Announcements from
Lodge Members and Officers

    Caitlin will conduct the fifth annual reading of Liber CCCXVIII at Thelema Lodge. The Aethyrs will be read on the anniversary of the day they were originally received. A schedule of the dates and times is provided in this issue of the Calendar. Aethyrs scheduled for early hours will be repeated at 8:00 PM.
    Thelema Lodge celebrates the Feast of Samhain with a communal dinner and grand costume party as Sol attains the Scorpion's mid-point on Friday 8 November, the traditional calculation of the ancient autumnal half-holiday. Come by in costume around 8:00 PM, bringing plenty of food and drink for the feast (and musical instruments if possible). There will be face-painting and body-painting for those without costumes (whether they like it or not)!

    Gnostic Masses are celebrated in Horus Temple on Sunday at nightfall (about 7 PM) by Thelema Lodge. The text of this Ritual is now available in the Lodge's beautiful and inexpensive new reprinting of Crowley's Liber XV. Please call ahead at 654-3580 if you are not familiar with the Lodge.
    Soror Lilak will conduct the Gnostic Mass workshop this month at Horus Temple on Sunday afternoon 17 November at 4:18.
    Once a month Nefertiti Sanctuary in San Francisco celebrates Gnostic Mass for the Bay Area. Friday 29 November at 8 PM is the next date there; call Brother Rick at (415) 566-0675 for information. Nefertiti Sanctuary offers an open workshop on the Gnostic Mass as well, on Wednesday 27 November at 8 PM (please call to attend).
    "An experimental Babylonian/Enochian mass" is offered on Sunday, November 3rd in Horus Temple, beginning at 7:30 PM.
    Members and friends of the Lodge who appreciate its facilities are invited to participate in maintaining them on Sunday afternoon 10 November, beginning at 1:11.

    Thelema Lodge conducts initiations into the Man of Earth degrees of Ordo Templi Orientis on Saturday 16 November through the afternoon and evening.
    Candidates for initiation may obtain forms from one of the lodge officers, and should contact Lodgemaster Jerry Cornelius at 658-3280 to discuss application. Payment of dues and initiation fees should be arranged with the Lodge Treasurer, Sister Marlene. There is a minimum forty day waiting period in the application process for most O.T.O. initiations. When turning in an application for initiation please include a contact phone number for the candidate; then when we are scheduling initiations we can contact the candidate promptly. Remember if mail is the only way to contact a candidate, initiation may be delayed for two or three months. Sponsors need to include their names if a magical motto is signed. Grand Lodge may reject applications if the sponsors cannot be identified or reached for questions.
    Marlene's "Signs, Grips, and Words" class meets on Tuesday 5 November, starting at 8PM. Initiates may review their Minerval through Third Degree instructions.
    A Curriculum class for initiates of the Minerval Degree will be held at Thelema Lodge on Wednesday 20 November at 8PM. For the coming months, the Lodge will experiment with a more personalized system. Initiates are invited to contact the coordinator for their current grade to discuss their work and progress toward future advancement:

    Minerval.....Lola-(510) ... ....
    I°................Jerry-(510) ... ....
    2°..........Marlene-(510) ... ....
    3°.............Ebony-(510) ... ....

