This Third Day of the Three Days of the Writing of the Book of the Law Poster is helpful propaganda from the Hermetic Library Office of the Ministry of Information … for this Thelemic Holy Day in Anno V0. This is the anniversary of the day on which Chapter III of Liber XXXI, the manuscript of what would become Liber AL vel Legis, Book of the Law, was received in a magical working by Aleister Crowley and Rose Kelly in 1904 EV.
This Second Day of the Three Days of the Writing of the Book of the Law Poster is helpful propaganda from the Hermetic Library Office of the Ministry of Information … for this Thelemic Holy Day in Anno V0. This is the anniversary of the day on which Chapter II of Liber XXXI, the manuscript of what would become Liber AL vel Legis, Book of the Law, was received in a magical working by Aleister Crowley and Rose Kelly in 1904 EV.
This First Day of the Three Days of the Writing of the Book of the Law Poster is helpful propaganda from the Hermetic Library Office of the Ministry of Information … for this Thelemic Holy Day in Anno V0. This is the anniversary of the day on which Chapter I of Liber XXXI, the manuscript of what would become Liber AL vel Legis, Book of the Law, was received in a magical working by Aleister Crowley and Rose Kelly in 1904 EV.
The Drug by Aleister Crowley is the fifth new edition from 100th Monkey Press, available in a hand-bound limited edition.
‘The Drug’ was originally published in Great Britain in the January 1909 issue of The Idler, an illustrated monthly magazine that printed various light pieces and sensational fiction.
This work is one of Aleister Crowley’s earliest published short stories and highlights his power as an author of fiction as well as poetry.
It has been said that this short story is one of the first, if not the first fictionalized account of ingesting a hallucinogenic substance. Crowley certainly experimented with a wide variety of mind-altering substances throughout his life, and it is not too far-fetched to consider the possibility that this story may be based, at least in part, on personal experience.
‘The Drug’ may be based on Crowley’s experiences with Anhalonium Lewinii, a now obsolete name for Lophophora Williamsii, commonly known as the peyote cactus. The active constituent of peyote is mescaline, a well-known alkaloid that can produce hallucinogenic effects when ingested.
References to Anhalonium Lewinii by Crowley are found as early as 1907. Crowley’s diary entry for 12 March 1907 seems to indicate that he was using a commercial preparation of Anhalonium Lewinii. He writes that he has taken 10 drops of the preparation and will take no more since this was the maximum dosage mentioned on the label. Crowley also seemed to have had a relationship of some sort with Parke-Davis and even mentions an October 1915 visit to the company in his confessions:
‘They were kind enough to interest themselves in my researches in Anhalonium Lewinii and made me some special preparations on the lines indicated by my experience which proved greatly superior to previous preparations.’
According to Perdurabo, Dr. Richard Kaczynski’s excellent biography on Crowley, the Abbey of Thelema’s copy of Diary of a Drug Fiend contains a marginal note by Crowley stating that he had conducted numerous experiments on people with Anhalonium Lewinii in 1910 and afterwards. These experiments may have formed the basis for Liber CMXXXIV, The Cactus, described as ‘An elaborate study of the psychological effects produced by Anhalonium Lewinii (Mescal Buttons), compiled from the actual records of some hundreds of experiments.’ Unfortunately The Cactus was never published and is now considered lost to history.
Whether ‘The Drug’ is truly a fictionalized account of the use of peyote is, of course, open to debate, but, the story does stand on its own as a very early piece of psychedelic literature. [via]
The Psychology of Hasish by Aleister Crowley is the fourth new edition from 100th Monkey Press, available in a hand-bound limited edition.
Aleister Crowley’s The Psychology of Hashish, written under the pseudonym of Oliver Haddo, was first published in Volume I, No. 2 of The Equinox on 24 September of 1909. It made up part two of a serial publication entitled The Herb Dangerous.
During Crowley’s early magical career, he, along with his then guru, Allan Bennett, investigated various pharmaceutical preparations, including hashish, in search of a substance that would provide a pathway to mystical states.
