Thelema Lodge
Ordo Templi Orientis
P.O.Box 2303
Berkeley, CA 94702 USA
November 1997 e.v. at Thelema Lodge
Announcements from
Lodge Members and Officers
How can the thelemic community here best perpetuate within our weekly
gnostic mass celebration the traditions of Ecclesia Gnostica Catholica, which
devolve upon us as we assemble in Horus Temple? A rich history of joyful
devotion continues to thrive in our ongoing enthusiasm, our understanding and
performance skills, and in the magical trust we have built together as
celebrants and communicants in the sanctuary of the gnosis. To share
meaningfully in the gnostic mass, the first step is simply to learn the
ritual; to become familiar with its basic structure, and gradually to explore
and understand the speeches and gestures of which it is composed. It is
natural to begin by picking up the lines assigned to the People in the mass,
with which most communicants find they are able to join in after only a few
weeks of regular participation, with no greater effort of memorization than
simply paying good attention. The roles of the officers will require more
concerted study, but it is the depth of meaning approached in this process of
absorbing the rubric of the mass into one's own will, which leads the
celebrant on to the heart of the gnosis.
"Learning the Mass" is the title of a special seminar to be offered at
Thelema Lodge on Friday evening 7th November by Gnostic Bishop T Theodora,
beginning at 8:00. Our discussion will be oriented for novice officers who
are preparing for public celebration, and also for those who are out of
practice and want to regain mastery in the roles. But the practical
techniques and interpretations which should be shared in this seminar will
also be useful to those who continue as regular celebrants, and even to those
who have been coming only to communicate. A Christian priest from one of the
local Episcopal churches has come to our gnostic mass a few times, and
commented that the memorization of the officers' parts was impressive, since
the eucharist ceremony in most churches is somewhat shorter and simpler than
ours, and yet is almost always read out from a missal. We assured him that,
had he a priestess to work with in his sanctuary, he would not want to have
his eyes in the book very much. Learning the mass is the way we assume
membership and cohere together as the body of the Gnostic Catholic Church, and
Bishop Theodora welcomes involvement in her seminar from all the parts of this
body.
M M
In the fevered days and nights under the Empire that perished in the
struggle of 1870, that whirling tumult of pleasure, scheming, success, and
despair, the minds of men had a trying ordeal to pass through. In Zola's La Curée we see how such ordinary and natural characters as those of Saccard,
Maxime, and the incestuous heroine, were twisted and distorted from their
normal sanity, and sent whirling into the jaws of a hell far more affrayant
than the mere cheap and nasty brimstone Sheol which is a Shibboleth for the
dissenter, and with which all classes of religious humbug, from the Pope to
the Salvation ranter, from the Mormon and the Jesuit to that mongrel mixture
of the worst features of both, the Plymouth Brother, have scared their
illiterate, since hypocrisy was born, with Abel, and spiritual tyranny, with
Jehovah! Society, in the long run, is eminently sane and practical; under the
Second Empire it ran mad. If these things are done in the green tree of
Society, what shall be done in the dry tree of Bohemianism? Art always has a
suspicion to fight against; always some poor mad Max Nordau is handy to call
everything outside the kitchen the asylum. Here, however, there is a
substratum of truth. Consider the intolerable long roll of names, all tainted
with glorious madness. Baudelaire the diabolist, debauchee of sadism, whose
dreams are nightmares, and whose waking hours delirium; Rollinat the
necrophile, the poet of phthisis, the anxiomaniac; Péladan, the high priest --
of nonsense; Mendés, frivolous and scoffing sensualist; besides a host of
others, most alike in this, that, below the cloak of madness and depravity,
the true heart of genius burns. No more terrible period than this is to be
found in literature; so many great minds, of which hardly one comes to
fruition; such seeds of genius, such a harvest of -- whirlwind! Even a barren
waste of sea is less saddening than one strewn with wreckage.
In England such wild song found few followers of any worth or melody.