    Thelema Lodge offers many opportunities for study and teaching, with classes, lectures, and reading groups meeting throughout the month. Please contribute donations whenever possible to support the upkeep of the Lodge when the hat goes around at these gatherings. You are always well advised to call the Lodge ahead before setting forth to attend any of these events.
    The Magick in Theory and Practice Study Circle meets twice this month: on Thursday 14 November and on Tuesday 26 November, both at Thelema Lodge at 8 PM. Marlene keeps this group focused, but the tone of discussion is set by the participants and ranges widely through MTP.
    Our "Magik Without Aleister" series continues under Frater Majnun with an informal presentation and discussion Monday 25 November at 8PM at the Lodge. These events bring to the Lodge as guests the local adepts of alternative traditions working parallel (or even at variance) with the Thelemic current. Recent guests have included a Catholic priest from the Institute of Creation Spirituality and a member of the Blood Rose circle of Celtic magicians.
    Brother Mark S. will hold his final Planetary Magick class for this season on Friday evening 15 November, beginning at 6:30 at the Lodge. Written materials on the theory, preparation, and invocation of planetary energies will be provided free of charge to those attending. This class will focus on Venus in Libra, and will be followed at 7:15 by a formal invocation utilizing Enochian elemental keys. Due to the Rites of Eleusis, this will be the last class in the Planetary Magick series until spring, when Mark will continue with a meeting in observation of Sol in Aries.
    Jerry's "Logorrhea" lecture series gathers on Saturday afternoon 23 November at 6:30 and "Videorhea" this month is Saturday afternoon 9 November at 6:30 (please call ahead to attend; location may change).
    Terri will organize old-time O.T.O. songs on Friday 22 November at the Lodge, 8PM. Bring your guitar and any xeroxes or tapes of the old silly rhymes we might otherwise forget about. (Doesn't anyone know the words to "Oh Little House of Boleskine" to sing at Crowleymass any more?)
    When the course of his world travels turned to the Pacific (in 1903 and 1904), Crowley formed the idea of writing "a lyric poem in which everything in the world should be celebrated in detail. It was a crazy notion . . . It was probably my reaction to the spiritual atmosphere of California." Having arrived overland from Mexico and Texas, Crowley enjoyed a week in pre- earthquake San Francisco, hanging out mainly in China Town. The rest of the city, although "beautifully situated" and reminiscent of Edinburgh, impressed him as "a madhouse of frenzied money-making and frenzied pleasure-seeking." Very quickly, "California got on my nerves. Life in all its forms grew rank and gross, without a touch of subtlety" (Confessions, pp. 221-222). The results of this attempt at a "gigantic Greek ode" were eventually divided into two long poems, Orpheus and The Argonauts (the latter originally conceived as a dramatic interlude within the former work). The Argonauts is in the form of a five-act drama, but Crowley thought of it as "really five separate plays on the Greek pattern." The Magick Theater revised schedule for reading this cycle of verse plays is as follows: parts one and two on Tuesday 29 October; part three on Tuesday 12 November; and parts four and five on Tuesday 19 November. All readings begin in the evening at 7:30; please call for venue information (530-3923) or watch for posting at the Lodge.

    Lodge meeting this month is Monday evening 18 November at 8:00. Bring your best ideas for calendar events, fundraising, rituals, and events. Teams for the Gnostic Mass are scheduled at lodge meeting, and plans shared for the future.
    Lodge of Perfection and Lodge Council meet on Sunday afternoon 3 November at 3:33. Council meetings are now open to initiates of the Fourth Degree and above (as mute auditors only), and any announcements or discussion pertaining to the L.O.P. will be handled in conjunction with this meeting. The Lodge of Perfection will also meet unto themselves on Thursday evening 21 November; members should contact their fellows for details.
    Members and friends of Hypatia Camp are invited to assemble on Thursday 7 November at 8PM. Call the Camp for directions at (510) 537-3212.
    The monthly Thelema Lodge Ladies' T- will be held on Monday afternoon 11 November beginning at 5:30.
    Sagittarian members (and all others) are invited to the Lodge's birthday party on Sunday afternoon 24 November at 4:18.

    The coming months will be dominated by the fourteenth annual cycle of performances of Aleister Crowley's Rites of Eleusis (Liber DCCCL) by Thelema Lodge. We are negotiating with a private performance space in Oakland, and the various rites are cast and organized for the most part (although it's never too late to get involved in almost any of them). Dates in December and January for the Rites of Eleusis are as follows:
    Rite of Uranus - Wednesday evening 18 December; an experimental prelude to the cycle.
    Rite of Saturn - Saturday evening 21 December, the eve of the Winter Solstice.
    Rite of Jupiter - Thursday evening 26 December (in San Francisco).
    Rite of Mars - Tuesday evening 31 December; combined with a celebration for the eve of the Vulgar New Year.
    Rite of Sol - Sunday afternoon 5 January 1992 e.v.
    Rite of Venus - Friday evening 10 January 1992 e.v.
    Rite of Mercury - Wednesday evening 15 January 1992 e.v.
    Rite of Luna Monday evening 20 January 1992 e.v.
    Rite of Earth - Saturday afternoon 25 January (date unconfirmed).

