Thelema Lodge Calendar for July 1988 e.v.

Thelema Lodge Calendar

for July 1988 e.v.

The viewpoints and opinions expressed herein are the responsibility of the contributing authors and do not necessarily reflect the position of OTO or its officers.

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

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

July 1988 e.v. at Thelema Lodge

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

Announcements from
Lodge Members and Officers


This Month at Thelema Lodge

Gnostic Mass every Sunday at sunset. We like to start just after Resh- if you arrive by 8:15, you won't be late. Contact Caitlin at the Lodge for information about Mass classes and to get on the schedule.
The monthly Lodge meeting will be July 5th at 8 pm. This month's agenda includes a possible Lammas camping trip and other items of interest. All interested parties are welcome.
New Moon Ritual on the 12th after Enochiana; Full Moon Ritual on the 28th after the class.
First and Second Degree Initiations are scheduled for the 23rd, Minervals for the 30th. All Initiations MUST be arranged in advance. Call the Lodge for details. (415) 655-4942.
The final and 10th meeting of the Magick and Qabalah class with Bill will be held on the 13th, at 8 PM. This one is open structured, and participants should bring their questions and topics for discussion. Next month a new series on Crowley's Magick in Theory and Practice will begin.
Ebony's THREE REALMS class meets the 6th, 27th, and August 3rd, all at 8 pm. Ebony provides a constantly-updated outline for his class series, addressing Magick in the Elementary, Planetary, and Astral realms. If you've missed part of the series, this will help you catch up. "Thanks for not smoking in the Lodge during these classes"
Enochiana continues: Dave teaches "Theory" on the 12th and "Practice"on the 26th, both at 8 pm. Warning- the 12th is not intended for novices.
Lotte's Astrological Ritual has been moved to August 11 at 8 pm.
The Magick Theatre premieres this month an unknown dramatic piece by Crowley, His Majesty's Fiddler; written for Leila Waddell in 1911, and now for the first time printed from Crowley's typescript. Also, we present The Blind Prophet, described as a combination ballet and grand opera. Dramatic reading at Thelema Lodge on the 19th at 8:00. John provides first edition copies to readers.
The Leonine Birthday Bash commences at 4:18pm Sunday the 31st. Come celebrate our Lodgemistresses' party (as well as other well-known Leos...)
Rite of Jupiter meetings will be held on the 14th and 28th at 8 pm in the Lodge. Interested? Show up on the 14th for more info.

Other Events

Ananke Oasis has Tarot classes the 9th and 23rd, and a Star Ruby class the 30th, all at 8 pm. Third Degree Initiations will be held on the 16th. Call (408) 338-2915 for info.
Dii Alieni Camp celebrates the Gnostic Mass on the 15th at 8:30pm. (415) 652-3848.
A Ka Dua Camp does Major Arcana Tarot classes every Thursday from 7:30 to 9 pm. (408) 336-8564.


from the Grady Project:

Grady Project #4 will be out by July 15th. This will conclude the poetry aspect of the Project UNLESS you have Grady poems we haven't published yet...IF YOU DO, PLEASE contact Caitlin at Thelema Lodge. Also, if there's something of his that you'd like to see, tell us. We will continue printing poems in this space...

Godhead

All day we two had wandered in the hills
And, wind-blown, sat ourselves at last to rest.
Within your hair the poppy bloom I wove
Then by your side stretched out upon the grass
And closed my eyes; But you would savor now
Each shifting scene that comes at close of day---
You speak the ecstasy of living flesh
And that to be alive upon the Earth
Is miracle enough - why search the cause.
But I
I saw not fields of green and flowers there
Nor woods beyond that shimmered in the glow
Of sunset hyperboreal, nor heard
The pleasant breeze caress our wearied feet.
I only know
As one enthralled in chains of levined fire
An emptiness that spread its hollow cloak
Across the gulfs of space,where atoms swirl
Close-latticed in the slag of stars that were.
The wind I felt caressed no mortal brow
But streamed athwart the face of one who stood
Implacable as Death, the chaos stormed
On cyclone wings that roiled the ordered spheres
To twisting vortices - before mine eyes
Volcanic geysers thundered as the suns
Exploded in the duress of the wrack
And I
I stood four-square that roaring blast
Looked steadfast down that bronzen maw of Hell-----
                                                                 and laughed.

