Still hankering after mass, Adela said, “It sounds to me more like undifferentiated sex force,” and ignored Hugh’s murmur, “There isn’t much fun in that.”
Hermetic Library fellow T Polyphilus reviews The Spectrum of Ritual: A Biogenetic Structural Analysis by Eugene G D’Aquili, Charles D Laughlin Jr, John McManus, et al.
This book is an attempt to create an integrated, multi-disciplinary “explanatory model” (p. 41) of ritual behavior. Besides being undermined by a problematically vague definition of ritual (p. 29), the writing is generally inelegant, and often seems to be cloaking commonplaces in sesquipedalianisms.
My original motive for picking it up was to follow up on the recommendation of Barabara Lex’s chapter “The Neurobiology of Ritual Trance,” which was the subject of great enthusiasm by Robert Mathiesen in his paper on the Sworn Book of Honorius included in Claire Fanger’s collection Conjuring Spirits: Texts and Traditions of Medieval Ritual Magic (1998). As it turned out, the Lex piece was fairly unenlightening and mostly consisted of tallying systemic theories of neurobiology with possible ritual stimuli in order to support a hypothesis of neural “tuning” as the functional basis of ritual. It seemed odd that Mathiesen would reference the Lex paper in his discussion of a “ritual to obtain the Beatific Vision,” since Lex subordinates ritual functionality in both individuals and social systems to the goals of homeostasis and therapeutic change.
For my comrades in the Church, however, I would recommend the penultimate chapter of The Spectrum of Ritual, by G. Ronald Murphy, S.J. (that’s Society of Jesus), “A Ceremonial Ritual: The Mass.” Although it purports to be an applied exemplification of “the major concepts presented in the first six chapters,” it contains a lot of interesting reflections in no way dependent on the structural models of the rest of the book. Murphy’s analysis of the Roman Mass demonstrates the kind of reflection on the magical mechanics of a eucharistic ritual canon that I have rarely seen outside of Leadbeater’s Science of the Sacraments. On the strength of this paper alone, the book is worth borrowing from a school or public library. [via]
The Mysteries: Papers from the Eranos Yearbooks, edited by Joseph Campbell, the 1990 fifth paperback printing of Bollingen Series XXX Vol 2 from Princeton University Press, is part of the collection at the Reading Room.
“Since 1933, the Eranos Conferences have been held at Ascona in southern Switzerland. Distinguished scholars from Europe, Asia, and America have been invited to a ‘shared feast’ (eranos) and have lectured on themes chosen by the Director of Eranos, the late Olga Froebe-Kapteyn. The lectures originally appeared in the Eranos-Jahrbücher (Zurich) and selections translated into English have been published in Papers from the Eranos Yearbooks, of which this is the second volume. Thirteen scholars—including C. G. Jung, C. Kerényi, Walter F. Otto, and Hugo Rahner—are represented in this collection, which is drawn from the years 1936, 1939m 1940–41, 1942, and 1944. The volume is edited by Joseph Campbell and translated by Ralph Manheim and R.F.C. Hull.” — back cover
Essays included are:
- Paul Masson-Oursel, “The Indian Theories of Redemption in the Frame of the Religions of Salvation”
- Paul Masson-Oursel, “The Doctrine of Grace in the Religious Thought of India”
- Walter F. Otto, “The Meaning of the Eleusinian Mysteries”
- Carl Kerényi, “The Mysteries of the Kabeiroi”
- Walter Wili, “The Orphic Mysteries and the Greek Spirit”
- Paul Schmitt, “The Ancient Mysteries in the Society of Their Time, Their Transformation and Most Recent Echoes”
- Georges Nagel, “The ‘Mysteries’ of Osiris in Ancient Egypt”
- Jean de Manasce, “The Mysteries and the Religion of Iran”
- Fritz Meier, “The Mystery of the Ka’ba: Symbol and Reality in Islamic Mysticism”
- Max Pulver, “Jesus’ Round Dance and Crucifixion According to the Acts of St. John”
- Hans Leisegang, “The Mystery of the Serpent”
- Julius Baum, “Symbolic Representations of the Eucharist”
- C G Jung, “Transformation Symbolism in the Mass”
- Hugo Rahner, “The Christian Mystery and the Pagan Mysteries.”
An irregular hodgepodge of links gathered together …
- “Denmark starts meaty argument over animal slaughter” — Leo Benedictus, The Guardian UK’s Shortcuts Blog; from the we’ll-meet-the-meat dept.
“In most European countries, including the UK, the slaughter of an animal is considered humane only if it is stunned before having its throat cut. Muslim and Jewish rules, however, require an animal to be fully alive, healthy, and intact before being killed, and this is often interpreted to mean it must be conscious. Many Muslims and Jews insist the swift technique of ritual slaughter prevents the animal from suffering. But animal welfare activists and their supporters beg to differ. … This is far from the first flare-up over ritual slaughter.”
- Hermetic Library fellow Sam Webster quoted by The Wild Hunt, via tweet [also]; from the party-foul dept.
“A libation without a prayer is just a spilled drink.”
