XXXI:24-6; XXXII; XXXIV:4.
6. Gen.XII:1-3,7; XIII:14-7; XV:1-21; XVI:7-12; XVII:1-22; ;XVIII; XXX:3-7;
XXI:1,12-3; XXIII:1-18; XXIV:7.
7. Gen.XXII1-18; XXV:21,23; XXVI:2-5,24-5.
8. Gen.XXV:21-3; XXVIII:11-22; XXX:22; XXXI:3,11-3,24; XXXII:1,24-31;
XXXV:1-7,9-15; XLVI:1-4 Dt.XXXII:9-18.
9. Num.XIV:30-8; XXVI:15-23; Dt.III:28; XXXIV:9 Jos.I:1-7; III-VIII, X:7-XI,
XIII:1-12; XV:13; XVIII:8-10; XIX:50-1;
XX; XXI:43-5; XXIII-XXIV:28.
10. Jud.VI:11-40,VII,VIII:23-7.
11. 2 Esd.I-XVI.
12. Dan.I:8-II:49; IV-XII; Bel.
13. Tob.I-XIV.
14. The following is a chain reference dealing with the practices of Theurgy and
Thaumaturgy in the "Holy Scriptures".
It has been constructed with
particular emphasis on the dealings of men with Angels, Gods, and spirits.
Citations
throughout the earlier portions of the Old Testament are of some
importance in the understanding of Dee's veiw of
religious magick, but
reference to the minor prophets (except Zechariah), which are cited in
their totality, may be
ignored without loss.
New Testament passages have varying degrees of value but it should be
noted that the gospels, and the books of Hebrews,
Jude and Revelations
bear directly on issues of Angelic Magick as subsequently practiced by
Dee and his followers.
Gen.III:24; VI:2-4; XVI:7-13; XVIII2,9,16,22; XIX; XXI:17-21;
XXII:10-18; XXXI:11-6; XXXII:24-32; XLVIII:16; Ex.III:2;
XIV:19
XXIII:20-33; XXXII:34-5; XXXIII:1-2; Num.XXII:21-41; XXV;
Jud.II:1-7; V:19-31; VI:11-24; XIII-XVI; I Sam.IV-VI
2 Sam.V:10-3;
VI-VII; XXIV:11-25; I Kin.VIII-XI:8; XII:25-XIII; XIV; XV:21-6
XVI:28-XIX:18; XXII:52-3 II Kin.I:2-II:24;
IV:1-V:14; VI:1-7,15-24;
IX:30-7; X:18-28; XVII:24-41; XVII:24-41; XVIII:4-6; XIX:20-37;
XXI:1-18; XXII:3-XXXIII:20;
XXIV-XXV; I Chr.XXI-XXV,XXVIII-
XXIX:25; II Chr.I-X; XXI:12-7; XXIII:12-21; XXIX:3-36; XXX:13-
XXXI; XXXIII-XXXVI; Ezr.I;
III-VII; VIII:21-X:19; Neh.I:4-IV:9;
VIII-IX; XII:27-XIII:31; Est.I:1-II:18; Job I:6-II:8; IV:12-V:27;
XXVI-XXXI;
XXXIII-XLII; Ps.VI; VIII; XI; XVIII-XXIV; XXIX;
XXXIII-XXXV; XLVI-XLVIII; LI-LII; LXIV-LXVI; LXVIII-LXX;
LXXIV-LXXXVII;
LXXXIX-C; CII-CX; CXIII-CXV; CXXXII;
CXXXV-CXXXVIII; CXL; CXLV; CXLVIII-CL; Isa.I-LXVI;
Jer.I:11-XXXVIII:18; XLII:7-22;
XLIII:8-LII:34; Ezek.I-XLVIII;
(note part. I,IX-X,XXVIII,XLVIII) Dan.III; Hos.I-XIV; Joel I-III;
Amos I-IX; Obad.
Mich.I-VII; Zeph.I-III; Hag.I-II; Zech.I-XIV;
Mal.I-IV; Mt.I-XXVIII; Mk.I-XVI; Lk.I-XXIV; Jn.I-XXIV; Act.I:2-11;
16-20;
II:1-III:26; IV:24-VII:60; VIII:6-XXVIII:27; Rom.I:18-II:16;
VII-IX: XII:1-16: Heb.XI: Jude; Rev.I-XXII.
15. Ex.XXVIII:15-35; Lev.VIII:8; I Sam.XXIII:9-12; XXX:7-8.
16. I Sam.IX:9; XV:27.
17. I Sam.IX:3-20.
18. I Kin.III; IV:29-VII; Ps.LXXII; Prov.I-II; V-XVII; XXV-XXIX; Ecc.I-XII;
Cant.I-VIII; Wisd:I-XIX.
19. cf. Thelema Lodge O.T.O.(Berkley: Apr.1988 e.v.)
20. ibid.
21. Saul Barnabas, op cit. Halliwell pp.13-15.
22. Dee give Christalline for crystalline which may be an allusion to Christ
cf. note 1.