    To erect the Temple of the Supernals there must be a foundation in fact. Failure to recognize this can result only in futility. It is the purpose of this paper to examine the present possibilities for the establishment of the Thelemic Order as a force. In order to do so we must first determine those potentialities and trends inherent in the present day world of economics.
    Economics encompasses in broad scope all those factors of mundane existence that form the foundation of our social structures. It is the essence of utility, as Magick is the essence of dreams. In our analysis we must take note of the two basic forms of economics - these are the Economics of Scarcity and the Economics of Abundance. All phenomena relating to the manner of living of a people may be referred to one of these as criterion. As such it is necessary that these terms be defined: The Economics of Scarcity is defined as that condition wherein the human machine must perform the bulk of the work required to maintain the existence of society as a whole. The Economics of Abundance is defined as that condition wherein at least ninety per cent of the work required to maintain a social system is performed by energy extraneous to the human body. There are many gradations of working economics that will be found to be in-between states of one of these. The present day trend is from Scarcity to Abundance. I say trend because an Economics of Abundance is not at the moment a fact; nor has it ever existed. This is not to say that isolated groups have not always enjoyed the abundance available - our cultural heritage could not have been carried on without it. This trickle of limited abundance to those of privilege, however, is not to be confused with the flood tide of abundance that will shortly be available - nor are the results of the one to be confused with the possibilities of the other. We thus find ourselves faced with the necessity of examining two questions in order to clarify the dynamics by which an equilibrium of balanced forces between the mundane and the supernal may be set up and maintained. These questions are, (1) what foundation in mundane fact best supports the Supernal Hierarchy, (2) in what manner will the Supernal Hierarchy best be able to reciprocate and enlighten the mundane. Being reciprocal upon each other these two questions are at the same time one - and as the answer is the completion of the Great Work upon Earth it is also the symbol of the Universe.
    What foundation in [the] mundane best supports the Supernal Hierarchy? For answer we refer to Liber AL and quote "Do what thou wilt shall be the whole of the Law." The best support of the supernal by the mundane, therefore, is a condition wherein it is a natural function for the mundane to do its Will in accord with supernal law. In order that this may be true it is therefore necessary that there exist a state of economics whose every impact upon the lives of those to whom it ministers will be of such a nature as to encourage them in the fulfillment of their basic Will. In other words a social structure so designed as to produce, and give every encouragement to, the maximum number of the best instruments possible. In analogy this may be compared to that technique of American industry known as the "straight line process". This method of producing goods combines all the operations necessary to process a product, from raw material to finished article in one machine. The impetus is thus unidirectional and the method highly efficient. The comparison is, of course, merely superficial. The object is to indicate the harmony that it is possible to attain in any given process with correct design. The question of design in economics is important because of the effect any given economic system has on the thought trends of those who live in it. In primitive society we have the first form of religion which is demon worship, or the placating of a malignant Nature. This has been brought to an advanced state of philosophy in the Oriental, and agrarian, nations. The emergence of the White School of Magick came only when the tools of agriculture had developed sufficiently to enable a limited abundance to be produced. There might still be evil spirits in Nature but at least there was something to be thankful for. The Yellow School has existed from the time it was realized that Man is merely another part of the universe - and should be regarded as such. It is dependent upon no particular set of economics because its adepts have removed themselves from the human mass. The White and the Black Schools, however, being products of mass consciousness are directly effected by economic trends. Christianity is a case in point. This religion is based upon a White doctrine - the transmuting of that which is base into that which is celestial, which should teach us that Existence is pure joy - a doctrine capable of popular support under certain ideal conditions. It has been capable of being carried on as such, however, only by Initiates. Once popularized it fell by necessity into the province of the prevailing economics of scarcity - and the unidirectional trend of scarcity is to take the joy out of existence. That which was necessary became that which was moral, that which was pure became that which was corrupt. On the other hand the unidirectional trend of abundance, as shown in those instances where a fairly large group has had access to same, is to make existence a joy. Once this root cause is established firmly the emergence of the White doctrine becomes a natural function and the pure promptings of the soul are free to express themselves. Such a foundation in mundane fact would best support the Supernal Hierarchy.
    In what manner will the Supernal Hierarchy best be able to reciprocate and enlighten the mundane? Again we turn to Liber AL and this time quote "Love is the law, love under will". The word of the Law is Thelema. Will. Let us examine the manner in which this Will is best transmitted from the supernals to the mundane. To do so we must analyze the possibilities of this abundance we have been speaking of. This, of course, is speaking only of the popular manner and is not to be construed as applying to the higher Initiation. In this we must remember the statement made earlier concerning the application of extraneous energy to the social structure. Increase in extraneous energy means a decrease in man-hours of labor in a far greater than direct ratio. This is our primary consideration. We have the alternative of a small percentage of the population being employed full time or most of the population working a small part of the time. The second is the better procedure except in emergencies such as a war. Under normal circumstances, however, the population will have the bulk of the time on their hands as leisure. Those who wish can have all their time as leisure. The reason for this may not be obvious so I will elaborate. Once an abundance is established within a specified status quo of population the system of distribution of these goods and services need make no distinction between persons. The distribution, just as the Law, is for all. It is far simpler and less wasteful of manpower to plan on providing each citizen with an abundance than to complicate the distribution with varying degrees of "worthiness". For instance a man refuses to work. Would this deprive him of his equitable distribution? Not at all. It must be remembered that manual labor is by far the most wasteful method of doing work, from a viewpoint of energy consumption, as well as the slowest. Manual labor in industry is to be discouraged - it slows down production too much. But how will industry be maintained if no one is forced to work? The answer is a matter of initiative replacing incentive. In such a set-up there can be only two methods of achieving prominence. One is by entering into competition for those positions available in industry and government - the other is by achieving distinction as a leader in some field of thought or research such as science, literature, philosophy, religion, etc. More of this later. At the moment we are interested in the impact of leisure and abundance on the thought processes of a mass. The result is to accentuate the individualities of those who compose said "mass".
    In the Book of the Law it is said "Let my servants be few and secret". This is so now and would continue to be so for the simple reason that few people have both the initiative and ability necessary to go into the subject deeply. This does not mean, however, that there can not be a favorable attitude to the support of same by the general population. The impetus engendered by leisure and abundance would be in this direction. Abundance frees the mind from what have been the necessities of mundane existence, "making a living", etc., and leaves it undistorted. Leisure provides the necessary time in which to utilize this freedom. Acceptance of the Law is not necessarily automatic - it is merely the obstacles to the acceptance of same that have been removed. The ground is thus prepared. The work of presenting Thelema remains to be done. That religion which postulates "The poor will always be with us" no longer has a foundation. The concept that the Will of the Individual is the most important consideration possible has a fertile field. Under such a condition would the Supernal Hierarchy best be able to reciprocate and enlighten the mundane.
    Having investigated the two basic questions it is now left to determine the feasibility of an Economy of Abundance emerging during the present aeon; also we may deal at greater length with the consequences of such an occurrence. In the Book of the Law it is written "Also reason is a lie; for there is a factor infinite & unknown; & all their words are skew-wise". It is this factor, infinite and unknown, that places uncertainty upon any interpretation of trends. Nevertheless we shall presently see if our interpretation is justified. To gain a proper overall perspective of the present economic trend towards abundance we must briefly review economic history. This may be condensed very simply as follows - during the entire course of human history up until the time of the industrial revolution there was one basic engine for doing work - the human engine.