- Crystal Blanton quoted by The Wild Hunt, via tweet; from the inconvenient-truth dept.
“We sacrifice humans every day.”
- “Will Arizona Go the Anti-Gay Way of Uganda?” — Jay Michaelson, The Jewish Daily Forward; from the freedom-fries dept.
“‘Religious Freedom’ used to be a shield, not a sword.”
- “The ‘Religious Liberty’ Campaign May Be Backfiring For Conservatives” — Ed Kilgore, Talking Points Memo’s Cafe; from the spare-tire-and-a-muffin-top-to-go dept.
“On many fronts in the culture wars, the momentum has usually been possessed by those who can best identify themselves with the ambivalent attitudes of a mushy middle ‘swing vote'”
- “Lawsuit: Calif. Christian missions tortured mentally disabled with Bible ‘punishments’” — David Edwards, Raw Story; from the agape-has-left-the-building dept.
“Los Angeles City Attorney Mike Feuer has filed a lawsuit against two unlicensed Christian mission homes for effectively torturing mentally disabled people if they refused to attend religious services, and forcing them to live in filthy conditions.”
- “Zambia: Why Homosexuality Should Not Be Legalised in Zambia (part 4)” [no link because it’s heinous] — Charles Kachikoti, Times of Zambia via allAfrica.com; from the what-is-this-i-don’t-even dept.
“[Reason #]17. Law and Order
The mentality of homosexuals is anti-family and anti-marriage, which mindset is opposed to law and order.
Aleister Crowley (October 12, 1875 — December 1, 1947), the father of modern day Satanism, who massively promoted Satan-worship internationally, and notably so among world music stars, spoke against family and promoted homosexuality.
The mentality of his followers is therefore anti-family and anti-marriage.”
- “Witch hunting | Victims of superstition” — Ashwaq Masoodi, Livemint.com; from the she’s-got-huge-tracts-of-land dept.
“These are women who are unsupported, either because they are single or widows. It is primarily connected to land. It happens with women who are economically well-off or self-sustaining.”
- “The Last of Us” — Frank Swain, Futures Exchange; so-logically-if-she-weighs-the-same-as-a-duck-she’s-made-of-wood dept.
“They kept the [last Great Auk] tied up for three days until an ominous storm arose. Believing the bird was a witch responsible for their predicament, the men clubbed it to death.”
- How Belief In Hell Directly Benefits The Elite — Matt Staggs, Disinformation; from the but-thinking-makes-it-so dept.
“Just thinking about Hell makes people ill and out of sorts, and they don’t even have to think that it’s real. It’s worse for the true believers: Individual belief in what the researchers referred to as ‘supernatural malevolence’ (Coming soon to pay-per-view!) was associated with bad coping skills, low self-esteem and poor health resiliency.”
“Hell isn’t just a religious idea, it’s a meme; an especially toxic one that we might be primed to believe in from birth — especially if you believe those studies that suggest we’re hardwired to believe in god. Hell is such a virulent, deadly little mind-virus that even secular minds have trouble fighting it off. And it seems that there’s a vested interest in keeping it strong.”
- The Race to Save Mali’s Priceless Artifacts — Joshua Hammer, Smithsonian Magazine; from the operation-serapeion dept.
“When jihadists overran Timbuktu last year, residents mounted a secret operation to evacuate the town’s irreplaceable medieval manuscripts.”
- “The Helgo Treasure: A Viking Age Buddha” — IrishArchaeology.ie; from the a-buddhist-a-copt-and-a-catholic-walk-into-a-viking-bar dept.
“Undoubtedly the most extraordinary find discovered during the excavations at Helgo was a small, bronze Buddha. This devotional figure dates from circa the 6th century AD … probably arrived in Helgo via Swedish merchants whose eastern trade routes were concentrated along Russian rivers such as the Volga.”
“The Helgo crozier is probably of Irish origin and would have formed part of a bishop’s staff. Dating from circa the 8th century AD, it was most likely stolen during a Viking raid on Ireland and brought back to Helgo as booty.”
“… a bronze ladle whose origins lie in North Africa, probably in the vicinity of modern-day Egypt. Decorated in small punch-marks, which define a Tree-of-Life symbol, the ladle was most likely used in ceremonies associated with the early Coptic church.”
- “When the Old Gods Died: A Note on Ragnarok and Evaporating Histories” — Jeremy D Johnson, Reality Sandwich; from the a-new-heaven-and-a-new-earth dept.
“Yes, let’s build that Earth. Cast out the old gods and apocalyptic imaginaries as we work to build a new Earth, so desperately and agonizingly waiting, not for the passive, but for those ready to be born.”
- “New documents prove U.S. Army actively targeted leftist protesters, group says” — Scott Kaufman, Raw Story; from the every-breath-you-take dept.
“New records obtained by the Defending Dissent Foundation prove that the United States Army used a multi-agency spy network to gather intelligence on nonviolent, antiwar protesters and to disseminate their findings to both the FBI and local police departments.”
- “How Covert Agents Infiltrate the Internet to Manipulate, Deceive, and Destroy Reputations” — Glenn Greewald, The Intercept; from the secret-agent-johannes-dee-007 dept.