23. Frater Achad(Charles Stanfield Jones), Crystal vision Through Crystal
Gazing (Chicago: Yogi Publication Society, 1923)
John Melville,
Crystal Gazing and Clairvoyance (New York:Samuel Weiser, 1970).
24. T. Zetzneri ed., Theatrum Chemicum Praecipros Selectorum Auctorum
Tractus...(1613) vol.v. pp.932-969.
Tenney L. Davis Ph.D. trans., Roger
Bacon's Letter Concerning the Marvelous Power of Art and of Nature
and Concerning
the Nullity of Magic (Easton Pa.: The Chemical
Publishing Co. 1923).
| 5/1/88 | Gnostic Mass 8 PM | Thelema Ldg | ||
| 5/1/88 | Full Moon ritual 9:30 PM | Thelema Ldg. | ||
| 5/1/88 | Ist Degree initiations | Ananke Oasis | ||
| 5/3/88 | Thelema Lodge meeting 8 PM | Thelema Ldg. | ||
| 5/4/88 | Elementary Ceremonial Magick Class with Ebony 8 PM | Thelema Ldg. | ||
| 5/5/88 | Open Forum 7:30 PM A | Ka Dua Cmp | ||
| 5/6/88 | Hriliu Oasis meeting | Hriliu Oasis | ||
| 5/7/88 | Minerval initiations | ABRAHADABRA | ||
| 5/7/88 | Symbology class 8 PM | Anake Oasis | ||
| 5/8/88 | Gnostic Mass 8 PM | Thelema Ldg. | ||
| 5/8/88 | Aiwass Oasis Meeting 7 PM | Aiwass Oasis | ||
| 5/8/88 | Gnostic Mass 8 PM | Aiwass Oasis | ||
| 5/8/88 | Class on Rituals 9 PM | Aiwass Oasis | ||
| 5/10/88 | Dramatic Reading of Crowley's Mortadello 8 PM at Thelema Ldg | Magick Thea | ||
| 5/10/88 | Gnostic Mass 8 PM | Hriliu Oasis | ||
| 5/11/88 | Magick and Qabalah Class #6 with Bill 8 PM | Thelema Ldg. | ||
| 5/12/88 | Rites of Eleusis Organizational meeting #2 8 PM | Sirius Oasis | ||
| 5/12/88 | Open Forum 7:30 PM | A Ka Dua Cmp | ||
| 5/13/88 | Hriliu Oasis meeting 8 PM | Hriliu Oasis | ||
| 5/13/88 | Hriliu Oasis Meeting | Hriliu Oasis | ||
| 5/14/88 | Bread Baking 11:11 AM start | Thelema Ldg. | ||
| 5/14/88 | New Moon Ritual 9:30 PM | Thelema Ldg. | ||
| 5/14/88 | Tree of Life Class 8 PM | Ananke Oasis | ||
| 5/15/88 | Gnostic Mass 8 PM | Thelema Ldg. | ||
| 5/17/88 | Enochiana on Archangels with Dave 8:30 PM | Thelema Ldg. | ||
| 5/18/88 | Magick and Qabalah Class #7 with Bill 8 PM | Thelema Ldg. | ||
| 5/19/88 | Open Forum 7:30 PM | A Ka Dua Cmp | ||
| 5/20/88 | Zodiacal Ritual with Lotte 8PM | Thelema Ldg. | ||
| 5/20/88 | Hriliu Oasis Meeting | Hriliu Oasis | ||
| 5/20-22/88 | Ancient Ways festival | |||
| 5/21/88 | Ist and IInd Degree Initiations | Thelema Ldg. | ||
| 5/21/88 | Tree of Life Class 8 PM | Ananke Oasis | ||
| 5/22/88 | Gnostic Mass 8 PM | Thelema Ldg. | ||
| 5/24/88 | Gnostic Mass 8 PM | Hriliu Oasis | ||
| 5/25/88 | Planetary Ceremonial Magick with Ebony 8 PM | Thelema Ldg. | ||
| 5/26/88 | Dramatic Reading of the Crowley's Snowstorm 7:30 PM at A Ka Dua | Magick Theat | ||
| 5/27/88 | Hriliu Oasis Meeting | Hriliu Oasis | ||
| 5/27/88 | Gnostic Mass (call) | Nefertiti Cmp | ||
| 5/28/88 | Rescheduled Natural Magick Hike on Mt. Tam. Start at 10 AM from 5 Suffield Ave., San Anselmo (moved from last month --- rained) | Thelema Ldg. | ||
| 5/29/88 | Gemini Birthday party 4:18 PM | Thelema Ldg. | ||
| 5/29/88 | Gnostic Mass 8 PM | Thelema Ldg. | ||
| 5/30/88 | Blue Moon Ritual 9:30 PM | Thelema Ldg. |
The viewpoints and opinions expressed herein are the responsibility of the
contributing authors and do not necessarily reflect the position of OTO or its
officers.
Note to update: the addresses and phone numbers in these issues of the Thelema Lodge Calendars are obsolete since the closing of the Lodge. They are here for historic purposes only and should not be visited or called.