Tag Archives: correspondence

The Alchemist of the Golden Dawn

Hermetic Library fellow T Polyphilus reviews The Alchemist of the Golden Dawn: The Letters of the Revd W. A. Ayton to F. L. Gardner and Others 1886-1905 edited by Ellic Howe, part of the Roots of the Golden Dawn Series.

Ellic Howe The Alchemist of the Golden Dawn

This book edited by Ellic Howe is a sort of addendum to his Magicians of the Golden Dawn, and it publishes correspondence from the Yorke collection (and others) authored by the senior G.D. adept W.A. Ayton. The greatest body of letters are all addressed to F.L. Gardner, a younger magician for whom Ayton served as an alchemical mentor. Ayton and his wife were as active in the G.D. as they could be, considering their advanced years and residence in rural Chacombe, where Ayton served as vicar. Ayton had been a member of the H.B. of L., and (according to him) was instrumental in its discrediting. He appears to have accepted the mythopoeic “Rosicrucian” lineage of Westcott’s G.D. whole cloth, and to have contributed the authority of his years and researches to its inner order. Both Ayton and Gardner were active in connection with the Theosophical Society during Blavatsky’s London period in the late 1880s.

Ayton’s principal esoteric interest was alchemy, and much of the correspondence is concerned with the lending and copying of secret manuscripts on this topic. The interest was not confined to armchair study, however, and Howe reports that the Reverend Ayton maintained a laboratory in the basement of the vicarage (to avoid detection by the bishop!). There are secondary accounts provided from W.B. Yeats that Ayton had lost to inefficient storage a supply of the Elixir of Life (11), and later “made what he hopes is the Elixir of Life. If the rabbit on whom he is trying it survives, we are all to drink a noggin full — at least those of us whose longevity he feels he could encourage” (109).

Throughout Ayton’s letters to Gardner, there are anxious and adverse references to the B.B., which is evidently the “Black Brotherhood.” Howe is convinced, and repeatedly informs the reader, that “B.B.” refers to the Jesuits, and it may be that denotation that Ayton had in mind. However, I consider it something of an open question on the evidence supplied in the volume. Granted, Atyon is otherwise worried about “Papists,” and his 1904 and 1905 letters refer simply to the ill influence of “Jesuits,” without mentioning B.B. Still, the Jesuits could be subservient to a larger B.B., as they certainly are in some conceptions of esoteric politics. At the end of 1892, Ayton wrote to Gardner, “I congratulate you on obtaining the valuable work on B.B. Do not think I underestimate getting knowledge about their doings … They are plotting all the time” (73).

Howe is notable for a lack of sympathy to the objects of his study, frequently deriding their interests and engagements. The fact that he “cannot fathom” the reasons that Bulwer-Lytton’s Zanoni was attractive to 19th-century English occultists shows his singular lack of imagination. There also is a peculiar almost-apology in response to Gerald Suster, whose contribution to the Falcon Press What You Should Know about the Golden Dawn was a rebuke to Howe regarding the value of magical practice (80). He has done a fine job of collecting these primary materials, in any case, and anyone with an interest in Victorian occultism can profit by this quick and entertaining read. [via]

The Progradior Correspondence

The Progradior Correspondence, Letters by Aleister Crowley, C. S. Jones, & Others, edited and introduced by Keith Richmond, the 2009 hardcover edition from Teitan Press, is part of the collection at the Reading Room.

Keith Richmond, Aleister Crowley et al. The Progradior Correspondence from Teitan Press

“The Progradior Correspondence comprises the text of ninety letters and other documents that were exchanged between “Frater Progradior” (that is Aleister Crowley’s Lancashire-born follower Frank Bennett), and members of “the Beast’s” inner circle, including Crowley himself, Charles Stansfeld Jones, Leila Waddell, Leah Hirsig and others.