The Psychology of Hashish presents Crowley’s personal investigation into the use of hashish and introduces his hypothesis that it can stimulate or serve as a precursor to valid mystical states.
Crowley’s opinion regarding the use of hashish seems to be that an aspirant to spiritual enlightenment may, by using hashish under controlled circumstances, attain a mystical state, or obtain a ‘preview’ of potential states of mind ordinarily only made possible through rigorous spiritual exercises.
While Crowley investigated the use of various pharmaceutical substances as potential aids to spiritual attainment, there is no evidence that he advocated the use of hashish, or any other substance, as a substitute for hard work and discipline in a spiritual practice.
Each book is bound by hand in a Japanese style binding and measures a large-sized 8 1/2” x 11″. 97 pages. Printed in red and black on high quality 70 pound text weight, acid-free Via paper specifically chosen for this edition. Bound in an acid-free, glued-up composition cover consisting of a distressed brown faux leather over custom printed endpapers. Text set in a combination of Malgun Gothic, Bookman Old Style and Copperplate Gothic fonts. Illustrations include 20 vintage graphics of interpretations of “Alice and the Caterpillar” based on Lewis Carroll’s classic novel “Alice in Wonderland”.
As an added bonus, each book comes with a hand-bound copy of Crowley’s ‘The Opium Smoker.’
Each copy also includes a handsome themed bookplate and bookmark.
Edition limited to 150 numbered copies. Price: US $19.95 [via]
An irregular hodgepodge of links gathered together … Omnium Gatherum for March 26th, 2014
“Unconditional Forecast. It is a Black Sun. 100% Certainty.” — Space: 1999, “Black Sun,” November 1975 [via]
- Professor Bergman in Space: 1999, “Black Sun” [HT Unmann-Wittering]; from the thin-blue-line dept.
“There is a thin line between science and mysticism.”
- Reginald Dalton in Blackwood’s Standard Novels, Vol X; from the gpoy dept.
“Suddenly the clock strikes twelve, and the Frater Bibliothecarius whispers, ‘Dinner!’ […] the western sun staining with admonitory glories the painted window over against the successful negociator, the sudden half-sorrowful, half-ecstatic departure.—There is a life and truth about the whole affair that must send their charm into every bosom and force, even from the man that prefers a book to a title-page, a momentary echo of, ‘I should like to dine with this Nongtong-paw.’”
- “Before the Garden Gnome, the Ornamental Hermit: a Real Person Paid to Dress Like a Druid” — Allison Meier, Atlas Obscura; from the we’ll-make-great-pets dept.
“The ornamental hermit vanished at the end of the 18th century. In The Hermit in the Garden, [Gordon] Campbell chronicles the remains in a ‘catalogue of hermitages,’ listing whether they are destroyed, extant, or never built at all. However, the humble hermit may not have left us entirely. As Campbell argues, ‘the garden hermit evolved from the antiquarian druid and eventually declined into the garden gnome.’”
- “The future of the library catalogue“, a presentation from Facet Publishing about Catalogue 2.0: The Future of the Library Catalogue, edited by Sally Chambers; from the met-a-data-for-drinks dept.
- Amy Brose quoting presenters at Library Tech Conference 2014, via tweet [HT Nancy Sims]; from the golem dept.
“if there is a theme from this conference it is the library should help the community create things.”
- “Black Mirror” — Arts University Bournemouth; from the get-to-the-art-of-the-matter dept.
“Black Mirror is a new research network based at the Arts University Bournemouth. The intent of the network is to explore the influence and role of enchantment, esotericism, the occult and magic in modernist and contemporary art. […] To document the project, a special series of peer-reviewed publications will be issued by Fulgur Esoterica.”
- “Vatican Library to digitise archives with Japanese support” — BBC News Europe; from the but-what’s-the-cocaine-and-condoms-for dept.
“The Vatican Library has begun digitising its priceless collection of ancient manuscripts dating from the origins of the Church. The first stage of the project will cover some 3,000 handwritten documents over the next four years. […] Eventually, the library says it hopes to make available online all its 82,000 manuscripts.”