Swinburne stands on his solitary pedestal above the vulgar crowds of
priapistic plagiarists; he alone caught the fierce frenzy of Baudelaire's brandied shrieks, and his First Series of Poems and Ballads was the legitimate
echo of that not fierier note. But English Art as a whole was unmoved, at any
rate not stirred to any depth, by this wave of debauchery. The great thinkers
maintained the even keel, and the windy waters lay nor for their frailer barks
to cross. There is one exception of note, till this day unsuspected, in the
person of George Archibald Bishop. In a corner of Paris this young poet (for
in his nature the flower of poesy did spring, did even take root and give some
promise of a brighter bloom, till stricken and blasted in latter years by the
lightning of his own sins) was steadily writing day after day, night after
night, often working forty hours at a time, work which he destined to entrance
the world. All England should ring with his praises; bye-and-bye the whole
world should know his name. Of these works none of the longer and more
ambitious remains. How they were lost, and how those fragments we possess
were saved, is best told by relating the romantic and almost incredible story
of his life.
The known facts of this life are few, vague, and unsatisfactory; the more
definite statements lack corroboration, and almost the only source at the
disposal of the biographer is the letters of Mathilde Doriac to Mdme J. S.,
who has kindly placed her portfolio at my service. A letter dated October 15,
1866, indicates that our author was born on the 23rd of that month. The
father and mother of George were, at least on the surface, of an extraordinary
religious turn of mind. Mathilde's version of the story, which has its source
in our friend himself, agrees almost word for word with a letter of the Rev.
Edw. Turle to Mrs. Cope, recommending the child to her care. The substance of
the story is as follows.
The parents of George carried their religious ideas to the point of never
consummating their marriage!1 This arrangement does not seem to have been
greatly appreciated by the wife at least; one fine morning she was found to be
enceinte. The foolish father never thought of the hypothesis which commends
itself most readily to a man of the world, not to say a man of science, and
adopted that of a second Messiah! He took the utmost pains to conceal the
birth of the child, treated everybody who came to the house as an emissary of
Herod, and finally made up his mind to flee into Egypt! Like most religious
maniacs, he never had an idea of his own, but distorted the beautiful and
edifying events of the Bible into insane and ridiculous ones, which he
proceeded to plagiarise.
On the voyage out the virgin mother became enamoured, as was her wont, of
the nearest male, in this case a fellow-traveller. He, being well able to
support her in the luxury which she desired, easily persuaded her to leave the
boat with him by stealth. A small sailing vessel conveyed them to Malta,
where they disappeared. The only trace left in the books of earth records
that this fascinating character was accused, four years later, in Vienna, of
poisoning her paramour, but thanks to the wealth and influence of her newer
lover, she escaped.
The legal father, left by himself with a squalling child to amuse, to
appease in his tantrums, and to bring up in the nurture and admonition of the
Lord, was not a little perplexed by the sudden disappearance of his wife. At
first he supposed that she had been translated, but, finding that she had not
left the traditional mantle behind her, he abandoned this supposition in
favour of quite a different, and indeed a more plausable one. He now believed
her to be the scarlet woman in the Apocalypse, with variations. On arrival in
Egypt he hired an old native nurse, and sailed for Odessa. Once in Russia he
could find Gog and Magog, and present to them the child as Antichrist. For he
was now persuaded that he himself was the First Beast, and would ask the
sceptic to count his seven heads and ten horns. The heads, however, rarely
totted up accurately!
At this point the accounts of Mr. Turtle and Mathilde diverge slightly.
The cleric affirms that he was induced by a Tartar lady, of an honourable and
ancient profession, to accompany her to Thibet "to be initiated into the
mysteries." He was, of course, robbed and murdered with due punctuality, in
the town of Kiev. Mathilde's story is that he travelled to Kiev on the
original quest, and died of typhoid or cholera. In any case, he died at Kiev
in 1839. This fixes the date of the child's birth at 1837. His faithful
nurse conveyed him safely to England, where his relatives provided for his
maintenance and education.