The correspondence began in 1910 when Bennett wrote to Crowley seeking his advice on the performance of “The Sacred Magic of Abra-Melin the Mage.” It continued through the years of The Equinox, through Crowley’s residence in the United States during the First World War, and on past the heydays of the Abbey of Thelema at Cefalu in the early 1920s. The exchange finally drew to a close in 1926, by which time Crowley had dropped or otherwise lost contact with most of his associates of the preceding decade and a half.

A third of the letters were written by Aleister Crowley. Like the rest of the correspondence, these focus largely on the efforts that he and his followers were making to promote his occult fraternities, the A∴ A∴ and the O.T.O. As such they offer valuable first-hand accounts of the development of Crowley’s creed of Thelema during this important period. The letters are highly revealing on a personal level as well, and provide considerable insight into Crowley’s character and the influence that he had on the people around him. In broader terms they give a fascinating impression of the lives and activities of all those involved.

The Progradior Correspondence is edited by Frank Bennett’s biographer, Keith Richmond, who has also contributed a short Introduction and added footnotes to elucidate some of the more obscure names, words and passages in the letters.” [via]

 

The Hermetic Library Reading Room is an imaginary and speculative future reification of the library in the physical world, a place to experience a cabinet of curiosities offering a confabulation of curation, context and community that engages, archives and encourages a living Western Esoteric Tradition. If you would like to contribute to the Hermetic Library Reading Room, consider supporting the library or contact the librarian.

Brother Curwen, Brother Crowley

Brother Curwen, Brother Crowley. A Correspondence between Aleister Crowley and David Curwen, edited with introduction by Henrik Bogdan, preface by Tony Matthews, the 2010 hardcover from Teitan Press, is part of the collection at the Reading Room.

Aleister Crowley, David Curwen and Henrik Bogdan's Brother Curwen, Brother Crowley from Teitan Press

“In September 1944, a fifty-one year old Londoner named David Curwen wrote to Aleister Crowley, initiating a correspondence that would last several years. While Curwen approached Crowley with deference, the relationship that evolved between them was a complex one that defied the accepted parameters of the student-teacher nexus. For David Curwen was no newcomer to the study of the occult, and Crowley soon discovered that the flow of knowledge would not be simply one way. In particular Crowley was tantalized by the deep understanding of the principals of tantra that Curwen had acquired during the course of many years study under a mysterious guru.

At Crowley’s urging Curwen joined the O.T.O., but he remained skeptical of many of “the Beast’s” claims, and the two ultimately parted company on strained terms. However, Curwen retained his interest in the occult, and in later life he devoted himself to the study of alchemy, publishing the results of his researches pseudonymously in the book In Pursuit of Gold, a work that many believe to be the most significant study ever published of practical alchemy.

In addition to reproducing all of the surviving correspondence between the pair, Brother Curwen, Brother Crowley includes an important biographical Foreword by David Curwen’s grandson, Tony Matthews. The letters themselves have been edited and annotated by the scholar of Crowley and Western esotericism, Henrik Bogdan, who has also contributed an illuminating Introduction that gives context to the relationship between Crowley and Curwen, as well as exploring the history of their interest in sexual occultism and tantra, and the influence that they had in Kenneth Grant.” [via]

 

The Hermetic Library Reading Room is an imaginary and speculative future reification of the library in the physical world, a place to experience a cabinet of curiosities offering a confabulation of curation, context and community that engages, archives and encourages a living Western Esoteric Tradition. If you would like to contribute to the Hermetic Library Reading Room, consider supporting the library or contact the librarian.

Theatric Arcana

Theatric Arcana is a tumblog which appears to be a collaboration between Dakota Crane (aka louddetective), contributor to the Hermetic Library visual pool, and the people over at FoolishPeople, and is an interesting and curious tie-in to the film Strange Factories.

Theatric Arcana 1

The tumblog is a series of posts which are comprised of images of various illustrated envelopes and the pages of correspondence contained within each, a kind of sequential performance art and roleplaying piece. It really is the similarity to the correspondence-based psychodrama that I’ve been dabbling with over at De Profundis that caused Theatric Arcana to catch my eye. Anyhow, you may be interested in checking out the tumblog, and the film.