“Using online techniques to make something happen in the real or cyber world”
- “Mapping Twitter Topic Networks: From Polarized Crowds to Community Clusters” — Marc A Smith et al., Pew Research Internet Project; from the a-place-for-everything-everything-in-its-place dept.
“Conversations on Twitter create networks with identifiable contours as people reply to and mention one another in their tweets. These conversational structures differ, depending on the subject and the people driving the conversation. Six structures are regularly observed: divided, unified, fragmented, clustered, and inward and outward hub and spoke structures. These are created as individuals choose whom to reply to or mention in their Twitter messages and the structures tell a story about the nature of the conversation.”
- “Kurt Vonnegut on the Shapes of Stories” — David Comberg; from the e-stands-for-electricity dept;
- “The Shapes of Stories, a Kurt Vonnegut Infographic” — Maya Eilam; in-hoc-figura-vinces dept.
- Atlas of Management Thinking by Edward de Bono, described on the Edward de Bono website; in the can-you-draw-me-a-picture dept.
“Verbal descriptions of complex management situations are necessarily lodged in the left side of the brain. In order for us to be able to use the right side of the brain we need a repertoire of non-verbal images. That is precisely what this book sets out to provide. The images provided by drawings in this book enrich the perceptual map of the executive. The images allow him to add some right-brain thinking to his usual left-brain thinking. This makes it easier for the executive to recognise situations in a flash instead of having to build them up piecemeal.”
- “The Higgs Boson re-explained” — Jorge Cham, PHD Comics; from the hello-i-mass-be-going dept.
“Without the Higgs Field, there would be no mass terms in the equations … and everything you know would disappear in a split second.”
- “Is the Universe a Simulation?” — Edward Frenkel, The New York Times’ Gray Matter; from the faith-trust-and-pixie-dust dept.
“What kinds of things are mathematical entities and theorems, that they are knowable in this way? Do they exist somewhere, a set of immaterial objects in the enchanted gardens of the Platonic world, waiting to be discovered? Or are they mere creations of the human mind?
This question has divided thinkers for centuries. It seems spooky to suggest that mathematical entities actually exist in and of themselves. But if math is only a product of the human imagination, how do we all end up agreeing on exactly the same math? Some might argue that mathematical entities are like chess pieces, elaborate fictions in a game invented by humans. But unlike chess, mathematics is indispensable to scientific theories describing our universe. And yet there are many mathematical concepts — from esoteric numerical systems to infinite-dimensional spaces — that we don’t currently find in the world around us. In what sense do they exist?”
- “An Introduction to Landscape Theology” — David Titterington, Reality Sandwich; from the my-hair-the-trees-of-eternity dept.
“What is objective and universal may be called transpersonal, or ‘archetypal,’ in the Jungian sense; it is that more-than-human place we share with others, that ‘earthly ground of rock and soil that we share with the other animals and the plants’ (Abram 1996: 281). Merleau-Ponty: ‘My body is made of the same flesh as the world.’ Therefore, if we wish to look for the ‘real archetypes,’ we may want to pay attention to landscapes and their elements.”
- Sleep’s Hidden Histories — Benjamin Reiss. Los Angeles Review of Books [HT Arts & Letters Daily]; from between-a-sleep-and-a-sleep the dept.
“Things that we do or experience in private, things we might expect to read about in novels or talk about in therapy, have now generated a hidden-histories boomlet. The best of these works not only make the familiar strange, but they make us think differently about history and its intimate relation to our own lives.”
“Sleep, on the other hand, assassinates the person who might think about it. It’s not just that it’s a stretch to imagine how our sleep connects us to other times and places; it’s that we’re not even there when it happens. Dreaming is a possible exception, since it’s sometimes recoverable by our waking selves — which is part of why dreaming has a much longer historiography than the other 85 percent of the sleep cycle. But the other aspects of the sleeping self — characterized by non-productivity, maddening lumpishness, and obliviousness — are about as unavailable to us as is being born or dying.”
- “The Church of the Paranormal” — Shannon Fischer, Pacific Standard [HT William Thirteen]; from the i-want-to-believe dept.
“Don’t be shy. Depending on your poll of choice, anywhere from a third to nearly half of you either believe in ghosts or are pretty sure you do. And if not ghosts, then aliens, mediums, or astrology, for which belief has either held steady or risen over the last couple of decades. More than two-thirds of Americans hold at least one paranormal—unsanctioned by religion—belief, according to the Baylor Religion Survey. That’s more than voted in the 2012 presidential election.”
- Arnold Toynbee quoted at “Roadmap to an unstoppable strategy” — Stephanie Van Hook; from the i-love-it-when-a-plan-comes-together dept.
“Apathy can only be overcome by enthusiasm, and enthusiasm can only be aroused by two things: first, an idea that takes the imagination by storm; and second, a concrete, intelligible plan for putting that idea into action.”
- “The War on Reason” — Paul Bloom, The Atlantic [HT Arts & Letters Daily]; from the let-me-hear-your-body-talk dept.