    Now having made an analysis of our problem it is only left to form a synthesis of that which must be done to correct it, discuss the methods by which it may be applied and determine whether or not it has the desired bearing on the topic under consideration: the erection of the Temple of the Supernals in a foundation of material fact. As previously pointed out it is the loss of purchasing power, unemployment, that brings the crisis to a head - and yet we have all the facilities necessary for the producing of an abundance. The answer is to devise a method by which this abundance may be distributed to the individual. The only equitable basis of distribution is the citizenship of the individual concerned. Such a system may be instituted by a national election. Will this have the desired result? The answer is that it will - but to complete the paper it will be necessary to determine the reasons therefore. The mechanism of government whereby a system of distribution may function must be set up along the following general outline. There must be a board of scientists whose task will be to determine the energy needs of the Nation for allotted periods of time. Election to this board must come only through the ranks of the industries which they represent. The method of doing same is the selection of candidates from immediately below a position and the appointment of one of these to fill that position by the executive immediately above. By these two tests are initiative and ability brought to their highest degree. Also government is non-political. It being possible to become a "success" only through the limited number of industrial positions available the competition will be terrific. At the same time those to whom the seeking of knowledge through science, religion, philosophy, the arts, etc., is more important are given every freedom and every encouragement. Educational facilities, unhampered by lack of funds, can be expanded to the saturation point. That great middle section which is not ambitious or talented will find their hobby or pleasure somewhere in this vast program of educating the American people for living. Through this freedom and encouragement research in all the fields of knowledge will receive an unprecedented impetus. It is true that not every potato farmer has the brains to rise to this level - but a surprisingly large number have. The kings would still be kings, and the dogs would still be dogs - but the plane of existence will have been raised far above any heights we know of today. This is the end product in the evolution of economics and government. In America it is ready to be tested. Our task is to attend this birth with skill and fortitude. Thus I proclaim the Era of Abundance in the Aeon of Horus, the Crowned and Conquering Child, whereby the glory of the stars will be brought into the hearts of men and the winged secret flame shall wed the stooping starlight.