Theatric Arcana 2

De Profundis

You may recall mention of De Profundis previously once or twice. Not only did I review this game back around ALA’s National Game Day 2011, but there’s also a review by T Polyphilus for the Reading Room in 2012 as well, so please do take a gander at those if you hadn’t already.

Well, I’ve tossed around the idea, which I mention in passing in my review, of doing something to create a website to present the record of an ongoing session; and, I’ve put this together and think it’s ready enough to mention now. So, you may be interested in perusing De Profundis presented by the Hermetic Library, an online record of an ongoing correspondence-based psychodrama.


De Profundis is an online record of an ongoing correspondence-based psychodrama

 

I don’t really know where this will go or if anyone else will be interested in playing along, but given the scope of the library itself, and the Reading Room and Cadaver Synod sections, it seems like a correspondence-based esoteric and occult collaborative fiction might be something that will be fun to do that combines with other things, and entertaining for those who just want to follow along.

In the back of my mind, I can imagine various other ways this might weave into the existing library activities, such as perhaps images from the visual pool, letters and items in the cache of the Postal Potlatch, and so forth, may appear in or inspire parts of the ongoing drama … maybe. Who knows?

Anyhow, it’s a thing. What kind of thing remains to be seen, but it is a thing. And, maybe that thing will turn into a bigger thing? Check out De Profundis presented by the Hermetic Library, if you like. Follow along, if you’re entertained. Perhaps pick up a copy of the book, read through it; and join in, if you are reckless and bold enough!

Excerpt from The Argument That Took the Wrong Turning

Here’s an excerpt, pages 1–8, from The Argument That Took the Wrong Turning: A Vindication of Priest/ess and Queer Gnostic Mass in Reply to T Polyphilus by Michael Effertz, which is offered at the Reading Room courtesy of the author. While you may have had a chance to read T Polyphilus’ review previously posted and heard various other responses about Priest/ess, unless you have had access to one of the few privately printed and distributed volumes, this may be your first glimpse of Effertz’s argument, as well as the tone and tenor, as it appears in the book; and unless you have acquired one of the new editions with which it is offered this may be your first chance to read some of the substance contained within the new pamphlet.

Michael Effertz's The Argument That Took the Wrong Turning from Luxor Media Group

I thank E.G.C. Bishop T Polyphilus for his critical review1 of my book, Priest/ess: In Advocacy of Queer Gnostic Mass. Polyphilus kindly prefaces his critique with the observation that “significant expense and care” went into the production of what became an “attractive little book.” In writing and designing the private edition of Priest/ess, I resolved to evince the same commitment to quality that Crowley once stressed in a letter to Frank Bennett, writing that “it has always been a point of honor with us to make our publications physically worthy of their contents.”2 The Bishop may not share my estimation of Priest/ess’ contents, but his praise is nevertheless well received. It is for this reason that I have endeavored to ensure that the trade edition, handsomely bound in hardcover and released in both a standard and deluxe edition, will likewise please the reader in form.

With this supplementary essay, I offer a reply to Polyphilus’ review in the same spirit as the arguments given in Priest/ess. As such, I will neither speculate as to Polyphilus’ motives nor ascribe to him any ill will in criticizing my work. I cannot say with certainty, and so will not assert, whether the errors in his review indicate an accidental or a willful misunderstanding of my arguments. I will, therefore, focus on the content of the review itself, checking its claims against the facts of each case rather than dwelling on the character of the author or his possible intentions. Where a misunderstanding is evident, I lay the fault squarely on my own deficient exposition; this will require the occasional reiteration of points originally made in the Priest/ess, in which I anticipated several of the criticisms made in Polyphilus’ review.