Grady L. McMurtry/center>
5/18/42

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From the Outbasket

Questions from BS of CA.

Occasionally we get a list of questions from a individual, and I have decided to abstract such a set.

--- Do you use Crowley's degree system? Doesn't this segregate and form an obstacle as well as an incentive? Don't Eastern groups use less strict identifications?

O.T.O. does use the old degree system, but it is only partly Crowley's. O.T.O. had essentially the same system before Crowley joined in 1912 e.v. The degree system is less rigid in some ways than the hierarchical structure of most eastern religions. In the latter, rank and role are more closely identified. In O.T.O., Degree of membership can act as a partial qualification for some duties; but Degree of membership does not in itself require a particular hierarchical role in the operation of O.T.O. The Xth Degree is an exception to this, and Xth Degree is the nominal designation of a national head. Certainly, having Degrees of membership is both obstacle and incentive. If that were not so, there would be no need for Degrees of membership. All activity is circumscribed. Focused thought requires creation of obstacles to distraction. Possession of a particular degree of membership is an extension of the process of initiation, and affords a role for continued work. Because each degree of membership includes the ones below it to a greater or lesser extent, one may act "from" those degrees to which one has been initiated. This allows a member to "be" a particular degree when the occasion calls for it. I can adjudicate and inspect as a VIIth Degree. I can represent the Head of the Order in a different way as a IXth Degree. I can be a simple brother as a Minerval. There are also aspects to each degree that help me to focus my meditations and my private work. Degrees are like god- forms, except the ability to assume them is always externally conferred. Degrees are standardized to permit expression in lyceia. Unlike the some of the training levels of Buddhist priesthood, these Degree roles can remain available modes throughout life. Because O.T.O. is an outer order, an active state of membership is needed to provide the social component of each Degree. A A Grades are subtly different in that regard.

--- Are Crowley's bold type texts in Magick in Theory and Practice intended to act as an inspiration for the non-bolded text?

Bold text is traditionally used to accent divisions of thought and particular ideas. As such, the bold text in Magick in Theory and Practice usually states main points. The normal face type usually elaborates and provides examples. Crowley also wrote for effect. Some statements do not directly express the meaning intended to manifest in the mind of the reader. This literary device is called "trope". Such statements are made for the impact they produce on the mind, not for what they seem to say. The Introduction to Magick in Theory and Practice is particularly full of them. Because tropes are the basis of ritual statements, they are a fundamental part of the training of a magician. Some of the bold face lines in the book are intended to block understanding in someone who is not ready. Some create a state of mind whereby a prepared reader will overlook blinds, including one Crowley noted in his private instructions to IXth Degree members.

--- Is practice and form in ritual less important than intent (will) and essential theory?

Practice and form in ritual are important. Ultimate goals may be reached by a variety of paths, most of the time. Cultural bias makes some goals difficult to reach. Particular practices and forms can act as bridges from one mental state to another. A person will find these forms useful or not depending on background and aptitude. Basic intent is like potential. It is a pressure or a state of readiness. Some goals are attainable by passivity and can often be reached through intent alone. Most goals require participation in things of the senses. For such, intent is not enough, e.g. sexual abstinence for a virgin leads to a fundamentally different state of mind than for a nonvirgin. Intent can be a hindrance in reaching a goal. One broad category of hindering intentions is classed by Crowley as "lust of result". Until a person acquires the ability to act "Lashtal" (a Hebrew word meaning "without desire or ulterior motive") it is sometimes necessary to distract or "misdirect" the consciousness to prevent a state of mind which opposes reaching a goal. To give two examples: 1. In crossing the Abyss, it is necessary to avoid identifying visions. At the moment of crossing, all that is perceived must be taken without judgment or interpretation. The classical warning of Merkabah Qabalah to prepare one to pass through the vision of Paroket Zohar is: "who says 'water, water' in that place shall fail." That vision is one that could be seen as a sheet of falling water, and such a thought destroys the vision. 2. The other example is from Hindu mysticism: "Do not seek the Siddhis" (powers to work particular wonders or attain particular states). One stops when a lesser goal is reached. Always seek beyond what can be reached. Move the goal forward constantly to the limit of understanding.