With the close of this romantic chapter in his early history we lose all
reliable traces for some years. One flash alone illumines the darkness of his
boyhood; in 1853, after being prepared for confirmation, he cried out in full
assembly, instead of kneeling to receive the blessing of the officiating
bishop, "I renounce for ever this idolatrous church;" and was quietly removed.
He told Mathilde Doriac that he had been to Eton and Cambridge -- neither
institution, however, preserves any record of such admission. The imagination
of George, indeed, is tremendously fertile with regard to events in his own
life. His own story is that he entered Trinity College, Cambridge, in 1856,
and was sent down two years later for an article which he had contributed to
some University or College Magazine. No confirmation of any sort is to be
found anywhere with regard to these or any other statements of our author.
There is, however, no doubt that in 1861 he quarreled with his family; went
over to Paris, where he settled down, at first, like every tufthead, somewhere
in the Quartier Latin; later, with Mathilde Doriac, the noble woman who became
his mistress and held to him through all the terrible tragedy of his moral,
mental, and physical life, in the Rue du Faubourg-Poissonnière. At his house
there the frightful scenes of '68 took place, and it was there too that he was
apprehended after the murders which he describes so faithfully in "Abysmos."
He had just finished this poem with a shriek of triumph, and had read it
through to the appalled Mathilde, "avec des yeux de flamme et de gestes incohérentes," when, foaming at the mouth, and "hurlant de blasphèmes indicibles," he fell upon her with extraordinary violence of passion; the door
opened, officers appeared, the arrest was effected. He was committed to an
asylum, for there could be no longer any doubt of his complete insanity; for
three weeks he had been raving with absinthe and satyriasis. He survived his
confinement no long time; the burning of the asylum with its inmates was one
of the most terrible events of the war of 1870. So died one of the most
talented Englishmen of his century, a man who for wide knowledge of men and
things was truly to be envied, yet one who sold his birthright for a mess of
beastlier pottage than ever Esau guzzled, who sold soul and body to Satan for
sheer love of sin, whose mere lust of perversion is so intense that it seems
to absorb every other emotion and interest. Never since God woke light from
chaos has such a tragedy been unrolled before men, step after step toward the
lake of Fire!
At his house all his writings were seized, and, it is believed, destroyed.
The single most fortunate exception is that of a superbly jewelled writing-
case, now in the possession of the present editor, in which were found the
MSS. which are here published. Mathilde, who knew how he treasured its
contents, preserved it by saying to the officer, "But, sir, that is mine." On
opening this it was found to contain, besides these MSS., his literary will.
All MSS. were to be published thirty years after his death, not before. He
would gain no spurious popularity as a reflection of the age he lived in.
"Tennyson," he says, "will die before sixty years are gone by: if I am to be
beloved of men, it shall be because my work is for all times and all men,
because it is greater than all the gods of chance and change, because it has
the heart of the human race beating in every line." This is a patch of
magenta to mauve, undoubtedly; but -- ! The present collection of verses will
hardly be popular; if the lost works turn up, of course it may be that there
may be found "shelter for songs that recede." Still, even here, one is, on
the whole, more attracted than repelled; the author has enormous power, and he never scruples to use it, to drive us half mad with horror, or, as in his
earlier most exquisite works, to move us to the noblest thoughts and deeds.
True, his debt to contemporary writers is a little obvious here and there; but
these are small blemishes on a series of poems whose originality is always
striking, and often dreadful, in its broader features.
We cannot leave George Bishop without a word of inquiry as to what became
of the heroic figure of Mathilde Doriac. It is a bitter task to have to write
in cold blood the dreadful truth about her death. She had the misfortune to
contract, in the last few days of her life with him, the same terrible disease
which he describes in the last poem of his collection.2 This shock, coming so
soon after, and, as it were, as an unholy perpetual reminder of the madness
and sequestration of her lover, no less than of his infidelity, unhinged her
mind, and she shot herself on July 5th, 1869. Her last letter to Madame J...
