Thelema Lodge Calendar for May 2000 e.v.

Thelema Lodge Calendar

for May 2000 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, 2000 e.v.

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

May 2000 e.v. at Thelema Lodge

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

Announcements from
Lodge Members and Officers

Piercing the Wreath

    The spring festival of Beltane will be observed with a picnic ritual at Sibley Park in the Oakland hills on Thursday 4th May, the day when Sol achieves fifteen degrees of Taurus for the mid-point of the season. Meet in the parking lot by the ranger's lodge there at 6:30, or pool transportation from Thelema Lodge beforehand, leaving at 6:00. Picnic supplies will need to be packed for a quarter mile hike, so being backpacks and pick carefully what we'll need.

Knowledge So Contemptibly Minute

    Magick in Theory and Practice, part three of Book Four, is the subject of our study group, meeting in the lodge library on alternate Tuesday evenings with Liesl from 7:30 until 9:00. On 9th May we will be turning to chapter 0,and on the 23rd we hope to proceed through the first and second chapters.Participants will have studied the material ahead of time, but all are welcome to attend for an overview of the book even without an advance review. One of its footnotes explains that MTP "was originally but a collection of haphazard dialogue between Fra. P. and Soror A. [Leila Waddell]," which when in manuscript seemingly "fell naturally and of necessity into" divisions corresponding to the Tarot trumps, and thereby became "a complete and systematic treatise."

Sirius Reservations

    Sirius Oasis holds a regular meeting on the final Monday evening of each month at 8:00 in north Berkeley. Call Glenn at (510) 527-2855 to attend, and to become involved in this independent O.T.O. initiating body. Discussion this month is likely to focus upon the Ancient Ways Festival, the seventeenth annual "eclectic pan pagan gathering" to be held from the 7th through the 11th of June at Harbin Hot Springs in Lake County. Call the Ancient Ways store in Oakland at (510) 653-3244 between 11 AM and 7 PM for festival information and registration. Those reserving space in advance can receive a discount admission, so make plans promptly to attend. The Ancient Ways Festival is not an O.T.O. sponsored event, but there is always a presence there from the local Thelemic community.

Sinister if Gifted Buffoon

The Essence of the All is the Godhead of the True.

    Commemorating the greater feast last month of one of the outstanding English novelists of the twentieth century, the Section Two reading group will be discussing and reading from the works of Anthony Powell (1905-2000) at our meeting on Monday evening 15th May. Join Caitlin in the lodge library at 8:00 for an examination of the cycle of twelve comic novels which chronicle English intellectual culture from 1914 through 1971 e.v. under the general title A Dance to the Music of Time (published 1951-1975). Thelemites will take a particular interest in two of the novels, the sixth and twelfth, upon which our group will probably concentrate. The Kindly Ones (1962) compares the opening of the first world war in 1914 e.v. with that of the second in 1939,and presents the figure of "Dr. Trelawney," a new age guru, thaumaturge, and long-haired health-nut, who incorporates impressions of Aleister Crowley,mixed with traits reminiscent of Arthur Machen, Gurdjieff, and Rudolph Steiner. We meet Trelawney first as "high priest, if not actually messiah" of a prophetic cult proclaiming a new law through their portentously oxymoronic ritual greeting formula, free-form calisthenics, and communal enthusiasm.Twenty-five years later we again get a detailed characterization of Trelawney,based even more directly upon reports of Crowley's retirement in a Bellevue residential hotel; rather dithering, asthmatic, and reliant upon drugs, but still inspired. In the cycle's final novel, Hearing Secret Harmonies, we see a revival of "Trelawneyism" during the late '60s e.v. in a group of ceremonial magicians whose leader claims to be a reincarnation of the old master. The story is notable for its sustained presentation of group ritual dynamics and the attractions of ceremonial interaction.