“In a contemporary, and often unacknowledged, rebooting of Freud, many psychologists have concluded from such findings that unconscious associations and attitudes hold powerful sway over our lives—and that conscious choice is largely superfluous. ‘It is not clear,’ the Baylor College neuroscientist David Eagleman writes, ‘how much the conscious you—as opposed to the genetic and neural you—gets to do any deciding at all.'”
- “Does Reading Actually Change The Brain?” — Carol Clark of Emory University, Futurity [HT Disinformation]; from the i-can-go-twice-as-high dept.
“‘The neural changes that we found associated with physical sensation and movement systems suggest that reading a novel can transport you into the body of the protagonist,’ Berns says. ‘We already knew that good stories can put you in someone else’s shoes in a figurative sense. Now we’re seeing that something may also be happening biologically.’
The neural changes were not just immediate reactions, Berns says, since they persisted the morning after the readings, and for the five days after the participants completed the novel.”
- “The new theory that could explain crime and violence in America” — Scott C Johnson; from the taking-over-the-family-business dept.
“When the analysis was complete, Meaney saw an intriguing pattern. For the most part, the brains of suicide victims had similar receptor levels to those of people who had died in accidents. But in the samples from victims of childhood abuse, receptor levels were lower — just as with the rats. When he homed in on the cause of the difference, things got even more interesting. Meaney discovered that the gene for the receptor was covered by a chemical blanket that effectively silenced it — exactly the same silencing mechanism as seen in the rats that suffered poor maternal care.
The implication was significant: an abusive childhood might turn the volume down on this vital stress-response gene, leaving the abused vulnerable to stress, and perhaps suicidal impulses, later in life.”
- “Your Ancestors, Your Fate” — Gregory Clark, The New York Times’ Opinion Pages; from the upstairs-downstairs dept.
“The notion of genetic transmission of ‘social competence’ … may unsettle us. But studies … support this view.”
- “Jim Jarmusch: how the film world’s maverick stayed true to his roots” — Jonathan Romney, The Observer; from the if-you-look-like-you-could-be-then-you-are dept.
“The word ‘hipster’ invariably crops up in discussions about American film-maker Jim Jarmusch, not least because he looks the part. He is tall, lean, often wears shades and has a famous shock of hair that started turning silvery grey in his teens; his basso drawl completes the uncanny resemblance to a certain Hollywood great, which inspired Jarmusch to found a jokey secret society, The Sons of Lee Marvin.”
- “The Song of the Land: Bioregional Animism” — Sarah Anne Lawless; from the lay-of-the-land dept.
“It is hard to care deeply about something without any personal knowledge of it. Walking this road can start as simply as purchasing a regional field guide and going for a lot of walks with it, photographing and recording what you find. It can be as fun as taking an identification and foraging course with knowledgeable locals who will teach you ethics and proper stewardship as well to make sure you don’t damage or destroy the natural resources you’re learning to identify and use. Go camping, go travelling, go exploring, go on adventures in your bioregion. Walk the trails, canoe the lakes, explore the beach, climb the trees…
When you’re surrounded by nature, sit still, watch and listen.”
- Teju Cole, via tweet; from the thank-you-no-thank-you dept.
“You don’t decide to be a prophet. It happens to you, ruining your life, comforting distant people you’ve never met who may never thank you.”
- Jenna Lilla, via tweet; from the i-roam-around-around-around dept.
“The heroes are usually wanderers … a symbol of longing, of the restless urge which never finds its object of nostalgia for the lost mother.”
- “Magic and Your Lizard Brain: The Mind Tricks Behind Conjuring Ghosts” — Elizabeth Harper, Atlas Obscura; from the i-make-the-blue-cars-go-away dept.
“Your lizard brain is so reliably persistent that knowing how the trick is done doesn’t stop the effect from working.”
- “Why Is Academic Writing So Academic?” — Joshua Rothman, The New Yorker [HT Arts & Letters Daily]; from the sesquipedalian-tergiversation dept.
“Academic prose is, ideally, impersonal, written by one disinterested mind for other equally disinterested minds. But, because it’s intended for a very small audience of hyper-knowledgable, mutually acquainted specialists, it’s actually among the most personal writing there is. If journalists sound friendly, that’s because they’re writing for strangers. With academics, it’s the reverse.”
- “PantheaCon and the Growing Significance of Conventions as Spiritual Pilgrimage” — Crystal Blanton, The Wild Hunt; from the i-want-to-go-to-there dept;
“Nikki Jardin states ‘A spiritual pilgrimage is a physical journey toward a place of sacred or religious significance.’ This definition fits with how many Pagans, Wiccans, and Polytheists have come to revere Pagan conventions and festivals: As yearly spiritual pilgrimages for transcendent and communal enlightenment.”
- “Sheep reproduction is beautiful.” — Sunshine and Bunnies!
Priest/ess: In Advocacy of Queer Gnostic Mass by Michael Effertz, which was privately printed and circulated, has arrived at the library courtesy of the author. A trade paperback edition is in preparation and planned to be available in this Spring.
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.