-- Is True Will the same as the Tao?

True Will and the Tao are not quite the same. Experiencing the Tao is conscious awareness of True Will. True Will always manifests whether known or not. Conscious apprehension of True Will, coupled to a particular state of quiet contemplation, is perception of the Tao. To the extent that the Universe is conscious, there is a Tao. To the extent that the Universe is not conscious, there is an essence more subtle than the Tao. This is a matter for religious belief. People hold different views depending on their ability to believe in the consciousness of the Universe. The matter is like the saying about the noise made by a tree falling in the forest outside the hearing of any person.

--- Is Magick only to be found in ritual, or is it performed in mundane acts as well?

Magick is all deliberate action of mind and body. All action is in conformity with True Will. All action performed while experiencing the Tao is Magick. Some action performed without experience of the Tao is not the Magick of the one doing the action, but in such cases it may be the Magick of whoever prepared the mind of the performer of the action. Parents, Teachers, Acquaintances --- all these perform or conduct the Magick which is responsible for our unthinking actions. Someone first made the Magick which makes people believe in the validity of money. The people who spend money and who earn it usually don't perform the Magick of making the money seem to have objective value --- unless they bargain or hold wage negotiations. An action which fails to achieve the intent for which the action was planned is the Magick of another. An action which achieves the intent of the actor is at least partly the Magick of the actor. If one perceives the Tao, all ones actions are Magick in Crowley's sense, whether others have participated in the intent behind the action or not.

--- "What is the difference between ritual and nonritual to one who acts in conformity to the True Will at all times?"

For one who acts in conformity with True Will by continuous, conscious awareness, Ritual is teaching others. No living person can do this all the time, no matter what is claimed or believed.

--- What is the nature of the grade of Ipsissimus ...

This is an A A matter, and I can only say what I think.

The grade of Ipsissimus is not a personal state of being. It is like the thought of Buddha in the minds of Buddhists. Buddha has gone on to nirvana. The memory of Buddha as a Bodhisattva is what one may see of the Ipsissimus. The Ipsissimus (there is only one) "sees" the Tao into being. The Ipsissimus does not perceive anything, in the mundane manner.
The grade of Ipsissimus may be lied about. It cannot be attained or conferred. One dissolves into it.
If someone says that they are Ipsissimus, they lie. It is a state of being which cannot say anything of itself, even that it exists. One may be the Ipsissimus Grade. One cannot be that and say that. When one is not the Ipsissimus, one may speak truthfully of being the Ipsissimus; but such a statement will always be misunderstood by those who hear it. That the statement of being Ipsissimus Grade can only be misunderstood is the only sense in which the statement can be made truthfully.

Parallels between O.T.O. or A A and Buddhist, Taoist, or other organizations are whatever you want to see in the comparison. Striking parallels is only making conversation or trying to get over some moment of uncertainty. Outside a particular context such parallels are meaningless. There can be no comparison without preconception. A human might compare printed lists on two pieces of paper point-by-point because of a preconception about writing. An ape might think that the same two pieces of paper are funny leaves covered with ants you can't eat. A cat might reserve judgment until a human wads up the two pieces of paper into balls.