    As a clever young boy from a military family a few years before Great War,Anthony Powell (pronounced "Pole") heard a story from his mother about her luncheon with "The Beast 666 incarnate." She had been traveling by rail to a party near London, and noticed a man boarding her train "whose appearance made her feel a sudden sense of extreme repulsion." When she disembarked she saw him again upon the platform, and soon enough her deepest fears were confirmed when it emerged that he had been invited to the same luncheon. It was of course Aleister Crowley, whose works were already known to Powell's father through a friendship with fellow army officer (later Major-General) J. F. C."Boney" Fuller. (The family library contained several of Crowley's books,including a set of the first ten Equinox issues.) But when asked "what he talked about at lunch, my mother simply replied: 'Horrors'" (Powell, Infants of the Spring, 1976, pp. 10-11).
    Powell went to school with several of the great writers of his generation,including Eric Blair (George Orwell) and Cyril Connolly. Another of his school friends was Henry Yorke (known for his comic novels under the pseudonym Henry Green), who took over a family business manufacturing "sanitary fittings" (flush toilets) which his older brother Gerald Yorke had avoided in favor of travel and esoteric studies. As an editor with the London publisher Duckworth in the late '20s e.v. Powell worked on the book Tiger-Woman by Betty May, a celebrated artists' model and grande dame of cafe society, whose"writings" were recycled Sunday newspaper articles prepared with her paid cooperation by reporters to exploit her notoriety. When the book appeared in 1929, Crowley telephoned the Duckworth offices to invite its editor to lunch for a discussion of accusations made against the Abbey of Thelema (where Betty May's husband Raoul Loveday had died from drinking tainted water from a Cefalu stream). Taking the call, Powell found the "near-cockney accent" of the magus unappealing, and knowing that his ancestors had been among the dissenting sects of the Quakers and Plymouth Brethren, "wondered whether his cadences preserved the traditional 'snuffling' speech ascribed to the Roundheads." The restaurant was called Simpson's, in The Strand, and Crowley said Powell might recognize him "from the fact that I am not wearing a rose in my buttonhole."
    Recalling his mother's dread as well as his childhood perusal of The Equinox, Powell was uncertain about the meeting, wondering "whether I should be met in the lobby by a thaumaturge in priestly robes, received with the ritual salutation: 'Do what thou wilt shall be the whole of the Law'; if so,whether politeness required the correct response: 'Love is the Law, Love under Will.'" In fact the "big weary-looking man" who "rose from one of the seats and held out his hand" was "quietly, almost shabbily, dressed in a dark brown suit and grey Homburg hat." His figure seemed "intensely sinister" due to the"unusual formation of his bald and shaven skull." They dined on mutton, and Crowley had a glass of milk. After fully stating his case against the"inaccuracies and vulgarities of phrase" marring Tiger-Woman, Crowley expounded in general upon "the hard life of a mage, its difficulties and disappointments, especially in relation to the unkindness and backbiting of fellow magicians." They parted amicably, and Crowley took no further action against the Betty May book (though he unsuccessfully brought suit against a similar book by Nina Hamnett a couple years later).
    Powell did not meet the Beast again tête-à-tête (although he attended the Hamnett trial, deciding that "Crowley's combination of facetiousness and humility could hardly have made a worse impression"), but Duckworth was approached the following year with a book offer in Crowley's handwriting,claiming to be from "the beautiful German girl for whose love the infamous Aleister Crowley committed suicide" (based upon a stunt Crowley pulled off in Portugal to impress scarlet woman Hanni Jaeger, which briefly fooled several European newspapers). Crowley was offering to write his own sensationalized confessional best-seller in the character of another girl "ruined" by love for him, "the story of our elopement" to be entitled My Hymen, for "an advance of £500 and a 15% royalty." It seems a pity that Duckworth passed up what might have been a fascinating contribution to the topic of Thelemic feminism, but instead it was determined to commission a book called War and Western Civilization from "Boney" Fuller.
    Though their "acquaintance remained unrenewed" Crowley shared a London neighborhood with Powell's family briefly during the '30s, and was recalled as a pedestrian whose "tall figure would from time to time stride past the Children's Hospital just opposite our flat. Hatless, heavily bespectacled, he was dressed in green plus-fours, as for golf. Some days, too, a large bald skull could be seen, highlighted over a table, through the window of a Great Ormond Street ground-floor room, where Crowley was playing chess with a friend." Powell found it easy to be critical of the Beast's ritualistic presentation and various personal eccentricities, and he especially noticed the "ring of the old-time music-hall comedian" keeping up a "steady flow of ponderous gags delivered in the rasping intonation" of Crowley's voice. But in this same vein Powell rather enjoyed Crowley's comic verse, and remained interested in his personality in the roles of magus and religious leader. He saw clearly the possibilities behind "Crowley's moments of thaumaturgical majesty of demeanour," however much of the "buffoon" there might have seemed to be in his style (Powell, Messengers of Day, 1978, pages 79-85 & 152).

The Vision of Visions heals the Blindness of Sight.

Previous Section Two                   Next Section Two

Crowley Classics

This installment of Crowley's serialized account of the 1905 e.v.Kangchenjunga expedition is reprinted from Vanity Fair (London: 20 October1909), page 503

On the Kinchin Lay:

The Glacier

by Aleister Crowley

    On Tuesday, August 22nd, the Doctor and I went up the right bank of the glacier to a small grassy spur jutting from one of the buttresses of Jannu,1where we established our Camp I. The last hour was over moraine as bad as only virgin Himalayan moraine can be. On the 24th we went on to Camp II, a mere ledge under an overhanging rock; the road was good, save for some shortpassages, where we were obliged to take to the moraine.
    The 25th was a more eventful day, for, having carefully pointed out to the Doctor and Reymond, who had joined us at Camp II, the route to be followed, I thought I was safe in going ahead and finding a good spot for a camp. I did so, by a large square boulder, which I solemnly climbed, and proposed to call Pioneer Boulder, in delicate compliment to Sir Martin Conway's Pioneer Peak.The points of analogy are salient; nobody ever saw it before nor probably will ever see it again. There is, however, this point of difference, that I certainly saw it at the time, and there is no doubt whatever that it is thereto be seen. It is open to anyone who has been on the Baltoro Glacier to doubt the existence of Pioneer Peak.
    Well, at Pioneer Boulder I waited all day, while the Doctor led his coolies in a circular direction round the head of the valley, letting them camp at the foot of the ridge (Pioneer Ridge), so that I had to run down and join them, in a mood to ice-axe the lot. I said little, however, having to bewail the fact that the rearguard was already becoming slack in the matter of sending supplies up. The Doctor's excuse for stopping on his ridiculous glacier was the rumour that I had broken my leg on the moraine.
    It may yet take generations to teach people that mountain accidents are always the results of incompetence. A man who breaks his leg on a moraine is only fit to walk up Ludgate Hill between steady guides. On the 26th we went slowly up to the Pioneer Boulder, Camp III.
    On the 27th, I awoke at 3 a.m., and by stupendous efforts got off the men by six o'clock. The Doctor strongly opposed me, urging that the men should be allowed to warm themselves thoroughly before starting; in other words, to goat about 11 o'clock, when it is too hot, and the snow too soft, to make any progress worth speaking of. We went on to the glacier ice at once, and soon began to mount the actual slopes of this ridgelet of Kinchinjunga. The men were much afraid of falling, but a short exhibition of glissading on my part soon convinced them there was nothing to fear. Unfortunately, both the Doctor and Reymond were a little out of sorts, and contributed by their evident fear of the perfectly easy slope to the demoralization of the coolies. However, we at last reached Camp IV by a somewhat nasty slope of rock. The camp itself is perched on a little ledge, and is highly inconvenient. The next day we were obliged to rest, the Doctor being very ill. In the afternoon Pache arrived unexpectedly, and without orders. It was becoming increasingly evident that my comrades were too ignorant to understand that any instructions I gave were for the good of all, and they consequently began the practice of finding ingenious excuses for disobedience. Immediate result: one of Pache's men went off somewhere on his own account, fell, and was killed.
    On the 29th the Doctor recovered, went down to find the body, and sent up Pache's valise and some food. Pache had left his coolies half an hour from the camp, and they had, of course, run away. Nobody here will agree with me that strong measures should be taken to prevent the dastardly crime of desertion, nor back me up in any way.
    With Pache and Reymond I went up the slopes to Camp V, on the next edge of the little ridge. Reymond works well, but is always annoyed that I will not go first. It is not laziness on my part, though I am as lazy as any man ever was, but the necessity of getting the coolies to go, which they will never do unless authority is behind.
    On the 30th we rested and starved, and Pache shivered, no valise nor petroleum having arrived. I spent the morning screwing our shovels to the spikes provided for them, the first occasion on which I have been able to keep on making original spades without protest from dummy. Not a sign of any relief party. Oh, if only I could be in the rear guard! But, unfortunately,there is nobody who can choose the route but myself, and to give orders, instructions, or explanations is becoming sheer waste of breath or paper. Nothing short of the eloquence of Sir Boyle Roche plus the aptitudes of his bird would have set things straight. Camp V, where I write this, is some 20,000 feet high, as near as I can judge.
    On the 31st the men whom I had sent down to try to get some food returned,having partially succeeded, and I immediately took some of them to make a way up the slopes of the ridge of the little Subyichany peak (which I may call for the moment Peak Y), under which I am sitting. From this ridge I hope to force a passage to the ridge of Kinchinjunga, or to the column visible from Darjeeling. These slopes proved excessively bad after a while, the snow lying thin or hard blue ice at an angle of 50 degrees or more. Easy enough for me with my claws; difficult or impossible for the men. The leader in fact who was unroped, fell but, supporting him, I caught and held him safely. But the shock of the fall shook his nerves, and he began to untie himself from the rope. A sharp tap brought him to his senses, and probably saved his life; the only occasion on which I have had to strike a man. I insisted on continuing the ascent for the sake of moral; but, finding things grew worse, went back before nightfall. The men, however, all went down during the night, with wonderful stories of how they had all been swept away by an avalanche, and how the "Bara Sahib" had beaten them with axes and long sticks, and was going to shoot them, and how -- But is there any limit to the Tibetan imagination?
    On the 1st September I renewed the assault with the four men left me, and after a good deal of trouble, Reymond, Pache, and Salama got up the worst of the ice slopes. Again disregarding the instructions I had given, they went on with the rope out of sight and call, so that I was left sitting four hours on the slope, unable to get my three loaded men either up or down. The Doctor and De Righi arrived at Camp V, the latter full of petty personal pique, and not in the least ashamed of his failure to supply our camp with food; on the contrary, resolved to desert us, though, in the generosity of his heart, he actually offered to leave us our servants! I descended to Camp V, having with great difficulty induced the Doctor to send up a rope and a man to help down my poor coolies.
    On the safe arrival of all at camp - it was later in the day, about 5 o'clock - I especially warned De Righi and Pache, neither of whom knew anything about mountains, of the folly of attempting to descend to Camp III at that time with the Doctor, who, I assured them, at the best to be benighted on the mountain. But the Doctor was in great form, and insisted on taking down every man, except Salama and my personal servant, Bahadar Singh, thus leaving me perfectly helpless. My last words to him were that I should descend in the morning en route for Darjeeling, and to Pache that I hoped I should see again,but did not expect to. Ignorant or careless of the commonest precautions for securing the safety of the men, they started off, and I turned into my tent with the gloomiest anticipations - justified in half an hour by frantic cries for help and a shout from below that all save the Doctor and De Righi had fallen and were dead.
    Raymond hastily set out to render what help he could, though it was perfectly out of the question to render effective aid. Had the Doctor possessed the common humanity or common sense to leave me a proper complement of men at Camp V instead of doing his utmost to destroy my influence, I should have been in a position to send help. As it was, I could do nothing more than send out Reymond on the forlorn hope. Not that I was over-anxious in the circumstances to render help. A mountain "accident" of the sort is one of the things for which I have no sympathy whatever.
    It was night, and the finest and loveliest sunset I had ever seen in these parts; the tiny pale crescent of Astait glimmering over the mighty twin peak of Jannu,2 the clouds lying over the low highlands of Nepal, while the mighty masses of ice and rock behind me, lit by the last reflection of the day, stood up reproachfully, like lovers, detached as if they knew that I could do no more.
    Tomorrow I hope to go down and find out how things stand; but in no case shall I consent to continue a journey in which the most necessary orders are construed as brutal tyrannies, and in which the lives of the men as dear to me as my own are wantonly sacrificed to stupidity, obstinacy, and ignorance.