S... is one of the tenderest and most pathetic ever written. She seems to
have been really loved by George, in his wild, infidel fashion: "All Night"
and "Victory," among others, are obviously inspired by her beauty; and her
devotion to him, the abasement of soul, the prostitution of body, she
underwent for and with him, is one of the noblest stories life has known. She
seems to have dived with him, yet ever trying to raise his soul from the
quagmire; if God is just at all, she shall stand more near to His right hand
than the vaunted virgins who would soil no hem of vesture to save their
brother from the worm that dieth not!
The Works of George Archibald Bishop will speak for themselves; it would be
both impertinent and superfluous in me to point out in detail their many and
varied excellences, or their obvious faults. The raison d'être, though, of
their publication, is worthy of especial notice. I refer to their
psychological sequence, which agrees with their chronological order. His
life-history, as well as his literary remains, gives us an idea of the
progression of diabolism as it really is; not as it is painted. Note also,
(1) the increase of selfishness in pleasure, (2) the diminution of his
sensibility to physical charms. Pure and sane is his early work; then he is
carried into the outer current of the great vortex of Sin, and whirls lazily
through the sleepy waters of mere sensualism; the pace quickens, he grows
fierce in the mysteries of Sapphism and the cult of Venus Aversa with women;
later of the same forms of vice with men, all mingled with wild talk of
religious dogma and a general exaltation of Priapism at the expense, in
particular, of Christianity, in which religion, however, he is undoubtedly a
believer till the last (the pious will quote James 2;19, and the infidel will
observe that he died in an asylum); then the full swing of the tide catches
him, the mysteries of death become more and more an obsession, and he is flung
headlong into Sadism, Necrophilia, all the maddest, fiercest vices that the
mind of fiends ever brought up from the pit. But always to the very end his
power is unexhausted, immense, terrible. His delirium does not amuse; it
appalls! A man who could conceive as he did must himself have had some
glorious chord in his heart vibrating to the eternal principle of Boundless
Love. That this love was wrecked is for me, in some sort a relative of his, a
real and bitter sorrow. He might have been so great! He missed Heaven!
Think kindly of him!
Derived from a lecture series in 1977 e.v. by Bill Heidrick
Copyright © Bill Heidrick
This installment makes reference to variations on paths for the Tree. For
illustrations of examples and a different treatment, see Thelema Lodge Calendar, "The View from Tipheret", 6/92 to 10/92 e.v.
Consider a modified Tree of Life diagram: Remove paths 13, 25, 31 and 29.
Add new paths between 1-4, 1-5, 2-5, and 3-4. This Tree displays a
strengthening of the upper half of the diagram. By completing the arrangement
between the upper sephirot in this fashion, the half above Geburah and Chesed
seems isolated from the lower half. This Tree has two pentagrams, one the
reflection of the other. The pentagrams are like the sun and moon, mated and
yet apart. The diagram retains 22 paths, but the middle pillar is sacrificed.
Malkut is tenuously attached by all that's left of that middle pillar. In a
human condition, this is like a person who has a strong mystical life and a
protected, harmonious material existence. This is the state of mind of one
who has well begun a magical retirement.
Take again a traditional Tree and make a different modification: First
draw up the lower sephirot of the middle pillar by one place, so that Tipheret
occupies the center of the upper five sephirot, Yesod stands where Tipheret
did before and Malkut occupies the place formerly held by Yesod. Retain all
vertical and all horizontal connecting paths. Place the diagonal paths in
this fashion: 1-2, 1-3, 1-4, 1-5, 2-9, 3-9, 6-7, 6-8, 4-10, 5-10, 7-10 and 8-
10. Again there are exactly 22 connecting paths. This Tree depicts the
Knowledge and Conversation of the Holy Guardian Angel, as a moment when the
lower middle pillar is drawn up. There is perfection above and perfection
below, seen as an upper and a lower hexagram of paths. The highest point of
aspiration of the mortal below reaches into the heart of the Angel, while the
lowest extension of the hexagram of the Angel reaches to the heart of the
aspirant. Here is the moment of marriage of gods and men. It is not the
crossing of the Abyss or that attainment of seven times seven in which the
50th gate opens to the supernals. There are limited paths of communication
between the two hexagrams, and those hexagrams form two centers of
personality.