-- TSG (Bill Heidrick)

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TABLE OF THE PLANETARY HOURS

Sunday.Monday.Tuesday.Wednes-
day.
Hours from
Sunset to
Sunset.
Hours from
Midnight to
Midnight.
Thursday.Friday.Saturday.

Merc.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.


Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.


Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.


Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.


  8
  9
10
11
12
  1
  2
  3
  4
  5
  6
  7
  8
  9
10
11
12
  1
  2
  3
  4
  5
  6
  7


  1
  2
  3
  4
  5
  6
  7
  8
  9
10
11
12
  1
  2
  3
  4
  5
  6
  7
  8
  9
10
11
12


Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.


Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.


Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.
Mer.
Moon.
Sat.
Jup.
Mars.
Sun.
Ven.

Table of the Archangels, Angels, Metals, Days of the Week, and Colours attributed
to each Planet.

Days. Saturday. Thursday. Tuesday. Sunday. Friday. Wednesday. Monday.

Archangel     .      .
Angel      .      .      .
Planet     .      .      .
Metal      .      .      .
Colour    .      .      .

Tzaphquiel
Cassiel
Saturn
Lead
Black

Tzadiquel
Sachiel
Jupiter
Tin
Blue

Khaniael
Zamael
Mars
Iron
Red

Raphael
Michael
Sun
Gold
Yellow

Haniel
Ansel
Venus
Copper
Green

Michael
Raphael
Mercury
Mercury
Purple or
  Mixed
  Colours


Gabriel
Gabriel
Moon
Silver
White

Table of the Magical Names of the Hours, and of the Angels who rule them, commencing
at the first hour after Midnight of each day, and ending at the ensuing Midnight.

Hours. Sunday. Monday. Tuesday. Wednesday. Thursday. Friday. Saturday.

  1. Vayn          .      .
  2. Yanor         .      .  
  3. Nasnia       .      .
  4. Salla          .      .
  5. Sadedali    .      .
  6. Thamur    .      .
  7. Ourer       .      .
  8. Thainé      .      .
  9. Neron       .      .
10. Yayon       .      .
11. Abai          .      .
12. Nathalon  .      .
  1. Beron       .      .
  2. Barol        .      .  
  3. Thanu       .      .
  4. Athor        .      .
  5. Mathon     .      .
  6. Rana         .      .
  7. Netos        .      .
  8. Tafrac      .      .
  9. Sassur     .      .
10. Agla         .      .
11. Cäerra     .      .
12. Salam       .      .


Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel

Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael

Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel

Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael

Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael

Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel

Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael
Raphael
Gabriel
Cassiel
Sachiel
Zamael
Michael
Anael


The Center for Enochian Studies, Volume I, number 6.


The Action Of 11:15am Saturday March 10th MDLXXXII era vulgaris:
Being the First Spiritual Exercise with Edward Talbot (ne Kelly)

Mortlake

In nomine Jesv CHRISTI:
Amen.

In the name of Jesus CHRIST.
Amen.

Anno 1582. Marty die 10. hora 11 1/4 Ante Meridiem, Saterday.

    i.    One Mr. Edward Talbot came* to my house, and he being willing and

desirous to see, or show, something in spiritual practice, would
have had me to have done something therein. And I truly excused
myself therein; as not, in the vulgarly accounted Magick1, neither
studied, or exercised. But confessed myself long time to have been
desirous to have help in my philosophical studies through the company
and information of the blessed Angels of God2. And thereupon I brought
I forth to him my stone in the frame (which was given me of a friend)
and I said unto him that I was credibly informed that to it (after a sort)
were answerable:
Aliqui Angeli boni:
Various good Angels.
And also that I was once willed by a skryer, to call for the good Angel
Anchor, to appear in that stone to my own sight. And therefore I desired
to call him and (if he would) Anachor and Anilos likewise, accounted
good Angels, for I was not prepared thereunto3, etc. He then settled
himself to the Action, and on his knees at my desk (setting the stone
before him) fell to prayer and entreaty etc. In the mean space, I in my
Oratory did pray and make motion to God and his good Creatures for the
furthering of this Action4. And within one quarter of an hour (or less) he
had sight of one in the Stone. But he still expected for two more: deeming
this to be one of the three (namely Anchor, Anachor, Anilos). But I then came
to him, to the stone, and required to know his name. And he spake plainly,
(to the hearing of E.T.) that his name is Uriel5.