1. Probably not Jannu throughout. Rare glimpses and a faulty map make certainty impossible for the moment. [A.C.]
2. More probably this great peak is unnamed, Jannu lying further to the S.W. [A.C.]

Previous Crowley Classic (part II)                   (to be continued ---Part IV)

from the Grady Project:

This passage has been selected from Grady's 1954 thesis The Millennial Glow: Myth and Magic in the Marxist Ethic. Note that the elipses in the quotations are Grady's own.

A Further Extract from the section on "Magic"
in "The Universe of the New Tribalism"

by Grady Louis McMurtry

    It is the struggle of opposites in the thesis-antithesis monad that eventuates in a "will" or "spontaneity" or "development" that may be coerced into producing rye from wheat or, on the macroscopic scale, into producing the Act of the Revolution. The Act of History is supposedly brought about by the inner contradictions of economic materialism, but the Act of Revolution is brought about by the conflict of Bourgeoisie and Proletariat allowing the Leader and his charisma group-party cadre to take theory or consciousness to the mindless masses and so, by the use of this theory as a definitional creative-coercive word, seek to alter the course of nature. Or as Cassiere says:
. . . the magic word . . . does not describe things or relations of things;
it tries to produce effects and to change the course of nature. This
cannot be done without an elaborate magical art. The magician, or sorcerer
is alone able to govern the magic word. But in his hands it becomes a most
powerful weapon. Nothing can resist its force.1

    Magic has thus been seen as Developmental Essence and as Definitional. We will now view the epistemology of the world of magic as completely
                . . . the practice of magic requires a human coercer.
                                                                                          Richard Chase

                . . . soul knows and is a cause of motion . . .

    We have said that the world of magic is the world of mind, that magic is the enveloping of the universe by the mind of the magician, and that magic is the coercion of the world to the will of the magician. While all this is true, only the first statement describes the world of magic per se, because the other two statements make or imply a distinction between the knowing and the known, and in the world of magic that which known is that which is known. Consider why this must be so.

. . . before there were naturalists to explain the mechanism of plants and
animals, to reason out the chain of cause and effect in the behavior of
other things in our world, man's only yardstick of normality was humanity:
what he knew in himself and in his own experience was human and normal;
deviations from the normal were extra-human and thus potentially
superhuman. Therefore . . . the human came to address the extra-human in
terms of human intercourse.2
And Burke, speaking of the definition of a substance in terms of ancestral cause, says:

   Under the head of "tribal" definition would fall any variant of the idea
of biological descent, with the substance of the offspring being derived
from the substance of the parents or family. . . . The Latin word natura,
like its Greek equivalent physis, has a root signifying to become, to grow,
to be born. And the Aristotelian genus is originally not a logical, but a
biological, concept. We can discern the tribal pattern behind the notion,
so characteristic of Greek nationalism, that like causes like or that like
recognizes like, as with Democritus' theory of perception.3
1. Cassiere, The Myth of the State, (New Haven: Yale University Press, 1946), pp. 282-3.
2. John A, Wilson, "Egypt: The Nature of the Universe," in Frankfort, et al., The Intellectual
    Adventure of Ancient Man
(Chicago: University of Chicago, 1946), pp. 40-1.
3. Kenneth Burke, A Grammar of Motives (New York: Prentice-Hall, 1945), pp. 26-7.