There has been a bunch of activity around the notion of a Queer Gnostic Mass lately. The notion seems to be that the Gnostic Mass is not currently LGBT friendly because of particular policies, but that it should be. There is a book, Priest/ess: In Advocacy of Queer Gnostic Mass by Michael Effertz, that has been privately published and distributed. There was a review of the book by Hermetic Library fellow T Polyphilus. And, there was at least one widely mentioned post attempting a rebuttal to T Polyphilus’ review.
As an aside, I have to point out there’s always something. There seems to be some kind of law of conservation of energy at work around Ordo Templi Orientis. What I mean is that I’ve observed that there seems to be a constant background noise of complaint that remains constant no matter what actual rational issues may exist. There are for every issue that comes up, and every side of those issues, a mob of people who seem determined to get attention and validation from taking particular sides in any conflict they find, and seem to have little actual interest in the issues. Around any authentic issue there seems to be a busy buzz of annoying flies that actually ends up drowning out that issue with other agendas. So, as much as possible, I explicitly refuse to entertain or validate the meaningless constant background distraction from this issue with any more notice than this notice that I take no notice of the noise. (One diabolical beauty, of many, I’ve observed of the law of complaint conservation in action is that those buzzing will take refusal to entertain them as rejection of the core issue, because, of course, it’s all about them and their agenda, and not the actual issue; pro and con doesn’t matter for or to them either. The actual issue is just the delivery mechanism for the steamy, stinky payload of their pathological need for validation around which they can happily buzz angrily biting one and all.) And with that, hopefully, I’ve sent those people off on a spiraling tizzy so the rest of us can talk like adults.
Instead, I hope to focus on considering, in solidarity, what I do hear as actual and authentic dissent on this particular issue from LGBT members of the Order and body of the EGC, and try to be an ally to them. The thing about dissent is that it is difficult to hear, but that difficulty is often in direct proportion to the need to hear it. The thing about oppression is that it so often falls to the oppressed to educate the oppressors. The place of an ally and friend is to help create understanding and raise attention for those directly affected. I think I hear something authentic from my LGBT brothers and sisters, and have heard it enough that I think there must be something important there, though it may be hard and may require some more effort to hear. That the LGBT brothers and sisters are speaking out suggests that those of us who are not should redouble our effort to listen to their story.
What I hear is that LGBT brothers and sisters are feeling they are being treated unfairly and unequally within the Order generally because they specifically do not feel they have equal opportunity to take part in roles within the celebration of the Gnostic Mass that relate to their own lives. I hear that they want to take active part in the ritual, in a way that speaks to them, but feel that they cannot and moreover that they are not being heard.
With that said, I’m really only an ally here, or at least attempting to be one. I am particularly unqualified to make any definitive statements one way or the other, and am not a direct voice on this specific issue. On the one hand, I do not identify as queer or gay, and so I am not a member of the group who might legitimately claim to be affected by the issue, except that, in solidarity and community, to harm one is to harm us all. I am also not clergy in Ecclesia Gnostica Catholica, though I have been active in other roles in celebration of the Gnostic Mass. Nor am I part of the government or any governing body (than my own self, of course) of Ordo Templi Orientis. I am also not privy to the Supreme Secret of the Sovereign Sanctuary (though, let’s be honest, like everyone on born on this planet, and their dog, I do have some suspicions about which I’ll hold my tongue).
But, hey, I’ve got a blog, and some thoughts … and my aunt has a barn, so maybe I’ll put on a show! But, seriously, that’s all this post is: just some thoughts, that people can take or leave, consider or not. I’m just another student of the Mysteries recording my own current thoughts at this place and time.
Basically, this is an ideal opportunity to make a misstep by which I can alienate absolutely everyone involved by sticking my foot in my mouth about the issue, or, you know, something even more entertainingly anatomically awkward. Well … yay, and tally ho, I say! Once more into the breach! YMMV. Do not taunt Happy Fun Ball.
The issue is that, for public celebrations of the Gnostic Mass, the officers enacting the role of Priest and Priestess must be gender appropriate. The Priest must be of male gender and the Priestess must be of the female gender. For the purpose of this, a public celebration is any where non-initiates are present. For any celebration using the script of the Gnostic Mass which is gender-bent, or otherwise changed, it must not be public and moreover cannot be called a Gnostic Mass in public announcements.
The current policy prohibits certain kinds of participation. A person whose gender is male, whether queer or not, cannot enact the role of Priestess in a public celebration of the Gnostic Mass and a person whose gender is female, whether queer or not, cannot enact the role of Priest. Someone who is sexually male or female, but is gender identified as something else, however, can enact the role appropriate to their gender. The policy is about gender appropriate officers in the role of Priest and Priestess.
I think it is important to now introduce a distinction between what I’d call a “gender bent mass” and what I would understand to be an actual “Queer Gnostic Mass” but I think these two are getting as conflated as are gender and sexuality. To be clear, I will try to keep the term “gender bent mass” for a celebration of the rubric of the Gnostic Mass by officers in these roles which do not match their gender. I will also try to keep the term “Queer Gnostic Mass” for something which intends to be publicly celebrated with queer officers in roles and celebrates some, as yet unknown, mystery and symbolism of queer sexuality.