Dee: Are you one of them (said I, John Dee) that are answerable, (upon
due observations performed) to this stone?

URIEL: I am.

Dee: Are there any more beside you?

Uriel: Michael and Raphael. But Michael est princeps in operibus
nostris.
                                                  ...Michael is the foremost in our working.

Dee: Is my book of Soyga6 of any excellency?

Uriel: Liber ille, erat Adae in Paradiso revelatus, per Angelos Dei
bonos.
           It is that book, which was revealed to Adam in Paradise, by
the good Angels of God.

Dee: Will you give me any instructions, how I may read those Tables
of Soyga7.

Uriel: I can. But solus Michael illius libri est interpretatur.
                       ...only Michael is the interpreter of that book.

Dee: I was told; that after I could read that book, I should live
but two years and a half.

Uriel: Thou shalt live an hundred and odd years8.

Dee: What may I, or must I do, to have the sight and presence of
Michael, that blessed Angel?

Uriel: Praesentias nostris postulate et invocate, sinceritate et
humilitate. Et Anchor, Anachor, et Anilos, non sunt in hanc
lapidem invocandi.
          Sincerely and humbly; demand and invoke our presence.
But Anchor, Anachor, Anilos are not to be invoked into this stone.

Dee: Oh my great and long desire hath been to be able to read those
tables of Soyga.

Uriel: Haec maxime' respicunt Michaelem. Michael est Angelas;
qui illuminat gressus tuos. Et haec revelantur in virtute et veritate
non Vi.
          This pertains especially to Michael; Michael is an Angel,
who shines over us. And this revelation is in virtue and truth not
Power.

Dee: Is there any special time, or hour to be observed, to deal for
the enjoyning of Michael?

Uriel: Omnis hora, est hora nobis.
Every hour that is our hour9.

  ii.    Dee: After there appeared in the stone a strange Seal or

Characterismus* of the fashion ensuing:

Dee: What is the intent, or use, of this?

iii.    Uriel*: Sigilum hoc in sculpendum, ad defensionem corporis

omni, loco, tempore et occasione; et in pectus gestandum'.
          This Sigil is to be carved in gold, as a defense for the
body, in all places, times, and circumstances, and is to be worn on
the breast.

Dee: So we ceased, with thanks to God, and I mused much upon this
Action, and laid all up in mind, and writing.

Soli Deo Honoi omnis, et gloria.
Amen.

Only to God be all honor and glory.
Amen.

.oOo.

i. Dee. Note: he had two days before made the like demand and
request unto me, but he went away unsatisfied. For his coming was
to entrap me, if I had had any dealing with wicked spirits, as he
confessed often times after, and that he was set on, etc10.

ii. Dee. An Illuding Spirit straightaway intruded himself and this
character as may appear Libri Quinti appendice where the character
is described exactly.11