[EDITORIAL NOTE: This essay, about six and one-third pages of single-spaced type-script, with the byline "Hymenaeus Alpha" just as transcribed above, was given to Aleister Crowley probably late in 1943 e.v. Approximately half of the text has been omitted here, at the point marked by a row of asterisks. The missing section consists mostly of an analysis of economic trends in the 1930s e.v. A complete edition of the essay may be had in pamphlet form from Thelema Lodge; send a check payable to "Marlene Smith" for $4 ($5 international orders; US funds only) to Thelema Lodge, P.O. Box 2303, Berkeley, CA 94702 USA.
    What Crowley thought of the style and argument can only be conjectured, but the elderly magus penned a quatrain of verse on the back of the bottom sheet, over the characteristic initials "A.C.". It reads:

    Do show me your Velasquez; I'm blinder than a bat.
    My wooden leg is very stiff, so please to massage that!
    The odontologist may try the best of all adventures
    And cure his face-ache cleverly by polishing his dentures!!

There is also a note or two of Grady's own, perhaps made during or shortly after a discussion of his paper in Crowley's rooms. It begins a precise of the paper, thus: "To illustrate wherein the economics whereby man lives effect his aspiration to godhead and how these economics may be altered under certain conditions to encourage instead of hampering this aspiration."]

Number:	Questioned:	Correction/Notes:
111
114		This value 110 usual spelling: -- 108 probably a typo for
157		May be a typo for
276		Wrong value, 278
310		(comment, not entry)
323
364
395
849
945		or for "Smooth Point")

Some considerations for reference:

    While proofreading the electronic edition of Equinox I, 8, I happened to hear of some problems with the accuracy of donated transcriptions of Crowley's works. This brought to mind my own frustration with various reprints and with Mathers' famous Kabbalah Unveiled. The excerpts from the Zohar in the latter have commentaries and original text indiscriminately mingled. Mathers also neglected to mention that the introduction to Kabbalah Unveiled was extracted word-for-word from a slightly longer work by Christian D. Ginsburg, The Kabbalah. Some of the editions by Level Press back in the 70's are notorious for changing Crowley's spelling of "magical" to "magickal" and for changing "Do what thou wilt shall be the whole of the Law" to "Do what thou wilt is the whole of the Law". What can one do with a text that is corrupt? What can we all do to avoid corrupting texts we transcribe? I offer the following ideas, based on my own experience in transcribing over 10 megabytes of Crowley texts for computer access:

Preface Your Document:
1. Every transcription should be prefaced with a concise history of the transcription, including: title, date transcribed, date proofread, edition or version(s) used, and identity of the transcriber(s) and/or proofreader(s). Subsequent alterations or proofreadings should be identified just after this. Pen names, Magical names or Initials may be used, but full names are better.
2. If the transcription covers more than one file, disk or volume, this should be noted next, along with the total that makes up the set. E.g. Disk 2 of 3. The character of the file should be noted here as well: ASCII or for a particular word processor. If special fonts are needed to print symbols or alphabets, this should be noted. For widest circulation, 7 bit ASCII is the best format.
3. Next, a notice of copyright, statement of ownership, address of owner of copyright, and any limit on circulation. Make sure you do this correctly. If you don't know, you should say so. If you transcribe something protected by copyright, you may need permission of the owner to give it to anyone else. Notes by editors may be under separate copyright from that enjoyed by the primary text, and may be currently under copyright even if the text is P.D.
4. The last part of the preface should consist of notes and conventions. This is the place to mention how footnotes are handled and how comments are identified to prevent confusion with the original text. State how page numbers are identified. If you use a conventional way of representing bold or italic text, give it here. If you omit anything, say so here. This is also a good place to mention any difficulties that were presented in transcription, how illustrations were handled and what work might remain to be done. See below for ideas and proposed standards.
5. A mark should be placed below this preface to separate it from the text. I use a row of asterisks. Nothing is added to the original text below this mark without clear indication that it is not original text.
6. The preface should be tight. No purple prose or unnecessary wording. Such a preface is only for identification and orientation. No essays. No Waite-isms. No advertisements.

Use Transcription Conventions:
1. Mark every page at the bottom in curly brackets: {45} If a page breaks in the midst of an hyphenated word, it is acceptable to put the page number after the complete word.
2. If bold, italic or other text indications are to be used, be consistent. If you use {B} to start "Bold", use {N} to indicate return to normal text. {I} = Italic. {U} = Underscored. - always with {N} to indicate return to normal.
3. If the text has Greek, Hebrew or other alphabets and symbols, render them in a recognizable manner. Use a standard transcription method for Hebrew, use the letter names for Greek and names for symbols. If there is a chance of confusion, preface transcribed words with "GR:" for "Greek" and "HB:" for "Hebrew", etc. Diacritical marks and accents may be omitted from ASCII transcriptions, or noted in an unambiguous manner clearly described in the preface. E.g. "... Agape{accent acute} ..."
4. If footnotes are to be represented in ASCII, they may either be placed just above the page number or within special brackets at the citation point in the text. The latter method is preferred. E.g. <<original footnote>>.
5. If notes are to be added, either to explain something or to describe a difficult bit of transcription, they MUST be clearly identified with the initials of the source. E.g. <<WEH Footnote: ...>> or in another manner clearly distinguished from the original. E.g. {DESCRIPTION: ...}.
6. If an error or suspected error is seen in the original text, use "{sic}" to indicate the problem. If you correct an obvious error in the original, mark it every time! E.g. "... Crowley {WEH Note: corrected typo, had 'Crwley'}" ...
7. Any added comments should go into identified footnotes. If you interpret or disagree or want to mention a forward reference, start your note with your initials and bracket it from the original text.
8. Beware of fixing spelling! Crowley does weird things like spelling "Jupiter" as "Juppiter" to signify a different idea. He frequently uses minor variations in spelling and capitalization deliberately. The rule is this: If it's deliberate, reproduce it. If it looks like an accident, put a note after it. If it is clearly a typo, change it but include a note saying that you changed it and what it was before you changed it. Also, don't assume a quotation in the original is correct. Crowley misquotes Liber AL more often than any other author I know.! Correct quotations and add a note about the correction.
9. NEVER, NEVER, NEVER, improve the grammar! NEVER, NEVER, NEVER modernize the usage! If you must, indicate disgust in a note. NEVER, NEVER, NEVER add or delete anything without adding a note!
10. Mistakes are literature too. In transcribing Crowley's Sepher Sephiroth, it was important to retain any mistakes in calculating gematria - with a note of correction. Crowley used those wrong values. Somebody will need to know that a mistake came into his writing from that source. To obscure it is to compound the problem. Crowley thought Ayin could replace "a" or "o". He thought Hay could replace "e". The fact that those substitutions are abnormal does not justify obscuring them from Crowley's writings. In the same manner, Crowley's strange ideas about women and minorities may be out of date and down-right wrong, but they should stand in the text. If Crowley gives foolish or dangerous advice, add a warning note. Always identify your comments and notes as your own. Do not edit.
11. The cardinal rules: Get as close to the original text as possible. Anything not in the original must be marked to clearly separate it from the original text. For reference quality it's better to be boring than to be bogus. You can always cut a copy for the kiddies with the bad words taken out - and "censored for the feeble minded" marked at the top.