Thus, I suspect that there is already a serious confusion in the complaint as I’ve heard it because it conflates gender and sexuality, and conflates “gender bent mass” and “Queer Gnostic Mass”. But, I think there is something being talked about that reveals important things about the nature of the Gnostic Mass relevant to the discussion.
But, this specificity about gender for the roles of the Priest and Priestess means that for a public celebration of the Gnostic Mass, a queer male cannot act as Priestess and a queer Female cannot act as Priest. And, if one were not able to identify with one or the other in the gender binary, then one would not be able to be either.
The Gnostic Mass
The Gnostic Mass, which is the the central ceremony for public and private celebration of Ecclesia Gnostica Catholica, which E.G.C. is in turn the ecclesiastical aspect of Ordo Templi Orientis, is a eucharistic ritual written by Aleister Crowley in 1913 while in Moscow, Russia (interestingly this was on “The Ragged Ragtime Girls” music and dance theatrical tour). The ritual includes a great number of symbolic and structural influences, but it serves a bold and ambitious purpose:
“In composing Liber XV, Crowley attempted to uncover the hidden Gnostic tradition concealed within the ceremony of the Mass, to liberate it from bondage to the Scholastic theories and dogmas of Christian theology, and to demonstrate the fundamental continuity between this ancient tradition of Wisdom and the modern revelations and liberating philosophy of Thelema.” — T Apiryon [via]
Additionally, the ritual, while being esoteric in nature was also to be precisely specific to Nature:
“I resolved that my Ritual should celebrate the sublimity of the operation of universal forces without introducing disputable metaphysical theories. I would neither make nor imply any statement about nature which would not be endorsed by the most materialistic man of science. On the surface this may sound difficult; but in practice I found it perfectly simple to combine the most rigidly rational conceptions of phenomena with the most exalted and enthusiastic celebration of their sublimity.” — Aleister Crowley [via]
There is a great deal of writing about the Gnostic Mass and various aspects of the rite, which is understandable since it has such a central place for EGC and OTO, and one can research much of that at the Hermetic Library. But, what should be clear is that the Gnostic Mass has a purpose in existing in a particular way, and in presenting certain symbols intended to reveal particular ideas. One of these ideas is the IX° secret contained in the system of the OTO:
“Liber XV, the Gnostic Mass, is the central public and private ritual of the OTO and EGC, being itself a IX° operation. All of the secrets of the Order are contained within it, in symbol and ceremony.” — Fr V.I.T.R.O.L. [via]
While the secrets of the Order are contained in this ritual, they are at least veiled to some extent in the rite. The secret is enacted symbolically within the ritual, when it is celebrated properly. Theories about this IX° secret are like assholes, but that’s actually a different degree and, at any rate, the secret is above my pay grade. I’ve been privately assured by at least one person I believe to be in a position to know that, in fact, not all the material is out there in spite of how much is that has been revealed. However, I also noted the curiousity that, in his extensive biography about Aleister Crowley, Perdurabo, Richard Kaczynski points out that Crowley’s own understanding of the secret held by OTO continued to evolve as he experimented with it, even after the time when his scholarly and instructional libri about the secret were written, to the point that those libri “were obsolete even as they appeared” (Kaczynski, 275). So, anyway, who knows? Who knows and when did they know it? “And who with And how many times.”
Anyhow, the point is that there is something there which is being demonstrated by the celebration of the ritual which is of central importance to the EGC and OTO, and the secret that is revealed by the initiatory system.
The EGC Manual
The EGC Manual in use by OTO makes clear in many ways the attention to detail that is given to the proper presentation of the rites so they are “rightly performed with joy & beauty” [Liber AL II 35], especially the Gnostic Mass. Specifically related to this discussion, from the EGC Manual (rev jan 20 ’97):
Section III A 2 a: “A public celebration of the Gnostic Mass is one which is open to members of the pubic; or which is noticed in any official OTO publication under the name “Gnostic Mass”, “Gnostic Catholic Mass” or “Liber XV” or equivalent names. A private celebration of the Gnostic Mass is one at which the individual participants are all initiate members of OTO of at least 0º. Private celebrations of the Gnostic Mass may be held for initiates of higher degrees as well.”
Section III A 2 k: “For public celebrations of the Gnostic Mass, the role of Priest shall be filled by a man, and the role of Priestess shall be filled by a woman.”
So, from these two, if an event is called a Gnostic Mass, even if open to 0°+ only, it would still be public. So, simply calling it a “Mass” or “Gender Mass” or something similar even if publicly announced on a calendar or newsletter would be okay. Also, if not actually announced on an official OTO publication, calling a gender switched Gnostic Mass a “Gnostic Mass” appears to be fine as well. Also, that III A 2 k specifically details gender for public mass celebrations clearly does not prohibit gender bent private celebrations.
My recollection is that there is also a comment somewhere, perhaps in a newer revision, which further clarifies the definition of “man” and “woman” to be something like “living as …” but that may have been something from my Bishop, since I don’t see it in the copy of the manual I have at hand.