iii. This was not true Uriel, as may appear Anno 1583: May 5.12

___________________________________________________________________

  1. "The 'magick' which made use of the invocation of evil or doubtful spirits was
of course always regarded as sinful; but natural magic, i.e. that which did
not involve recourse to the agency of personal spirits, was in the Middle
Ages usually recognized as a legitimate department of study and practice,
so long as it was not applied to malificent ends. Of 'natural magic' as
understood by mediaeval writers, astrological conditions, in order to injure
or benefit the health of the person represented; and the application of a
medicament to a weapon in order to heal the wound made by it. These things,
if now practiced would still be called 'magic' though the qualification 'natural'
would seem quite inappropriate. On the other hand the 'natural magick' of
the Middle Ages included much that from the standpoint of modern science is
'natural' but not 'magical', the processes resorted to being really, according
to the now known laws of physical causation, adapted to produce the intended
effects."
Taken from the Oxford English Dictionary entry of 'magic' to which
the interested student is referred. A comprehensive study of the texts therein
cited will give a invaluable understanding of the meaning and usage of this
concept throughout the history of the English language.
  2. vide Thelema Lodge O.T.O. (April and May 1988 e.v.)
  3. It would seem that Dee is either testing E.T. or more likely stalling for time, as
the use of these angels pertains to the preliminary preparation of the magician,
that is literally getting dressed before the Action proper.
  4. Various points of internal evidence here indicate that Dee is following the
instructions given by Peter of Abano in his Magical Elements (op cit. Agrippa,
The Fourth Book, and Barrett, The Magus). This would include several
preliminary conjurations in Latin, a number of ritual actions, a recitation of
the Lord's Prayer or the Paternoster in conjunction with various traditional
catholic supplications, and probably the particular invitation to the Angels
attributed to Saturday.
  5. A fuller discussion of the nature and office of Uriel will be given in the
appropriate place, but it is notable that he is one of the angels listed as
answerable to the Conjurations of Saturday by Abano in the Heptameron.
  6. The question of what Dee is referring to with regards to his Book or Tables of
Soyga has yet to be absolutely resolved by any scholarship in this area. A
number of theories have been postulated and further research may yet come
to some conclusive answer to this puzzling enigma.
  7. "Soyga = agyos", a note from the fair copy of this action in Libri Quinti
Appendix equating 'soyga' with a transposition of the spelling of the Greek
word meaning holy.
  8. Dee actually lived for 71 years.
  9. This point which obviously refers to the use of the Government Of Hours is
notable as only Michael and Raphael are questionable as to the correct
calculation of their appropriate times. The resolution of which depends
on how they are attributed to the sephiroth.
10 . The private circumstances of Dr. Dee's life leading to the events herein
discussed:

1582. JANUARY 11th Robert Gardener desired my leave to go dwell
with Sir William Herbert, hora 12. Jan. 16th Mistress Herbert came to
Essex. Jan. 17th Randal Hatton came home from Samuel's father at Stratton
Audley. Jan. 22nd Arthur Dee and Mary Herbert, they being but 3 year old
the eldest, did make as it were a show of childish marriage, of calling each
other husband and wife. Jan. 22nd and 23rd The first day Mary Herbert
came to her father's house at Mortlake, and the second day she came to her
father's house at Estshene. Jan. 23rd My Wife went to nurse Garret and
paid her for this month ending the 26th day. Jan. 27th
Barnabas Saul's brother came.
          FEBUARY 12th About 9 of the clock Barnabas Saul and his brother
Edward went homeward from Mortlake. Saul's indictment being by law
found insufficient at Westminster Hall: Mr. Serjant Walmesley, Mr. Owen
and Mr. Hyde, his lawyers at the bar for the matter. And Mr. Ive, the clerk
of the crown Office favouring the other. Feb. 20th Mr. Bigs of Stentley by
Huntingdon and John Littlechild came to me. I received a letter from
Barnabas Saul. Feb. 21st Mr. Skullthorp rude toward Barnabas. Feb. 25th
Mr. Skullthorp came home. Paid Nurse Garret for Katherine till Friday
the 23rd day, viz. then something due to nurse for iij. lbs. of candle and
4 lbs. of soap.
          MARCH 1st Mr. Clerkson brought Magnus to me at Mortlake, and so
went that day again. Mar. 6th Barnabas Saul came this day again about one
o'clock and went to London the same afternoon. He confessed that he neither
heard or saw any spiritual creature any more. Mar. 8th Mr. Clerkson and
his friend came to my house. Barnabas went home again about 2 or 3 o'clock,
he went I say, on Thursday with Mr. Clerkson. Mar. 8th Coelum ardere et
instar sanguinis in diversis partibus rubere visum est circa horam nonam
noctis, maxime versus sepentriolem et occidentalem partem: sed ultra capita
nostra versus austrum frequenter miles quasi sanguines. Mar. 9th Friday at
dinner time Mr. Clerkson and Mr. Talbot* declared a great deal of Barnabas
naughty dealing toward me, as in telling Mr. Clerkson ill things of me, that
I would so flatter his friend; the learned man, that I would borrow him of
him. But his Friend told me that Barnabas had censured both Mr. Clerkson
and myself. The injuries which this Barnabas had done me diverse ways
were very great.