Previous Grady Project                   (to be continued)

One Member's Opinion

Ebony Anpu and the Hawk and
Jackal System: a personal interpretation

part ten (conclusion):

The Tesseract

by Nathan W. Bjorge

    Ebony called his most important ritual innovation the Tesseract, and was fond of comparing its working to the Merkabah (or "chariot") mysticism of Judaism in late antiquity. By this I think he meant to equate the visualizations of his Tesseract to the Imaginal construction of the chariot of a god. In the Tesseract's case the chariot is the universe inclusive of Macrocosm and Microcosm, and the charioteer is the Holy Guardian Angel. The Chariot in the Tarot corresponds to the letter Cheth, which spelt in full adds to 418 -- the number of the great work completed.
    The meditations involved in the Tesseract are therefore the visualizations of the creation of the universe. By acting during the ritual as the creating god, the magician attempts to realize her own deific nature. There are 22 steps to the working, each linked to one of the Tarot trumps. The conception is that the trumps in Tarot represent spirit to the four elements of the small cards. By using spirit, spirit sets the rest of the elements in the four worlds in place automatically, as it were. An orator calls out each of the Hebrew letters in turn, while presenting their correspondences as a free form story. These correspondences, forming a full balanced set of 22, are the components of the new universe being built. Simultaneously with the litany of correspondences the participants visualize the geometrical construction of a Tesseract, a four dimensional cube. The Tesseract is built up gradually from a point to a line, to a cube, to the Tesseract itself.
    These are the visualizations as the letters are called out by the orator:
    1. Aleph - macrocosm, which collapses to -
    2. Beth - a single point
    3. Gimel - second point next to the first
    4. Daleth - the line composed of these two points
    5. Heh - a second line
    6. Vav - a third line
    7. Zain - a fourth line
    8. Cheth - the square composed of the four lines
    9. Teth - a second square
   10. Yod - a third square
   11. Kaph - a fourth square
   12. Lamed - a fifth square
   13. Mem - a sixth square
   14. Nun - the cube composed of the six squares
   15. Samekh - a second cube
   16. Ayin - a third cube
   17. Peh - a fourth cube
   18. Tzaddi - a fifth cube
   19. Qoph - a sixth cube
   20. Resh - a seventh cube
   21. Shin - an eighth cube
   22. Tav - the Tesseract composed of the eight cubes

    Ebony wrote: "As the Tesseract is being performed by the Orator, all present concentrate their minds on the symbols being recited, and the dimensional progression building. When the last letter Tau is stated at the end, the letter that represents this Tesseract folded, the persons present shift their point of view from the Universe that they were in, to another parallel universe that thy have now arrived in. This 'jump' is spoken of repeatedly in the Dialogs" (Multidimensional Magick, page 3).
    Ebony liked to describe the phenomenon of the "jump" as a movement into a parallel timestream, but it can also be seen as a realignment of the same universe, with all the paradoxes that either description entails. The experience is the same in either case. The limits of the universe seem to collapse into the space of the working. Over several minutes or hours, depending on the strength of the working, one's sense of outside reality begins to re-solidify. Often details of the new universe are discovered to be different from that of the old.
    The intention of this magical shifting of the universe is to so realign the matrix of one's point of view such that one's true will can be more effectively actualized. Indeed, without this intention the Tesseract can degenerate into the worst kind of vulgar magic. Ebony repeatedly warned that one should not consciously attempt to shape or direct the realignment of the universe that occurs during the jump, instead allowing the universe to be re- created by one's HGA (automatically, as it were) in accordance with one's True Will. Failure to take this seriously can result in the greatest danger to the Tesseract magician. One's karma cannot be circumvented, and will invariably remanifest in the new universe.

    This month is the first anniversary of Ebony's greater feast, and so it is appropriate that this article completes the full outline of the Hawk and Jackal system. Concurrently, this series will be entering a period of silence, possibly to emerge again with speech in some new forum or format in the future. If any of the readers of this newsletter have any stories, memories, materials, or questions, I would love to hear from you. In the meantime . . .

Love is the law, love under will.


Previous article -- part nine

Primary Sources

   777 and the Technate:
   We conclude the second half of Grady's letter to Crowley, dated 6th November, 1943 e.v., and begun in the TLC of March 2000 e.v. Experience with the ladies added a little maturity in time, and likely he wouldn't have written point #7 quite as he did if he was a bit less virginal at the time. Still, it's interesting to see the ideas of those days, in this closing glimpse of the conversations between Grady and A.C.
    At the end, Grady mentions two poems, possibly included with the letter. We resume with the continuation of point 4:

    The speed of modern mass transportation allows the community center to be far removed from districts of heavy industry. Thus people who desire to live in communities (and there are some) could live in great blocks of apartments "designed for living" - but these social units would be set in such surroundings of open air and sunshine that the term "city" could hardly apply. Besides this there is the Continental Road system (great multilaned highways following the curve of the Earth as they span a continent North and south - beside them the Great Wall of China good beginning for an embankment - this is the CONSTRUCTION), the Continental Hydrology (a continental system of interlocking rivers, lakes, and canals on which almost all freight would be handled with the least possible expenditure of energy) and the Continental survey of Potential Resources and Energy that will take at least one and many generations of Engineers. There will be jobs for everyone - and time for adult education (the next generation, growing up in an atmosphere of abundance and freedom, will take care of itself). The change over should not take more than 15 years at the most. Even then there will be those thousands who have to be kept busy with their hands, and while it is true that less than 10% of the population need tend the machines, we can spread the work out, at say 4 hours a day, 4 days a week, to include many additional thousands. And, always remembering that such an expansion is merely to take care of those who find it necessary to work, we come to the additional thousands who want to teach, paint, carve wood, be amateur photographers, amateur astronomers, radio hams, leather workers, researcher workers, and the thousand and one other occupations that the human comedy consists of. The making of fine quality shoes and boots, for instance, would be an industry. The master leather worker, however, has a product which cannot be purchased because you have no money. But he can give it to you as a favor or for a favor, or because you can give him something. Is he interested in Magick? Then teach him, brother, and he will make you the finest pair of boots ever fashioned. To demand that he produce those boots at a price is to impose your will upon his - which is unlawful - but for him to make them for you of his own free will! You see - it always comes back to Thelema! Then there are those thousands who have no character, who have no will, who bend with the wind. They will not work? Good. They will not study? Good. Thy will drink themselves to death and contribute nothing but their gaiety to the social welfare? Splendid! Marvelous! We are not moralists. These people are froth. They do not partake of the work of the Technate therefore they can not have attained administrative power or social position through government. Nor is it likely that they have achieved social power through control of the large groups of people that give allegiance to the leaders of the fields of philosophy, art and science. They affect no one but themselves. As Citizens they are entitled to their share of the abundance. Let them have it. Like flies they live and like flies they die. So mote it be. We want only men of character.
    (5) We do not take human nature into consideration? True. Neither do we take religion into consideration. A man's religion is his own. To attempt to change it, or to "take it into consideration" as though you were going to render a verdict and impose your will on him is not lawful. To attempt to change a man's nature is just as unlawful. The thing to remember here, as always, is that "an energy survey had disclosed certain trends and produced an engineer's report as to the consequence if those trends continue." Here is no room for neurotic opinion making. Here are certain facts and trends - by following these trends and evaluating these facts we can predict (not prophesy) certain future developments, such as the establishment of an energy evaluated economy. These speculations on the effect that an economy of abundance will have upon a people are part of an entirely different problem and have nothing whatsoever to do with the original energy survey. If this distinction is not made and kept clear in the mind there will always be a tendency to confuse the factual engineers report of energy trends and their effect upon a monetary evaluated economy and the purely philosophical gymnastics (which is what they are, no matter how logical) that one can indulge in concerning the life of a people in an economy of abundance. Thus neither Technocracy or the theoretical Technate would "take human nature into consideration". That is something which is none of their business. To truly understand that, of course, one must realize that the question simply does not apply.
    (6) There would be no prostitution (as an industry). Prostitution as we know it exists to make money. No money, no prostitution Period
    (7) Abortion would almost totally disappear. An expectant mother who is economically independent need have no fear of (a) illegitimacy, (b) lack of financial support, (c) social censure. With these removed or - more properly - as these would not exist, the only real reason for abortion would be the health of the expectant mother. Secondary reasons would be dealt with by the prevailing attitude of the populace, and if, as may be supposed, that is one in which maternity is considered as being about the best contribution a woman can make - well - it's logical anyway - but then women are so illogical.
    (8) 90% of crime would disappear. No money, no crime.
    (9) Fashions would become elastic. Being no longer bound to wear "respectable" or "conservative" business clothing in order to present a front of uniform mediocrity the nature tendency would be to wear that which is most comfortable, most showy, most individual. Conservative fashions in men's clothing contribute to conservative thinking. Variety in clothing tends to stimulate the mind. This is a small point but it indicates an important trend ... Individualism.
    (10) Disease could be brought under control. How soon is difficult to say. It is perhaps impossible to stamp our disease entirely but it shouldn't take many years to bring it under control.
    (11) Natural selection will "improve the human race in every conceivable way, so as to have available for service the greatest possible variety of the best Instruments imaginable". When women, as well as men, can afford to be choosy, we find the process of natural selection automatically in operation to the fullest extent. From a standpoint of Law, forced eugenics is an imposition upon the will of the Individual. Natural selection will sift the race through a progressively finer screen once each generation which is probably about as fast as it is advisable to go forward anyway. After all, nothing like having a few "Herrenvolk" around to gum up the works! Anyway - once again we find that when the environment of Man is brought into harmony with the energy laws of the universe, unmolested by the false values of monetary economics, the result is Thelema.
    (12) etc.

    As I have access to V mail which is supposed to reach the States in a matter of days instead of weeks I might be able to act as a message center, to a limited extent, between Prime Base and the outposts. This mail is subject to military censorship, of course, and would have to be written in the form of personal correspondence.
    I note with considerable interest your mania for being absolutely certain that each word was capable of standing the test of being referred to a standard dictionary. Apparently we will eventually have to compile our own dictionary of standard terms - although the children of 4100 are probably already too doomed to plod painfully through that terrible language of the Ancients - English! People have more fun that anybody. Except horses. They sleep with their shoes on.