Some years ago Lynn Powell constructed a similar Tree. Instead of
elevating Tipheret or Yesod, he took Malkut and stuck it in Da'at. The paths
were changed as well, with rearrangement of the attributions. Consider
similar experiments. Ponder them and what the changed relations on the Tree
might signify. Very many different arrangements are possible, but all must be
studied and interpreted.
There is a tradition in Qabalah that a Qabalist isn't really kosher unless
the Qabalist knows all about the Torah and the Talmud. That's orthodox
Kabbalah. For me, it is sufficient if I can find an essential seed somewhere
in Qabalah, in the writings of the past and in the sense of what I see, to
justify my experiments. Had I come up with Lynn's Tree, I would first justify
it by the tradition that Malkut and Da'at are somehow the same. In one
approach to a perfected Tree Da'at disappears and Malkut goes there. Next, I
would argue that the whole lower part of the Tree takes on a nature similar to
the old quality of Malkut, but it is unified in the middle of the Abyss by the
risen Malkut, not unlike the formula of Osiris and the notion of vicarious
salvation.
What was I just talking about, all this business of justifying and finding
a seed in somebody else's work? What was I doing? I ran a line to another
Tree, just to make sure that whatever I came up with could be brought together
with what had been done before. Instead of idly drawing circles and lines,
I've made sure that there is a little tie of energy to something other people
have learned. That's the justifying, the making sure that it's all still
connected.
Remember back to those four overlapping circles, a way of depicting the
Four Worlds. Lynn's Tree is the sort of thing that can be in variation. When
those circles overlap, there's a Da'at-Malkut combination. Those over-laps
are like two pieces of cardboard, one held above the other. The top of one
has been concealed, and you can't see the bottom of the other. That too can
be considered a Da'at-Malkut thing.
Ponder these things and experiment.
| Temperance No.6. | To Karl Germer in memory of many bottles of Hock drunk in sincere friendship. Aleister Crowley. | |
| do. No. 45. | To Karl Germer safe in New York from his friend Aleister Crowley, the happiest man in Europe since that news arrived. An. I.xv. Sun in Taurus | |
| OLLA | To Karl and Sascha an ordinary copy to amuse 'em while the h.m.p. one is being bound -- Love Aleister. | |
| Olla (half morocco) | To my dearest and best of friends Karl and Sascha with all my fondest love from Aleister Crowley. June 10, '47 e.v. | |
| The Book of Thoth No. 3. | To Karl and Sascha (Fratri Saturno) without whose constant aid and loyalty and encouragement this volume could never have seen the light, their grateful and devoted Aleister. Jour de la Bastille '44 An I, xviii Sun in 22° Cancer. | |
| Liber Aleph (half morocco) | To my beloved Brother in the light Karl Johannes Germer Saturni with a depth of affection that is altogether beyond human expression. Aleister Crowley 666 | |
| X Moonchild | To Cora Germer not merely because she is probably what that Moonchild grew up to be; but because she is rather a nice kid. Aleister Crowley. An. I 4 Sun in 3° Libra. (Given to Sascha.) | |
| X The Fun of the Fair. | My dear Sascha, Alas! that I can offer you no worthier wedding present than this book. But all my heart --- for what that may be worth! -- goes with it. May this, however seedling though it is, prove earnest of a happier harvest! Yours Aleister. No. 4. | |
| X The City of God. No.9. | To Sascha who also is a City Beautiful! Aleister Crowley | |
| Book of the Law, red buckram, small ed. | To my dear Brother in the Way. from Ankh-f-n-Khonsu | |
| do. small ed. | Fratri. ad Magni (paper) Operis sui perfectionem. An XII Sun in Aries. | |
| The Heart of the Master. Leather. | To my dear comrade Fra. from To Mega Therion (Greek). An I, vii, Sun in Libra. | |
| Thumbs Up! | Caroio fratri meo amico dilectissimi hunc librum do. 666 No. 15. | |