In his brief review, Polyphilus makes a series of claims about Priest/ess, the Gnostic Mass, and related subjects, which I will address seriatim. These include the claims that:

  1. I am wrong about the purpose of E.G.C. clergy,
  2. Nobody has the generic right to ordination or to serve as an ordained member of the clergy in the performance of E.G.C. rituals,
  3. Clergy do not have the authority to impose their own interpretation on the Gnostic Mass, because it is not a vehicle for personal expression,
  4. I obscure and misrepresent E.G.C. policy concerning private and public celebrations of queer Gnostic Mass,
  5. For public Gnostic Masses, E.G.C. policy requires Priests who are socially masculine in their life outside the temple and Priestesses who are similarly feminine,
  6. Restricting queer Gnostic Mass to private celebrations enhances it, and
  7. Prohibiting public queer Gnostic Masses does not “closet” queer personal relationships.

In addition to these explicit claims, Polyphilus insinuates that there are still more issues at stake and criticisms to be made, but opts not to specify in the course of his review what those issues are beyond alluding to their magical and doctrinal nature. E.G.C. policy, he argues, is constructed with a view toward assuring the simultaneous fulfillment of three effects or purposes of the Gnostic Mass (magical, communal, and doctrinal), even when individual celebrants do not consciously comprehend all three. Polyphilus directs the reader to his essay “Discourse on the Sixth Article,” wherein he elucidates his views on these three purposes of the Mass. The essay genuinely rewards study. Contrary to settling the question of queer Gnostic Mass against its acceptance, the three purposes of the Mass proposed by Polyphilus provide us with fertile ground for defending the propriety of its public celebration. While we cannot scrutinize his reasons for dismissing queer Gnostic Mass on magical, communal, and doctrinal grounds, since those reasons are not divulged in his review, we can make our own assessment of the merits of public queer Gnostic Mass as it might pertain to these matters with reference to the wealth of published and publicly available writings by Crowley on the Mass, the Eucharist, the O.T.O. and its various degrees, magick, sex and gender, and other kindred subjects. As Polyphilus’ review is consciously informed by his concept of the three purposes of the Gnostic Mass, we turn first to an evaluation of the magical, communal, and doctrinal considerations at the heart of his critique.

The Magical Purpose of the Gnostic Mass

Polyphilus cites magical issues as under the purview of the E.G.C. in the oversight of its clergy, which issues motivate and guide the construction and enforcement of E.G.C. policy in prohibiting public celebrations of queer Gnostic Mass. In so stating, Polyphilus implies, without evidence or explanation, that public celebrations of queer Gnostic Mass could not fulfill the magical purpose of the Mass. Presumably, the problem of magical bankruptcy is evaded through private celebration.

Of the magical purpose of the Gnostic Mass, Polyphilus writes:

The Magical effect for the individual
Is the one that Crowley explains in Magick in Theory and Practice:
The communicant is gradually made divine,
Being brought swallow by swallow
Towards Knowledge and Conversation of the Holy Guardian Angel
And to the ultimate attainment that lies beyond.
And this effect is secret in the sense that it is utterly ineffable.3

We may then reasonably infer Polyphilus to contend that communicants in a public celebration of a queer Gnostic Mass could not be “gradually made divine, being brought swallow by swallow towards the Knowledge and Conversation of the Holy Guardian Angel and to the ultimate attainment that lies beyond.” Such a suggestion is contradicted by Crowley’s teachings concerning magical ritual and the Eucharist, as documented in his diaries and other works. For example, in defining the universal object of magical ritual, Crowley instructs the magician to use ritual to confront weaknesses in his understanding and offers sexual identity as one such area for exploration:

There is a single main definition of the object of all magical ritual. It is the uniting of the Microcosm with the Macrocosm. The Supreme and Complete Ritual is therefore the Invocation of the Holy Guardian Angel; or, in the language of Mysticism, Union with God.