Love is the law, love under will.

    I, Rebel; The Intruder (I put these in my pocket to give to Jack. And have been carrying them ever since.)

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An Introduction to Qabalah

Part LIII -- Mnemonics and Qabalah.

Derived from a lecture series in 1977 e.v. by Bill Heidrick
Copyright © Bill Heidrick

    Unlike the letters of the English alphabet, the letters the Hebrew alphabet have proper names, each with a commonplace meaning. Taking just the last four Hebrew letter names by way of example, Qof is the back part of the head, Resh is the whole head, Shin is teeth, and Taw is a cross or mark. Suppose you want to memorize the spelling of a word. That's something necessary to do when learning a new language or just to read and write one's native language. Consider a very simple Hebrew word, Tob, which means good in English. A popular technique of memorization advocated nowadays and historically over the centuries is to imagine a picture, with each part of the thing to be memorized represented by a detail of the picture. Tob is spelled: Tet, Vau, Bet. Taking the letter names, Tet is a serpent, Vau is a nail and Bet is a house. To remember the three letters that make up the Hebrew word for good, Tob, think of a serpent nailed to a house. Add the notion that such a thing is "good", especially if it's a dangerous serpent. Find the serpent, take the nail and attach it to the house. That's "good", a way to graphically depict the spelling of the Hebrew word.
    There are more elaborate memorization techniques that use numbers. If you have a way of attaching a number value to any word, you may sometimes remember the number, even if you are not sure of the exact spelling of the word. To test and recover the correct spelling, all that's necessary is to juggle letters and add them up until the right total emerges from one of the combinations. Each Hebrew letter has a number value. Taking our Tob example; the value for the letter Tet is 9, Vau is 6 and Bet is two, total: 17. You might remember 17 better than you might remember Tet-Vau-Bet, especially if your 17th year was a good one. Get two letters right and the number will force the third.
    The Tree of Life itself can be a memory device. Its 32 parts can be used to help to remember the sequence of any 32 things. There are colors, astrological correspondences and many other associations to the parts of the Tree. Any of these can be used to assist memory. The Ancient Romans sometimes memorized speeches by imagining a room in a house with various objects. They would mentally walk about that room, with stops to do various actions or pick up various objects at each key point of the speech to be memorized. You can do much the same thing with a traveling over the paths of the Tree of Life. Start in Malkut and imagine the first element of the complex matter to be memorized. Travel up the path of Taw to associate an idea with that element. Find the second element in Yesod, progressing to Hod and so on for other elements of the memory work. This old technique is called the system of loci or of places. It may be the oldest documented memory system. The Romans said this method was discovered by a man named Sutonius who lived before the time of the Christians. He was in a house at a banquet. Somebody called him, and he had to go out of the house for a minute. Just as he left, the roof fell in. He was the only one who got out of the banquet alive. When the roof fell, it mashed the people who remained behind beyond recognition. For the sake of the families, the Roman authorities had to try to find out which body was which. Sutonius went around in the ruins. He found that he couldn't remember who was who by looking at the crushed bodies, but when he saw where they had been sitting he could remember who was sitting in what place. By their places in the memory of the intact banquet room he was able to identify them.
    Qabalah can be used simply as a memory system. Liber 777, Crowley's book, provides tables of different types of things associated to the parts of the Tree and to the Hebrew letters. By becoming familiar with the shape of the Tree, you can memorize any list of 32 things in sequence.
    Perhaps this seems a trivial application of Qabalah, but it's not. The whole of this study uses patterns and insights into the function of the human mind. Memory and association of ideas is the root of human thought. Beyond that root, more elaborate growth is possible. Nothing will grow if the root is not properly nourished. By improving one's capacity to memorize, the whole of thought is placed on a firm and reliable foundation. It offers the same advantage to the mind that a well ordered tool kit offers to the artisan.

    For the next few installments in this series, we will look at matters of this sort. Simple but useful techniques provide keys to many locks.

Previous part (LII).    Next: An approach to gematria.

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   To compliment this month's Qabalah item, here are some alternative uses of correspondences to the Hebrew letters. These are semi-automatic writings. In each case, two Hebrew letters were chosen as the focus of the effort. After having memorized correspondences to the letters, one's mind forms associations between those different things. Simply by meditating on a letter pair, the content of the mind may be shifted through a day's thoughts and the associations of the letter correspondences to come up with reveries like these.
    -- from The Road to the Sun Copyright © by Bill Heidrick


7/4/71 e.v.
(Using mostly Tarot correspondences)