- “Snowden At SXSW: Encryption Is ‘defense Against The Dark Arts In The Digital Realm’” — Ellen Rolfes, PBS Newshour; from the gonna-wash-that-horcrux-right-out-of-my-hair dept.
“‘We need to think about encryption not as black magic but as something that works,’ [Edward] Snowden said. “It’s the defense against the dark arts in the digital realm.’”
- Laverna — “Store your notes anonymously and encrypted”
- Loomio — “The world needs a better way to make decisions together.”
- Kardbord — “Fast, simple, real-time collaboration.”
- Hermetic Library anthology artist Galen Wade‘s Iconoclast
- Hermetic Library anthology artist The Implicit Order‘s It’s Hard To Tell The Singer From The Song
- “How to become a Mage (or Fairy): Joséphin Péladan’s Initiation for the Masses” — Sasha Chaitow; from the art-you-here-to-a-muse-me dept.
“Immensely prolific, discredited during his lifetime, Joséphin Péladan (1858–1918) constructed a vast, complex, yet coherent oeuvre with the purpose of demonstrating the transformative power of art by manifesting the highest ideals on the material plane, in response to the social decadence he perceived in in-de-siècle French society. Central to Péladan’s vision was his conception of artists as initiates: select individuals who could bring a small part of the divine into the mundane sphere. […] His goal was to inspire his readers to seek a more ideal existence through a form of self-initiation that he dubbed kaloprosopia, an art of transformation of personality through a life lived as a work of art.”
- “When did Thelema become the Westboro Baptist Church?” — Nick Farrell; from the thelemites-as-tourists dept.
“Where were the Thelemites who disagreed? If these three are wrong in their interpretation of the Book of the Law then why aren’t people pointing out their error? Why is it left to outsiders to be horrified that a modern religion can go this way? If they continue to permit this sort of anti-evolutionary thinking, they will end up in same position that Christianity is.”
- “Embracing Questions” — Thomas Zwollo, Spiral Nature; from the thelemites-as-scientismists dept.
“For instance, Crowley was quick to experiment with rituals, invent news approaches to magic and initiation, and challenge established structures and groups. Now we find advocates within the Thelemic community bristling at any kind of experimentation.”
- Richard Feynman quoted in “We need more scientific mavericks” — The Guardian Letters; from the where-is-your-science-now dept.
“Science is the belief in the ignorance of experts”
- John Selden quoted at “Disputes in Religion” and “A Magnificent Feast” — Michael Gilleland, Laudator Temporis Acti [also]; from the mind-your-own-business dept.
“Disputes in religion will never be ended, because there wants a measure by which the business should be decided. … One says one thing, and another another; and there is, I say, no measure to end the controversy. … It is so: it is not so: it is so: it is not so; crying thus one to another a quarter of an hour together.”
“How glorious soever the church is, every one chooses out of it his own religion, by which he governs himself, and lets the rest alone.”
- Ovid, Metamorphoses, quoted at “Bumblehive” — Michael Gilleland, Laudator Temporis Acti; from the welcome-to-the-matrix dept.
“There is a place in the middle of the world, ‘twixt land and sea and sky, the meeting-point of the threefold universe. From this place, whatever is, however far away, is seen, and every word penetrates to these hollow ears. … Here is Credulity, here is heedless Error, unfounded Joy and panic Fear; here sudden Sedition and unauthentic Whisperings. Rumour herself beholds all that is done in heaven, on sea and land, and searches throughout the world for news.”
- And now, this important announcement from Mad Malik (aka Greg Hill) — Adam Gorightly, Historia Discordia; from the we-love-you-spider dept.
“In the event of severe political supression, a private communication system can still function for those who had the foresight to establish one. […] It requires little maintenance whether used or not, but the result is a large ‘spiderweb’ network.”
- “Learning Magic” — Ian Corrigan, Into the Mound; from the no-man-is-an-island dept.
“The new student should not plan on being a unique genius.