* You that read this, the underwritten assure yourself that it is a shameful
lie, for Talbot neither studied for any such thing nor showed himself
dishonest in anything.

Dee: This is Talbot or that 'learned man,' his own writing in my book,
very unduly as he came by it.

The above edited from the Private Diary Of Dr. John Dee, op.cit.
11. This sigil is clearly false. The correct arrangement relates to the Tabula
Sancta or Holy Table and is dealt with in the next action. The passages
cited here are from Dee's appendix and will be given in full, in their
proper context accompanying the next article in this series.
12. Ibid. but note also this passage from Abano's
Considerations of Saturday:
"Those are the figures that these spirits usually assume, which are
generally terrible at the first coming on of the visions, but as they have
only a limited power, beyond which they cannot pass, so the invocator
need be under no apprehensions of danger, provided he is well fortified
with those things we have directed to be used for his defense, and above
all, to have a firm and constant faith in the mercy, wisdom, and goodness
of God."

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Events Calendar for July 1988 e.v.

7/3/88Gnostic Mass at SunsetThelema Ldg
7/5/88Thelema Lodge Meeting 8 PMThelema Ldg.
7/6/77Class: "The Three Realms"
with Ebony, 8 PM
Thelema Ldg.
7/7/88Tarot Class on the Fool 7:30 PMA Ka Dua Cmp
7/9/88Tarot Class 8 PMAnanke Oasis
7/10/88Gnostic Mass at SunsetThelema Ldg.
7/12/88Enochiana with Dave, 8 PM
"Theory"
Thelema Ldg.
7/12/88New Moon Ritual after the classThelema Ldg.
7/13/88Magick & Qabalah with Bill 8 PMThelema Ldg.
7/14/88Practice meeting for the Rite of
Jupiter, 8 PM
Thelema Ldg.
7/14/88Tarot Class on the Magus 7:30 PMA Ka Dua Cmp
7/15/88Gnostic Mass 8:30 PMDii Aleni CMP
7/16/88IIIrd Degree initiationsAnanke Oasis
7/17/88Gnostic Mass at SunsetThelema Ldg.
7/19/88Dramatic presentation 8 PM
His Majesty's Fiddler
Magick Theat
7/21/88Tarot Class on the Priestess 7:30 PMA Ka Dua Cmp
7/23/88Ist and IInd Degree initiationsThelema Ldg.
7/23/88Tarot Class 8 PMAnanke Oasis
7/24/88Gnostic Mass at SunsetThelema Ldg.
7/26/88Enochiana with Dave, 8 PM
"Practice".
Thelema Ldg.
7/27/88Class: "The Three Realms"
with Ebony, 8 PM
Thelema Ldg.
7/28/88Practice meeting for the Rite of
Jupiter, 8 PM
Thelema Ldg.
7/28/88Full Moon ritual after meetingThelema Ldg.
7/28/88Tarot Class 7:30 PMA Ka Dua Cmp
7/30/88Minerval initiationsThelema Ldg.
7/30/88Class on the Star Ruby rit. 8 PMAnanke Oasis
7/31/88Leo Birthday party 4:18 PMThelema Ldg.
7/31/88Gnostic Mass at SunsetThelema Ldg.

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