All other magical rituals are particular cases of this general principle, and the only excuse for doing them is that it sometimes occurs that one particular portion of the Microcosm is so weak that its imperfection or impurity would vitiate the Macrocosm of which it is the image, eidolon, or reflection. For example, God is above sex; and therefore neither man nor woman as such can be said fully to understand, much less to represent, God. It is therefore incumbent on the male Magician to cultivate those female virtues in which he is deficient, and this task he must of course accomplish without in any way impairing his virility. It will then be lawful for a Magician to invoke Isis, and identify himself with her; if he fail to do this, his apprehension of the Universe when he attains samādhi will lack the conception of maternity. The result will be a metaphysical and—by corollary—ethical limitation in the Religion which he founds. Judaism and Islām are striking examples of this failure.4

Ritual offers the magician one avenue for symbolically uniting diverse elements within his being, though it is by no means the only method for achieving such union:

The doctrine here put forth is that the initiate cannot be polluted by any particular environment. He accepts and enjoys everything that is proper to his nature. Thus, a man’s sexual character is one form of his self-expression; he unites Hadit with Nuit sacramentally when he satisfies his instinct of physical love. Of course, this is only one partial projection; to govern, to fight, and so on, must fulfil other needs. We must not imagine that any form of activity is ipso facto incapable of supplying the elements of an Eucharist: suum cuique [Lat. “to each his own”]. Observe, however, the constant factor in this enumeration of the practices proper to “hermits:” it is ecstatic delight.5

The actual or symbolic union of the self with another, or even of different aspects of the self within oneself, is characterized by Crowley as the key to preparing the Eucharist, which process may be carried out through methods proper to the nature of each individual. This notion resonates alongside the previous passage with Liber A’ASH, which proclaims:

All holy things and all symbolic things shall be my sacraments.6

Among those Gnostic sacraments is semen, which Crowley says may possess different potencies depending upon one’s point of view:

Semen itself is mercury, the river of life flowing throughout the generations. That is fluid mercury. What is (from the point of view of life) waste, is knowledge. Hence the opposition between knowledge and life. One is homo- and the other heterosexuality. Those are reconciled in Mercury, who is wisdom.7

As with all opposing points of view, it is the work of the magician to reconcile these contradictions in a higher understanding. In this “fluid mercury” Crowley finds one resolution to the “opposition between knowledge and life” in a single Eucharist, which may elevate the communicant to divinity. Crowley provides us with an unambiguous illustration of the transformative power of this type of Eucharist in his notes to the Cephaloedium Working, which sacrament was prepared initially by two men together:

[…]
(7) Make Iacchaion God, by Ether. 

(8) Sacrifice him to the Beast, who thus becomes God. Use here the accendat & the right Mantram, the Tu qui es & the Quia Patris.8 

The “accendat,” “Tu qui es,” and “Quia Patris” all refer to the Grimorium Sanctissimum, ritual instructions for a mass along analogous lines to that of the Gnostic Mass (e.g., the consecration and dressing in ritual vestments of the “priest” by the “maiden,” speeches from “The Ship,” etc.) Another queer interpretation of the mass formula given in Grimorium Sanctissimum is provided in the Paris Working, during which Crowley assumed the role of “maiden” to Victor Neuburg’s “priest.” Throughout his diaries and instructions, Crowley evinces an understanding of the Eucharist that reconciles heterosexuality and homosexuality, life and knowledge, in one transcendent wisdom.

Polyphilus’ implicit contention that a Eucharist produced by a queer pairing cannot lead one “swallow by swallow” to Knowledge and Conversation of the Holy Guardian Angel seems especially strange, given Crowley’s description of the relation between the Adept and his Angel:

In a secret code the Adept affirms that he is of the same sex (so to speak) as his Angel. It is not a union of opposites to produce a tertium quid [Lat. “third thing”], but a realization of identity, like the return to consciousness from delirium, whose ecstasy bears no fruit involving new responsibilities, new possibilities of sorrow, but is all-sufficient to itself, with neither past nor future.

The “peeled wand” is the creative Energy of the Angel, stripped of all veils, pointing to the Zenith, ready and eager to act. The Adept exclaims with joy that he has aspired to unite himself with this Idea, and has attained.

