Tag Archives: holy guardian angel

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.

Liber AL vel Legis

Hermetic Library fellow T Polyphilus reviews The Book of the Law: Liber Al Vel Legis by Aleister Crowley:

Aleister Crowley's The Book of the Law

 

“FRATER PERDURABO composed His talisman by invoking His Holy Guardian Angel according to the Sacred Magick of Abramelin the Mage. That Angel wrote on the lamen the Word of the Aeon. The Book of the Law is this writing. To this lamen the Master Therion gave life by devoting His own life thereto. We may then regard this talisman, the Law, as the most powerful that has been made in the world’s history, for previous talismans of the same type have been limited in their scope by conditions of race and country.”

This book “is the Interpretation of the Secret Will of Man on every Plane of his By-coming.”

P.S. “The study of this Book is forbidden.” [via]

 

 

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Colin Campbell reviews Frederick Hockley’s Clavis Arcana Magica

Hermetic Library fellow Colin Campbell has posted a review of Clavis Arcana Magica at “Review: Clavis Arcana Magica“. The book is a previously unpublished manuscript by Frederick Hockley, with an introduction by Alan Thorogood, recently published by Teitan Press and currently available through Weiser Antiquarian.

“The contents themselves remind me quite strongly of Dee’s work, a magical practice still based in tradition but which has clearly taken a personal turn from the more well-worn path of the Renaissance influences that formed the corpus of Hermetic literature. In fact, if you had laid the names SOL, TARUOM, MANBET, ADA and ELTESMO before me, I would have suggested they were from Dee’s Enochian and not Hockley’s work at all! The end of the work even includes a name in “Angelic Language”, something also strongly connected with Dee’s philosophical corpus.

There are a number of magic seals and circles containing various names given unto him by his Crowned Angel, a name and function that conjures up (pun intended) echoes of the “Holy Guardian Angel” of modern occultism. Similar to Dee as well, most or all of these are difficult to decipher or deconstruct beyond taking them at face value. This should not be understood as a detraction from the work, but a parallel to similar practices that have been widely adopted. To me, it shows that he had at this point begun to formulate his own personal magical system: the hallmark of both the adept and the delusional. In this case, given Hockley’s expertise and depth of knowledge in the field, I obviously side with the former.” [via]

Mr. Aleister Crowley, the author, declines to make himself invisible in court

On Friday, April 13th, 1934, the Manchester Guardian published “Mr. Aleister Crowley, the author, declines to make himself invisible in court” and today The Guardian has brought the article back from the archives.


Aleister Crowley, c 1938. Photograph: Hulton Getty

“The ‘black magic’ libel action again came before Mr. Justice Swift and a special jury in the King’s Bench Division yesterday.

Mr. Aleister Crowley, the author, claimed damages against Miss Nina Hamnett, authoress of a book entitled ‘Laughing Torso,’ and Messrs. Constable and Co., Limited, the publishers, and Messrs. Charles Whittingham and Briggs, the printers.

Mr. Crowley complained that the book imputed that he practised ‘black magic’ and he said this was a libel upon him. The defence was a plea of justification.

At the material time Mr. Crowley had a villa on the mountain-side at Cefalu, Sicily, which was known as the ‘Abbey of Thelema.’ He denied that he practised ‘black magic’ there. He also denied that a baby mysteriously disappeared, as the defence alleged, from the ‘Abbey.’

Mr. Martin O’Connor (for Miss Hamnett) resuming his cross-examination yesterday, invited Mr. Crowley to try his magic in court. ‘You said yesterday,’ said Mr O’Connor, ‘that, as the result of early experiments, you invoked certain forces with the result that some people were attacked by unseen assailants. Try your magic now on my learned friend (pointing to Mr. Malcolm Hilbery, K.C.). I am sure he will not object.’ ‘I would not attack anyone,’ replied Mr. Crowley. ‘I have never done wilful harm to any human being.’

When invited again Mr. Crowley replied: ‘I absolutely refuse.’