The manual specifically states (at III B 1) that modification to the rubric must be approved by the Patriarch, whether for private or public celebration. But, I think, on the topic of a gender bent mass, as a potential change, the permission is implicit without further being sought.
My current reading is that for serious changes to the rubric of Liber XV, one is better off simply writing one’s own eucharistic ritual, and not using more than the structural outline of Liber XV or the text as inspiration and not source material. However, my reading is still that a gender bent private celebration does not reach the level of a “modification” of the rubric, and so, as long as the other issues around performance and how one publicly talks in official publications are followed, gender bent is not just well-contemplated by the manual but completely kosher under the circumstance mentioned.
Also, I suppose, that the Bishop(s) supervising the various participants would have some say as well, in regard to the participation of each individual they supervise. So, that might be a thing.
The Note in the Rubric
There is a note that exists in the rubric, from even the very initial publication of the Gnostic Mass when it appeared in the International, about the officers other than the Priest not taking communion during the ritual:
“The PRIESTESS and other officers never partake of the Sacrament, they being as it were part of the PRIEST himself.” [via]
I find myself coming back to this note often in my thinking about the mass. For me this note makes it absolutely clear that the ritual is a symbolic representation of the work being done within the ceremonial magician, and seems to be a dramatic demonstration of an internal process. If all the roles are part of the Priest then the person enacting the ritual is doing so from the perspective of Priest, and that the role of Priest is in fact an internal aspect of the ritualist. Each role can be seen as an aspect of a single person.
Thus the Priest represents male gender of the ritualist. The Priestess represents the female gender of the ritualist. During the rite, there is an interaction between these two internal genders that takes place. It seems self-evident that these two genders are particular and specific, exist within each person, and are necessary for the ritual to have effect; and that this necessity seems to me to be the reason for the policy around gender bent public presentations of the ceremony. In order to not confuse those attending a public celebration of the Gnostic Mass about the drama being presented, E.G.C. requires the role symbolically representing the male within the Priest is enacted by someone whose gender is male, and the role symbolic of the female within the Priest is enacted by someone whose gender is female. This necessity may also suggest some particularly specific nature to the “sublimity of the operation of universal forces without introducing disputable metaphysical theories.” It seems to me that one element of the symbolism reflects certain natural and scientific facts about the requirements for human reproduction, facts which are necessarily true no matter whether those humans are of any particular gender or sexual orientation. Without the operation of these two gender roles within the ritual and the ritualist, the ritual is not the same, and may, in fact, no longer represent the operation of the secret.
Sexual Polarity from a Male Perspective
In a note about The Saints collect of Liber XV, Helena and Tau Apiryon offer a quote from Hymenaeus Beta, current OHO of OTO:
In his address to the Women’s Conference in 1996 (see The Magical Link, Fall 1997 e.v.), the Patriarch Hymenaeus Beta described the Gnostic Mass as a ‘celebration of the sexual polarities and their cosmic and natural interplay’ from a male perspective, having been written by a man. With regard to the list of Saints, he said, ‘It is a list of the small handful of men and man-gods who, in the opinion of the author of the Mass, understood the divinity of woman. […] Someday, perhaps not soon, but who knows, a woman adept of the Sovereign Sanctuary will manifest the genius to compose a Mass in which the female takes the more active role, and the male the more passive (as with siva and sakti in Hinduism) — in which the Deacon, speaking for the Priestess, can claim communion with the women in history that have perceived the divinity of man.'”
The point here is that the Gnostic Mass is a particular ritual demonstrating particular things from a particular perspective. Other rituals are not only possible but, perhaps, even anticipated, that might offer a different perspective on that ‘cosmic and natural’ sexual polarity.
I’m going to introduce a metaphor. It’s not perfect, but for my purpose it seems useful even so. If all the roles in the Gnostic Mass are “parts of the priest” then one might talk metaphorically about the roles as specific parts. One might talk about the Gnostic Mass as the Left Hand adoring the Right Hand. If one were left handed, one might want to use the Right Hand to adore the Left Hand, or the Right Hand to adore another Right Hand. But, the actual story of the Gnostic Mass is that the Left Hand is adoring the Right Hand. It is certainly possible to write and celebrate a ritual in which the Right Hand adores the Left, or the Right adores the Right, or even the Left adores the Left; but, that isn’t the same story. These changes change the narrative into something else, to varying degrees into a different story.
Now, it may be that in casting the roles in the story of Left Hand adores Right Hand, that the person cast does not for some reason have use of their Left Hand. For example, in the case of Christy Brown, dramatized in the movie My Left Foot, whose only controllable limb was his left foot, it might not be possible. (Gadzooks, but I can already hear the peanut gallery shouting “Are you saying gay people are disabled?!”) In less extreme cases, one might find it interesting to use one’s Right Hand in place of the Left Hand as an experiment in casting against character, or any number of other reasons one might make various modifications to the presentation of the story Left Hand adores Right Hand.
But, the important thing in telling the story Left Hand adores Right Hand is that the narrative not be modified so much that the message is lost. One might put on a performance where a Right Hand is used in the role of Left Hand, but the audience might get confused if the poster didn’t make clear that the performance was intended to be experimental, or they may assume that the story is actually Right Hand adores Right Hand instead, and misunderstand completely.