| do | A second copy has these annotations: on errata slip: It seems that I was not quite strong enough. Within a fortnight of Sept. 7 Kiev fell and the situation in the Russian front began to get steadily worse. But I shall keep on trying! on errata slip: On last page, after "Now, whereas" Dr. Birven of .... has foully and treacherously attacked the Order in the person of Fra  IX° one of its highest officials and otherwise wrought mischief .... add to this list the name of Dr. Henri Birven signed 6 = 5 R.R. et A.C | |
| The Fun of the Fair, on last page: No. 3. | To my best of brothers devotedly, with will to his enduring happiness, the Traveler Aleister Crowley. | |
| Clouds Without Water. | To Karl Germer in token of good will Aleister Crowley. June 22, 1925 e.v. |
B.V. Asked about "Social Vampires".
Social "Vampires" are found in categorizations of relationship situations
between individuals, with few exceptions. These vary from mild flirting
(which can lead to obsession) through serious "head trips" (mental and social
destructive games) to severe drains on the spirit and life energy. Older
people in the presence of much younger people can have a "vampiric" effect, as
can very young children on some older people. The flirting kind can be fun,
but only if one is not too sexually tense and prone to worry. Even the "head
trip" kind can be amusing, if one does not take it too seriously and has
plenty of time to be away from it. Most situations of this type are simple
imbalances, like too much water pressure. In a few cases, the person in the
role of "vampire" is very destructive and the only thing to do is to avoid
that person. For spiritual and mental drains of life energy, it may be
necessary to go away from a place as well as a person, or to find something
more positive in one's life -- that's why we take vacations and have places of
amusement. One of the most common vampiric situations comes from lack of
maturity. People often think that it is necessary to defeat or conquer
someone else in order to achieve a goal. Although at times that is true,
usually there is no need to destroy externals in order to attain.
A.C.Y. asked about religious prohibitions, especially against saying divine names.
Prohibitions arise from several origins. Some are simply conservative,
intended to maintain a tradition or protect a social system (community). Some
are tropes, intended to evoke or suggest thinking and behavior indirectly.
Some are arbitrary, intended to help with confusing situations. All accepted
prohibitions induce psychological states in the mind of those who accept them.
Various tricks (E.g. rolling in snow, nettles etc.) are necessary to deal with
the psychological blocks associated with accepted prohibitions.
When encountering such prohibitions, especially against blasphemy or taking
holy names "in vain", remember this. You are yourself. Discount but don't
disregard. Proceed with an inquiring mind and due caution. Experiment, both
within and without the strictures of these traditions. The balance of the
sacred and the profane can be quite complex.
A.C.Y. also wondered about the absence of opprobrium in Liber AL against Jewish terms and prophets, since Christian, Buddhist and Islamic traditions appear to get a rough treatment from Ra-Hoor-Khuit in the text.
I think Moses and Abraham just fell in the cracks.
Alternatively, Judaism is a less obviously the product of one mind in
origin and is less given to the sorts of things Crowley had direct experience
in at the time. All sacred scripture, revelation, if you will, must pass
through the mind of the person acting as scribe. If the idea is not on top or
otherwise readily available, it may not be used to pass along the message.
Crowley had struggled with the religions Liber AL attacks in the 3rd Chapter.
Those were available to convey a notion of dispute with current conceptions,
while perhaps the inner traditions of Judaism were not. Also missing are
attacks on Greek, Roman, Egyptian and purely Chinese religious thought -- which
either did not stress Crowley at the time or, if they did, did not appear
monolithic to him. For that matter, are these apparent attacks addressed
against the inner traditions or the outer superstitions associated with those
religions?