‘On a later occasion,’ continued Mr. O’Connor, ‘you said you succeeded in rendering yourself invisible. Would you like to try that on now for, if you don’t, I shall pronounce you an imposter? – You can ask me to do anything you like. It won’t alter the truth.’

Counsel then dealt with the ritual observed in the ceremonies at the villa at Cefalu. Mr. Crowley denied that a cat was killed in the ceremony and that part of the cat’s blood was drunk by a person taking part. ‘There was no cat, no animal, no blood, and no drinking,’ he declared.

In re-examination Mr. Crowley agreed that he had studied black magic, though only as a student. He had never practised black magic, and had always written about it in terms of strongest condemnation.

When Mr. Crowley’s evidence was concluded Mr. Justice Swift asked him to tell the Court ‘the shortest, and at the same time comprehensive, definition of magic which he knew.’

Mr. Crowley: Magic is the science of the art of causing change to occur in conformity with the will. White magic is if the will is righteous and black magic is if the will is perverse.

Mr. Justice Swift: Does that involve the invocation of spirits? – It may do so. It does involve the invocation of the holy guardian angel who is appointed by Almighty God to watch over each of us.

Is it in your view, the art of controlling spirits so as to affect the course of events? – That is part of magic. One small branch.

If the object of the control is good then it is white magic? – Yes.

When the object of the control is bad what spirits do you invoke? – You cannot invoke evil spirits. You must evoke them and call them out.

When the object is bad you evoke evil spirits? – Yes. You put yourself in their power. In that case it is possible to control evil spirits or blind spirits for a good purpose as we might if we use the dangerous elements of fire and electricity for heating and lighting, &c.”

Aletheia and The Un-Magickal Record of the Great Beast 666

Weiser Antiquarian just sent out an email about two new books, both limited runs and signed by the authors, in which you may have some interest.

The first is Aletheia, Astrology in the New Aeon for Thelemites; a volume on astrology by J. Edward Cornelius. Limited to 418 numbered copies.

“This new book ‘Aletheia,’ is a short, practical work on astrology, with the emphasis on its use as a tool for self-knowledge and mastery by the magician or mystic. Not surprisingly it draws from and builds upon the insights of Aleister Crowley, examining among other things the relationship between astrology and the Tree of Life, the Daimon (or “Holy Guardian Angel”), and the initiatory system as taught by Crowley. Chapters comprise: Introduction, Foundations, Our Daimon and Kundalini, The Three Fates, The Lot of Fortune and the Nodes, The Tree of Life is Constantly Growing, The Twelve Houses and the Tree of Life, Interpreting the Houses, The Planets, The Mystery of Chiron, Ceres and the Asteroid Belt, The First Four Houses and the Man of Earth, Aspects, Conclusion.”


The second book is The Un-Magickal Record of the Great Beast 666. Volume One: Sez – Drugs – Prophetic Roles by Richard T. Cole. I assume this is one of the fruits to develop from the Nicholas Bishop-Culpeper collection which Weiser Antiquarian has recently started to make available to the collectors’ market.

“The book comprises an Introduction – “Occult Pulp Faction” by Sandy Robertson, a selection of essays by Richard T. Cole, and thirty-three facsimile reproductions of rare articles relating to Aleister Crowley, drawn from a variety of magazines published between 1939 and 1982, including: Auctions Record (1972) – Book & Magazine Collector (2008) – Smith’s Weekly (1924) – True (1939) – Sensation (1939) – Everybody’s Weekly (1949) – Fate (1949) – Sci. Fi. Quarterly (1953) – Action (1953) -Punch (1955) – Picture Post (1955) – People (1956) – True (1956) – Real Action For Men (1957) – Stag (1959) – American Book Collector (1961) – Adam (1964) – Real (1966) – Jaguar (1966) – Penthouse (1967) – Forum (1970) – Zodiac Monthly (1970) – Prediction (1970) – Strange (1971) – the Realist (1971) – High Times (1978) – Unexplained (1980) – Sounds (1982).”

Obvious there’s an intention for more volumes, and further there’s apparently a crossword puzzle “competition (with some rather lovely prizes) being run by the publisher that closes in December 2011.”