    The ASCII version of Equinox I, 8 will be available on three 5 1/4 IBM PC diskettes by the end of November 1991 e.v. The remaining two numbers of volume one should be proofread and rendered into ASCII by the early part of January of 1992 e.v. For a list of available Crowley texts on diskette, write to: O.T.O., P.O.Box 430, Fairfax, CA 94978 USA
{Note to Web edition: These texts are no longer available on diskette. They may be obtained via email attachment or from several websites}

November 2, 1910	"... amid choking clouds of incense, varied by barbaric dances, sensational interludes of melodrama, blasphemy and erotic suggestion." The rite of Mars of Eleusis is performed at Caxton Hall by Crowley & Co.
November 3, 1957	Dr. Wilhelm Reich dies in prison at Lewisburg, PA. Many of his experiments were designed to ascertain whether sexual excitement was associated with an increase of bio-electric charges in the genitals & the erogenous zones ... he found this to be true!
November 9, 1875	Born on this date in Dresden, was the founder of the German 'Thule Society', Baron Rudolf von Sebottendorf. By the late 20s he would lose controlling reign of the group to Anton Drexler, who would transfer such to Adolph Hitler in 1921 under the guise of 'National Socialist Party.'
November 9, 1910	The rite of Sol of Eleusis is performed at Caxton Hall. Later Crowley was to blame the failure of the rites on ".. too hasty preparation of the texts, not enough rehearsal, and his misguided belief that the public were gifted with reverence, intelligence, imagination, and (the ability to interpret) the most obscure symbolism." The same problems occur today in the performances of these rites.
November 10, 1885	Fredrick Hockley, a Rosicrucian seer, died on this date. He was unable to see anything in his 'crystal' & appears to have met with the most success when using others, like young girls, particularly one Emma Leigh who was thirteen when Hockley met her.
November 16, 1910	The rite of Venus of Eleusis is performed at Caxton Hall. Crowley wrote, "... if I had had the most ordinary common sense, I should have got a proper impresario to have it presented in proper surroundings by officers trained in the necessary techniques. Had I done so, I might have made an epoch in the drama."
November 17, 1900	The 29th Aethyr is evoked in Mexico by Crowley although Israel Regardie wrote "... the seer here is obviously unskilled and untrained relatively speaking, and had not overcome the effects of his early upbringing and conditioning."
November 17, 1907	Born on this date is the short lived personal secretary to Aleister Crowley, Israel Regardie, who upon meeting Crowley was ordered to lose his 'virginity' as quickly as possible with the visit to a local prostitute!
November 19, 1943	Crowley wrote to Grady McMurtry (serving with the US Army in Europe) from 93 Jermyn Street, to say how he (and an imaginary crew of characters he names) "lament the absence of Big Chief Wandering Warrior." Grady had recently visited Crowley while on leave and had asked advice regarding a magical name upon his elevation to the IXth degree. Crowley's letter continues: "Ah! United. Yes: Sometimes I sat and thunk, and sometimes I just sat. But no nearer to your motto. Then - a flash! Well, yes, I think it may do. " (Hymenaeus Alpha = Aleph) (you know the Greek Alphabet & its values of course?) Hymenaeus, the Greco-Roman God of Marriage; and Alpha (Aleph) with all its meanings - see Essay on Atu) on the Tarot. And the whole show adds up to 777. Good Enough?"
November 20, 1952	George Adamski makes contact with beings from the planet Venus who arrived in a UFO in the desert of California.
November 21, 1920	Arrival of C.F.Russell, Frater Genesthai, at the Abbey of Thelema in Chefalu.
November 24, 1909	As Aleister Crowley wrote, "... my domestic tragedy was coming to a crisis." and finally on this date he & Rose Kelly are divorced!
November 26, 1922	Loveday & his wife arrive at Cefalu, she would later leave and he would be burred in an unhallowed grave just outside the walls of the Catholic cemetery.
November 26, 1920	Birth of Aleister Crowley's daughter Astarte Lulu Panthea to Nanette Shumway at 2:00am in Palermo, Sicily.
November 29, 1989	UFO expert Donald E. Keyhoe dies at the age of 91.
November 30, 1910	The Rite of Luna is performed at Caxton Hall by Aleister Crowley who would later state regarding this particular ritual that '... the histrionic incompetence of the officers was mercifully concealed from (the audience) by the gloom.'

Events Calendar for November 1991 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.

   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.