Instead, the new student should read traditional books and find a working teacher (that applies to learning magic, gymnastics or saxophone). Plan to spend a few years doing exercises and experiments, duplicating previous efforts, and building skills. Of course we all pursue our little personal schemes along the way, and eventually we get enough skill to actually try them.
There’s no short-cut. You can’t just ‘listen to your heart’. You have to listen to other people.”
- “Magicians are Opinionated Assholes” — Rufus Opus, Head for the Red; from the here-we-are-now-entertain-us dept.
“A group of powerful egomaniacs with really healthy levels of self-esteem are likely to behave a lot like we really do in real life.”
- “The Suitcase At The End Of The Earth” — Gordon White, Rune Soup; from the i-and-i dept.
“One of chaos magic’s least-used constructs is the possibility that you lack an authentic self. If you are so inclined, it provides you with a gringo, late-capitalist variant of Buddhist ‘non-being’. Seeing the world this way offers you supreme performative flexibility.”
- Interview with Jim Morrison by Lizzie James; from the take-a-mask-from-the-ancient-gallery dept.
“The most important kind of freedom is to be what you really are. You trade in your reality for a role. You trade in your senses for an act. You give up your ability to feel and in exchange, put on a mask. There can’t be any large-scale revolution until there’s a personal revolution, on an individual level. It’s got to happen inside first.”
- “A triangular book about alchemy” — John Coulthart, feuilleton; from the one-less-corner-to-land-on-your-toe-tho dept.
“from the Manly Palmer Hall collection of alchemical manuscripts at the Internet Archive, not only a triangular book but one where most of the pages are written in a symbolic alphabet”
- “Where were globally known Religious Figures born? [1850 — 1950]” — Pantheon: Mapping Historical Cultural Production, Macro Connections Group at MIT Media Lab.
- Mentions of keywords Aleister Crowley and Thelema in books from 1800-2008 — Google Books Ngram Viewer.
Hermetic Library fellow T Polyphilus reviews Drudgery Divine: On the Comparison of Early Christianities and the Religions of Late Antiquity by Jonathan Z Smith.
This fairly slim book consists of five lecture texts:
˙ “On the Origin of Origins” begins the discussion, using the Jefferson-Adams correspondence on religious topics as a point of departure. It also orients around the writings of Priestly and Dupuis, and pinpoints the question of Christian origins in “Protestant anti-Catholic apologetics.”
˙ “On Comparison” is a largely methodological piece, that incisively outlines the gambits of uniqueness and genealogy that have served the agendas of Protestant polemic and Christian supremacism in previous work on the topic.
˙ “On Comparing Words” discusses the philological arguments to date, and their subservience to theological efforts. Quite happily for me, Smith chose to use the term mysterion for illustrative purposes throughout this section. Among other things, I learned about the ancient Greek pun attributed by Athenaios to Dionysos Tyrannos: mysterion = mus terein, “mouseholes!” (p. 56 n)
˙ “On Comparing Stories” has a quick survey of “pagan Christs” literature, before focusing in on Frazer’s ‘dying and rising’ god motif, and its application to Christianity in the work of Pfleiderer; then a discussion of the problems of data for historically-oriented comparisons.
˙ “On Comparing Settings” applies all of the foregoing to the question of comparing early Christianities (note the significant plural!) to other religions of antiquity, also bringing in Smith’s locative/utopian distinction. Smith’s confessed appreciation for and dependence on the Christian origins work of Burton Mack is clearest in this section.
Smith writes, “The Protestant hegemony over the enterprise of comparing the religions of Late Antiquity and early Christianities has been an affair of mythic conception and ritual practice from the outset.” Aleister Crowley’s Gospel According to St. Bernard Shaw (a.k.a. Jesus sub figura 888) still deserves that same valuation, despite its opposition to the Protestant hegemony, as he was fighting fire with fire. It was not “a thorough revaluation of the purposes of comparison” in service to “the scholarly imagination of religion,” as Smith would prefer. But Crowley’s tack adds an additional dimension to the history of the enterprise, and for those who wish to soldier on in the mythic and ritual battlefields, Smith’s book is a stone that will sharpen any sword that can hold the edge. [via]