G. asked if angels and demons have actual existence or if they are only visualizations.
This is unknowable. Since such beings are not physical, there is no
absolute way of proving that they exist outside the mind. However, they
appear able to exist in the minds of more than one person and at different
times in history in similar ways.
| Everything is but illusion | |
| on the track of trackless ways, | |
| heading nowhere but to fusion. | |
| Some have reached this sure conclusion, | |
| now, as some in ancient days: | |
| Everything is but illusion. | |
| The forms appear in wild profusion, | |
| minding not how each one strays, | |
| heading nowhere but to fusion. | |
| Each to all makes its allusion, | |
| flash of light on water plays. | |
| Everything is but illusion. | |
| Birth is but a fresh infusion | |
| of life's blood to feed death's frays, | |
| heading nowhere but to fusion. | |
| Remember, lost amidst confusion | |
| on this track of trackless ways, | |
| everything is but illusion | |
| heading nowhere but to fusion. | |
| 10/17/97 |
Thelema Lodge Events Calendar for November 1997 e.v.
| 11/2/97 | Gnostic Mass 7:30PM Horus Temple | Thelema Ldg. | ||
| 11/5/97 | College of Hard NOX 8 PM with Mordecai | Thelema Ldg. | ||
| 11/7/97 | Learning the Mass 8PM w. Caitlin (Traditional date of Samhain) | Thelema Ldg. | ||
| 11/8/97 | Thelema Lodge initiations (call to attend) | Thelema Ldg. | ||
| 11/9/97 | Gnostic Mass 7:30PM Horus Temple | Thelema Ldg. | ||
| 11/12/97 | Thelema Lodge Library night 8PM (call to attend) | Thelema Ldg. | ||
| 11/14/97 | Liber 418 readings begin TEX(30) 8 PM | OZ House | ||
| 11/15/97 | Minerval Seminar 4PM w. Tammy | Thelema Ldg. | ||
| 11/16/97 | Lodge luncheon meeting 12:30 | Thelema Ldg. | ||
| 11/16/97 | Gnostic Mass 7:30PM Horus Temple | Thelema Ldg. | ||
| 11/17/97 | Section II reading group with Caitlin: Book of Judges at Oz house, 8 PM | Thelema Ldg. | ||
| 11/17/97 | RII(29) 8PM at OZ House | OZ House | ||
| 11/23/97 | Gnostic Mass 7:30PM Horus Temple | Thelema Ldg. | ||
| 11/23/97 | BAG(28), 8PM at OZ House | |||
| 11/24/97 | Sirius Oasis meeting 8:00 PM in Berkeley | Sirius Oasis | ||
| 11/24/97 | ZAA(27), 8PM at OZ House | OZ House | ||
| 11/25/97 | DES(26), 1:10PM at OZ House | OZ House | ||
| 11/25/97 | VTI(25), 8PM at OZ HouseOZ House | |||
| 11/26/97 | College of Hard NOX 8 PM with Mordecai | Thelema Ldg. | ||
| 11/26/97 | NIA(24), 2PM at OZ House | OZ House | ||
| 11/27/97 | Feast for No Reason at OZ | OZ House | ||
| 11/28/97 | TOR(23), 9:30AM at OZ House | OZ House | ||
| 11/28/97 | LIN(22), 4PM at OZ House | OZ House | ||
| 11/29/97 | ASP(21), 1:30PM at OZ House | OZ House | ||
| 11/30/97 | Gnostic Mass 7:30PM Horus Temple | Thelema Ldg. | ||
| 11/30/97 | KHR(22), 9:15AM at OZ House | OZ House | ||
| 11/30/97 | POP(19), 10PM at OZ House | OZ House |
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contributing authors and do not necessarily reflect the position of OTO or its
officers.
Thelema Lodge
Ordo Templi Orientis
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