    Listen my children and heed. I tell a tale of wonders and woes. You suffer and live, you pleasure and die; but you know not. You seek and find, you possess and lose; but you know not. You desire and grasp, you honor and attain; but you know not.
    Behold a single hand with two fingers held together. All things are dual and one. Yet there is more, much more to tell.
    This staff I hold once went wandering upon a mountain. It cast itself into a valley and hid itself from all. It passed into many things. A Magician held it to heaven; an Empress held it to living things; an Emperor held it to stone. I hold it to you. Another will come who will hold it on a mountain top. In another's hand it will become a rake to draw in souls. Other forms it will take, a blazing torch held near the ground, a tree, a serpent and one day you. This and other things have I to show.
    Sit in silence and hear my words. Bear your silence with you.
    Before all these "I AM" saith the Lord. I say you ARE also.
    Gaze about you. I speak in a thousand, thousand forms and in a thousand, thousand ways. I am in everything, yet I am never still. I am the essence of change, yet I change never. When you listen not, I speak. When you strain to hear, I am dumb. Not in old thoughts will you find me. I have done my work therein. In new thoughts will you see me. I care nothing of time and who said what when. I sit never in the same chair twice. My robes I change from time to time.
    To find me, seek; and having sought, leave go. When you call me, I come. I wait outside your mind. When your other guests depart, I enter in.


8/3/71 e.v.
(Using more diverse associations)

    Into the center of a circular pool a stone is cast. The once calm waters are set in motion. Out from the central point spreads a circular ring of disturbed water - a wave. It strikes the edge of the pool and is reflected back toward the center. Shadows of light and dark play across the pool's bottom. The fish which dwell there are startled from their rest. They go darting about between and across the moving shadows of the ripples. Children gather about the pool to watch the antics of the fish.
    A simple soul is drafted to serve in war, He knows nothing of violence and strife. Yet he learns of these and other matters. He learns of the ways of living and of dying. He learns of the ways of sparing and killing. There is much to do and much to avoid. There is a game to play which has no rules, yet must be learned. Some actions produce good effects, other ill. Some of the ends require victories, others require defeats. Firm hands must guide to a goal set in the mind. This goal is always the other side of the field. It cannot be attained.
    The dancer swings and sways within the place of the dance. His actions follow one another in exact sequence. They follow a plan that is known only to themselves. The dancer cannot decide his steps, the steps must decide the dancer.
    Ask a banjo player if his fingers follow his mind or the strings.


8/4/71 e.v.
(Using a mix of Tarot and other associations)

    In a darkened room a man stands alone. He is within a circle of fire. Without are lesser fires. The lesser fires seem to circle about the greater one as planets about the sun. The man, as the center, stands rigidly. He seems to be confined to a space like the shape of the double cube before him. The double cube is an altar. It holds magical weapons and pantacles of the planets. The man is also an altar. He also holds magical weapons and planets within his body. All that circles around him and all that stands before him have a single purpose. The outer signs call to their inner Lords. Those Lords stir in their sleep and quicken to active life. The man who dares such arts must exercise great care. Planets must have fixed orbits - lest they topple into each other and the Sun. Weapons must be properly arrayed. Solar and Lunar currents are directed up and down, across and back, into one thing or another. With great care indeed must the Magician raise his inner centers. He must confine and attune. The forces must be held within the frame. The centers must be located and gradually focused. There are many tools in the outer temple, but these can only dimly reflect the tools of the inner temple. Great art must be employed to make the links between the outer and the inner perfect. Then and only then will the planets and weapons of the outer temple be magical - they will also become dangerous. Hence an outer altar to serve as body and Chariot (the Tarot Key corresponding to the letter Chet) for the outer weapons. Just as two hands bear that outer altar where it may be born, so also shall two currents of the mind bear the living body and Chariot where it will be born.

-- TSG (Bill Heidrick)

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Events Calendar for May 2000 e.v.

5/3/00College of Hard NOX 8 PM
with Mordecai in the library
(510) 652-3171Thelema Ldg.
5/4/00Beltane picnic in the Oakland hills
6:30 PM. Car-pool from the lodge
leaves 6 PM
(510) 652-3171Thelema Ldg.
5/7/00Gnostic Mass 8:00PM Horus Temple(510) 652-3171Thelema Ldg.
5/9/00Book Four Study Group with Liesl
7:30PM in the library
(510) 652-3171Thelema Ldg.
5/14/00Gnostic Mass 8:00PM Horus Temple(510) 652-3171Thelema Ldg.
5/15/00Section II reading group with
Caitlin: Anthony Powell: "A Dance to
the Music of time". 8PM Library
(510) 652-3171Thelema Ldg.
5/21/00Gnostic Mass 8:00PM Horus Temple(510) 652-3171Thelema Ldg.
5/22/00Rites of Eleusis planning meeting
8PM in the library.
(510) 652-3171Thelema Ldg.
5/23/00Book Four Study Group with Liesl
7:30PM in the library
(510) 652-3171Thelema Ldg.
5/28/00Gnostic Mass 8:00PM Horus Temple(510) 652-3171Thelema Ldg.
5/29/00Sirius Oasis meets in Berkeley 8PM(510) 527-2855Sirius Oasis
5/31/00College of Hard NOX 8 PM
with Mordecai in the library
(510) 652-3171Thelema Ldg.

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

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Phone: (510) 652-3171 (for events info and contact to Lodge)

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