Moreover, one could write rituals where the Left Foot adores the Right Hand, and so forth, where one specifically means that the Left Foot adores Right Hand, but how does one tell the difference between the ritual Left Foot adores Right Hand from the ritual of Left Hand adores Right Hand where Left Foot is used in the place of Left Hand for some practical reason? The audience is likely to be confused, especially if they are not savvy to the original story, and, really, since the original story is a secret, that’s most people; but also for the person who wanders off the street, and has heard nothing about the ritual at all, there must be a lot of potential of confusion and then consternation at the obfuscation of the intended narrative.
Another Gnostic Mass
It seems like there should be a story about the ‘cosmic and natural’ sexual polarity from other perspectives, and I’m not sure why no one is writing it. Maybe there is, as yet, no one within the Sovereign Sanctuary able or inspired to do so. But that is, again, different than a Queer Gnostic Mass.
For a Female Gnostic Mass, one “in which the female takes the more active role, and the male the more passive […] in which the Deacon, speaking for the Priestess, can claim communion with the women in history that have perceived the divinity of man,” I have found myself idly wondering if such a thing might needs must be written by a queer female writing about the perceived divinity of man from a female perspective, just as Aleister Crowley wrote the ceremony about perceived divinity of woman from a male perspective. For a truly Queer Gnostic Mass, maybe such as thing could be written by a straight member of the Sovereign Sanctuary … or maybe I’m taking my perception of the creative formula a bit too far and strictly, but it amuses me to consider it natheless.
Perhaps there needs to be more LGBT membership in the Sovereign Sanctuary, because from my almost completely limited perspective that body, about which I know very little except for hearsay, seems to be sorely lacking in diversity beyond white hetero-normative committed couples. Does that body match the formula of the Gnostic Mass by chance or design? Is that demographic the chicken or the egg for the issue of LGBT feelings of being treated unfairly? I don’t know about this beyond idle speculation. “Shove me in the shallow waters Before I get too deep.”
I’m not sure what the magical and natural formulae are that would be represented in Queer rituals because there is a specific formula involved in the existing Gnostic Mass, which, while veiled, seems pretty clearly demonstrated. After all, perhaps quite specifically, “I confess one Baptism of Wisdom whereby we accomplish the Miracle of incarnation” in the Creed. If not told well or if the ritual were modified that formula might be obscured beyond recognition. If the Gnostic Mass is a ritual that has a particular narrative built around a central secret, then changing the narrative might start with a different central secret. It seems the narrative should be informed by the source, not the other way around. So, the first thing that might happen is the central secret needs to be interrogated by someone (that knows it, who is a cunning linguist, and is also a prodigious prestidigitator) to figure out if another narrative can be told. And, if there are other related but different Queer formulae, whether different narratives can be told about those different central secrets well enough within the structure of the Order. Or, maybe some of this has been worked by those in a particular degree outside the general plan of the order, but I could only speculate on that.
“… recent researches into the mysteries of the IX° have compelled me to add an XI°, to illustrate a scientific idea which has been evolved by the results of recent experiments.” — Aleister Crowley [via]
A matrix of ritual might be possible which would offer an array of rites to satisfy anyone’s curiousity or general proclivities. But, even a drama queen like Aleister Crowley only wrote the one ritual from the male perspective on the perception of female divinity, and kept it as the single core ritual of OTO. So, it may simply be that there is only that one narrative possible within the structure of OTO and from the secret at the core of the Sovereign Sanctuary; because to change these too much would change the story into something else, or would be to make up a story that is completely fictional and not based on a real secret held by the Order.
Honestly, after so much time no one’s come up with anything, I’m not holding out a lot of hope. If Aleister Crowley didn’t, and no one that’s raised the issue has since, come up with something … but, like so many things, raising an issue and hoping that someone else will solve it is the exact opposite of the fact that raising an issue is really an opportunity to self-volunteer to write original eucharistic Queer ritual rubrics and organize public celebrations of them, and eventually why not a Queer ritual-a-thon? Even if an official Queer Gnostic Mass isn’t available, there’s plenty that could be done. It may not be possible until there is enough LGBT presence in the Sovereign Sanctuary, assuming that there isn’t already, for there to be someone able to make an actual Queer Gnostic Mass, as opposed to just a Gnostic Mass told differently, possible, so perhaps that just means that those who identify as LGBT should redouble effort to advance in the Order so they can seduce the project to fruition by building a firm foundation first.
In other words, there may be ways to celebrate the ritual of Left Hand adores Right Hand using one’s right hand in the role of the left, for practical reasons, though it may appear awkward; but maybe it just ruins the narrative to use one’s left foot and that’s not even to mention using one’s right foot in the role. Further, when the My Left Hand poster advertising the event says the ritual is one thing, to tell an entirely different story of My Right Foot seems definitely not correct, and would be right out of order.
[Originally posted over on John Griogair Bell’s Blog at My Right Foot, or the Potentially Awkward Issue of Inappropriately Adoring Body Parts]