Sitting around all night in a dark apartment with the TV and computer screens providing all the ambient light is bound to affect your perception after a while.
Scott Meyer, Off to Be the Wizard
Sitting around all night in a dark apartment with the TV and computer screens providing all the ambient light is bound to affect your perception after a while.
Scott Meyer, Off to Be the Wizard
To escape, the Spiritual Entity manifests an Image it adopts for him, like a veil. It pretends the Image is moving in a certain direction so the Eye will follow it. At which point the Spiritual Entity escapes its confinement and disappears. Whoever knows this and wishes to maintain perception of the Spiritual, must not let his Eye follow this illusion. This is one of the Divine Secrets.
The Meccan Revelations by Muhiyuddin Ibn Arabi
Quoted in Usman T Malik, The Pauper Prince and the Eucalyptus Jinn
Imagine a sacred wand that has the power to transform existential truths into celestial realities; picture a universal symbol that when gazed upon could raise human consciousness to a higher order of perception
First review: for those, who (like me) have previously followed Palahniuk’s work with great interest and have read several of his other books. This one is a winner. It does use the anagnoresis formula that he refined in his early novels, but it does so better than ever. It also involves the praeternatural dynamics of stories like Lullaby and Diary, but this time the approach is science-fictional rather than fantasy-occultist. The “oral history” conceit plays to Palahniuk’s strengths of idiosyncratic voices, unreliable narration, and epigrammatic punch. If you’ve read and enjoyed other Palahniuk books, you know you don’t want me to tell you the plot, but the key themes include epidemiology, perception of time, control in urban societies, and messianic mythopoeia.
Second review: for the uninitiated. This book will take you for a wild ride. If you want a nice linear plot development where each piece immediately makes sense by being added to the ones that have come before, don’t bother. In fact, the author exhibits the entire story on page four, in a sort of one-paragraph Shakespearean prologue replying to the question of how the speaker got such a good deal on an airplane ticket. But don’t get too comfortable in the first hundred pages, because when you leave the small-town setting, you won’t be in the world you had likely imagined. And you’ll have no idea what’s really going on until the last 20 pages out of over 300. What you will have is more sardonic humor, gutwrenching pathos, and profound ideas than you can shake a stick at. If you can take that sort of bewilderment, then by all means you should.
Third review: for my brother and sister Magicians. You never thought the Secret Chiefs could be like this! I’ll see your Mahatma and raise him a Phil Dick and two David Cronenbergs. “Sun and moon give time the form of day and night. Sushumna is the eater of time. This is declared to be a secret.” (Hatha Yoga Pradipika 4.17) [via]
Sexual Ambivalence: Androgyny and Hermaphroditism in Graeco-Roman Antiquity by Luc Brisson, translated by Janet Lloyd, a 2002 paperback from University of California Press, is part of the collection at the Reading Room.
“This fascinating book collects and translates most of the extant Graeco-Roman writing on human beings, divinities, animals, and other creatures who were both female and male. Luc Brisson provides a commentary that situates this rich source material within its historical and intellectual contexts. These selections—from mythological, philosophical, historical, and anecdotal sources—describe cases of either simultaneous dual sexuality, as in androgyny and hermaphroditism, or successive dual sexuality, as in the case of Tiresias (the blind Theban prophet), which are found through the whole span of Graeco-Roman antiquity. Sexual Ambivalence is an invaluable sourcebook that gathers this suggestive, yet hard to find, material in one convenient place.
In addition to including such familiar sources as the myth of Salmacis and Hermaphroditus as told in Ovid’s Metamorphoses and Aristophanes’s myth of the origin of the sexes and sexuality in Plato’s Symposium, Brisson also discusses cosmogonic mythology in Hesiodic poetry, the Orphic Rhapsodies, Gnosticism, the Hermetic Corpus, and the so-called Chaldean Oracles. He presents the manifold variants of the myth of Tiresias, as well as many other sources.
These ancient stories deepen our awareness of how strongly the polarity of sexuality colors our entire perception of the world and are profoundly relevant to our thinking today.” — back cover
The Portal of Initiation: A Rosicrucian Mystery Drama & The Fairy Tale of the Green Snake and the Beautiful Lily, by Rudolf Steiner and Johann W von Goethe, respectively, the 1981 second revised edition from Spiritual Literature Library (Garber Communications), is part of the collection at the Reading Room.
“The Portal of Initiation: A Rosicrucian Mystery Drama, can best be described in Rudolf Steiner’s own words:
‘When one has worked one’s way through to an understanding perception of the world, the living need is felt to form ideas no longer, but to create artistically, that is, plastically, or in color, or musically, or poetically. In my Mystery Dramas I myself tried to give what cannot be expressed in ideas about the nature of the human being. … This leads us to enjoy, to seek out, to contemplate what one cannot possibly experience in thoughts, but in living figures, as they appear in the dramatic pictures; then we let the figures of the drama really work upon us. … Art must be added to what is abstractly known if true knowledge of the world is to be attained. Further, when such perception is attained and presses toward creative form, this experience penetrates so deeply into the human soul that this union of art with science produces a religious experience.’