Thus concludes the description of the relations of the Adept and his Angel so far as the element of Earth, the concrete and manifest aspect of Nature, is concerned. The whole illusion has been destroyed; the bread has become the body of God.9

As was delineated above, the sacrament by which bread is transmuted into the “body of God” may take any of various forms. Heterosexual union, whether actual or symbolic, is a commonly cited formula for effecting this transmutation. In Liber Aleph, Crowley provides commentary on “the ultimate attainment that lies beyond” and the manner in which homosexual formulae are efficacious in achieving this attainment:

O my Son, behold now the Mystery and Virtue of the Silver Star! For of these Four Works not one leadeth to the Crown, because Tetragrammaton hath His Root only in Chokmah. So therefore the Formula of the Rosy Cross availeth no more in the Highest. Now then in the Pentagram are Two Lines that invoke Spirit, though they lead not thereunto, and they are the Works of Hé with Hé, and of Yod with Vau. Of these twain the former is a Work Magical of the Nature of Musick, and it draweth down the Fire of the HIGHER by Seduction or Bewitchment. Shall I say Enchantment? Shall I say Incantation? It is Song. But Bewitchment is a Work opposite thereunto, whose Effect formulateth itself by direct Creation in the Sphere of its Purpose and Intent. But there remain yet Two of the Eight Works, namely the straight Aspiration of the Chiah or Creator in thee to the Crown, and the Surrender of the Nephesch or Animal Soul to the Possession thereof; and these be the twin geodesic Formulæ of the Final Attainment, being Archetypes of the Paths of Magick (the one) and Mysticism (the other) unto the End.10

If we agree with Polyphilus and assert that the magical purpose of the Gnostic Mass is to lead one to the “Final” or “ultimate attainment,” then one may reasonably maintain that the formula of the Gnostic Mass must be, by that fact, robust and flexible enough to find expression in “the Works of Hé with Hé, and of Yod with Vau” as well as those of Yod with Hé and Vau with Hé.

Though it remains unclear why, from the standpoint of E.G.C. policy and its hierarchy, a private celebration of queer Gnostic Mass could adequately fulfill the magical purpose of the Mass while a public celebration could not, a thorough survey of Crowley’s writings on the subject of the magical effect of the Mass, as Polyphilus describes it, offers decisive evidence in favor of the efficacy of queer Gnostic Mass, public and private.

 

1. T Polyphilus. “Priest/ess.” The Hermetic Library Blog. The Hermetic Library. 20 Feb. 2013. <http://library.hrmtc.com/2013/02/20/priest-ess/>.

2. Crowley, Aleister. The Progradior Correspondence: Letters by Aleister Crowley, Frank Bennett, C.S. Jones, & Others. Ed. Keith Richmond. York Beach, ME: 2009. 84.

3. T Polyphilus. “Discourse on the Sixth Article.” Vigorous Food & Divine Madness. The Hermetic Library, n.d. 22 Feb. 2013. <http://hermetic.com/dionysos/art6.htm>. [Formatting and emphasis as in original].

4. Crowley, Aleister. “The Principles of Ritual.” Magick: Liber ABA, Book 4. 2nd ed. York Beach: Red Wheel/Weiser, 2004. 144. [emphasis in original].

5. New Comment to AL, II:24, Magical and Philosophical Commentaries on the Book of the Law. Symonds, John and Kenneth Grant, eds. Montreal: 93 Publishing, 1974. 200.

6. Liber A’ASH Vel Capricorni Pneumatici, 20. The Holy Books of Thelema. 1st ed. York Beach: Samuel Weiser, 1983.

7. “The Paris Working.” The Vision & The Voice with Commentary and Other Papers. Boston: Red Wheel/Weiser, 1998. 363.

8. “The Cephaloedium Working.” The Hermetic Library, n.d. 22 Feb. 2013. <http://hermetic.com/crowley/cephaloedium.html>. [emphasis added].

9. “Commentary to Liber 65 – Chapter I.” Commentaries on the Holy Books and Other Papers. York Beach, Samuel Weiser, 1996. 98-99.

10. “On the Four Major Operations of the Microcosmic Star.” Liber Aleph. York Beach: Red Wheel/Weiser, 2003. 107.