‘Today, humanity may not yet be inclined to absorb into external culture what can spring from the spiritual life. however, at least in artistic pictures we can show how life may develop, and what in the form of thoughts and feelings flows into our souls and permeates them. The result can be the kindling of the presentiment that out of its present, humanity must go toward a future in which it will be able to experience the streaming down of spiritual life into man on earth. For humanity is approaching an age when man will perceive himself as the intermediary between the spiritual world and the physical world. These performances were given in order that this presentiment might be awakened.’
Steiner spoke repeatedly about the importance of Goethe’s Fairy Tale, not only in relation to the spiritual striving of our time in a general sense, but in his first Mystery Drama, The Portal of Initiation, he drew upon many of the basic themes of the Fairy Tale. Steiner also indicated that the way the pictures in Goethe’s Fairy Tale ‘unfold themselves’ shows that they possess the power ‘to transform the human soul’ which opens itself to them. He also once characterized the Goethe Fairy Tale as the ‘archetypal seed’ which offers the possibility of a new order of social life amongst humanity as a whole, and described it as the foundation upon which he based his teaching concerning the modern Science of Spirit, Anthroposophy.
Although they are surrounded by the remarkable conveniences modern technology has placed at our command and the degree of ‘freedom’ this has made possible, many people today would agree with Goethe’s observation, made long ago: “Whatever sets the human spirit free without giving us mastery over ourselves is harmful.’—ANd with this awareness goes the recognition that despite the marvels of technology, designed to set men free to an ever-increasing degree, there nevertheless prevails a widespread feeling, a longing to return ‘home’, to experience the unique guidance of the star of one’s individual destiny. … Goethe’s Fairy Tale offers, in form of artistic images, the first steps on the path which at length will enable a man to come to know himself as a being of body, soul and spirit, with all this implies. Thus the Fairy Tale of Goethe may become ‘everything’ or ‘nothing’ for the reader—and it is left entirely to his own individual freedom to let it ‘speak’ its significance to him.” — back cover
Sex and Drugs: A Journey Beyond Limits by Robert Anton Wilson, the 1987 first Falcon Press paperback edition, is part of the collection at the Reading Room.
This is the edition from the old Falcon Press. The book is now available from New Falcon Press as Sex, Drugs & Magick: A Journey Beyond.
“We all find it hard to believe that reality is as much our own creation as Professor Rogers’ research and poet Sandburg’s parable suggest. Conservatives, who pride themselves on having a ‘hard-nosed’ and ‘realistic’ attitude to the ‘brute facts’ of life, are suspicious of anything that introduces subjective elements or implies that the ‘brute facts’ may exist only in their own heads. Liberals, dogmatically committed to what they believe is scientific skepticism (mostly, in fact, popularizations of obsolete pre-Einstein physics), are wary of any idea that seems to open a door to ‘mysticism’ or (God forbid) traditional otherworldly religion. And radicals, of course, react like a bull toward a colored cloth when confronted with notions that imply (in Shakespeare’s words) that ‘nothing is but thinking makes it so,’ since that could easily lead to telling the poor that the proper mental attitude, and not more government spending, is the cure for their miseries.”
“As I said, this book cannot hope to end this perennial quarrel between the conservative Establishment and the adventurous young. All I reasonably can try to accomplish here, in treating mostly the sexual aspect of the drug revolution, is to shed light on these ‘benign, thoroughly charming, even glorious’ aspects of the alternate programs and alternate perceptions that certain drugs create. This should at least give the ordinary reader some insight into the motives of those who subscribe to the drug revolution, which is hardly the insane scramble for self-destruction portrayed by its most hostile critics.” — Introduction
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, 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 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.
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.
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.
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]
“Indeed there is nothing more dreary and dismal than Masonic literature and Masonic histories, which are usually devoted to considering merely unessential material relating to the external development of the Craft and to its antiquarian aspect. They fail entirely to deal with its vital meaning and essence, a failure that, in some cases, may be intentional, but the more often seems due to lack of knowledge and perception, for the true, inner history of Masonry has never yet been given forth even to the Craft itself.” [via]
You may be interested in Doctrine of the Will newly added this month over at Project Gutenberg.
“Every perception, every judgment, every thought, which appears within the entire sphere of the Intelligence; every sensation, every emotion, every desire, all the states of the Sensibility, present objects for the action of the Will in one direction or another. The sphere of the Will’s activity, therefore, is as extensive as the vast and almost boundless range of the Intelligence and Sensibility both. Now while all the phenomena of these two last named faculties are, in themselves, wholly destitute of moral character, the action of the Will, in the direction of such phenomena, constitutes complex states of mind, which have a positive moral character. In all instances, the moral and voluntary elements are one and identical.”