“It’s being made to learn things not on purpose. It’s unfair,” he said. “It’s sly.”
Edward Eager, Half Magic
“It’s being made to learn things not on purpose. It’s unfair,” he said. “It’s sly.”
Edward Eager, Half Magic
An irregular hodgepodge of links gathered together … Omnium Gatherum for May 14th, 2014
“Detractors of rock n’ roll have long called the genre, the ‘Devil’s music,’ so in some ways, it’s all too natural that Gary Lachman (known by his stage name Gary Valentine, to some), who is a founding member of Blondie, and has shredded with Iggy Pop, should eventually become an expert on mysticism and the occult. His latest work, Aleister Crowley: Magick, Rock and Roll, and the Wickedest Man in the World (available May 15) tackles not only the life and times of the illustrious figure, known by many as The Great Beast, but also the collision of Crowley’s legacy with popular culture.”
The review includes this apropos and awesome typo (emphasis added): “Crowley’s word is a strange one indeed, and wrapping one’s mind around it can be a substantial challenge at times.”
“One of these lectures introduced me to the character of ‘Jesus the magician’ and the work of Prof. Morton Smith, who claimed that Jesus’ conduct within the Gospel material constituted a ‘coherent, consistent and credible picture of a magician’s career.’ The theory that the historical Jesus was actively practicing magic and that this behaviour is reflected in the Gospel materials was a very intriguing proposal and immediately stimulated a personal interest in this field of research. This curiosity culminated in the submission and acceptance of my PhD thesis …”
“But the software of God, which is the downloading of cosmic apps, should be understood as nothing more than a contemporary parable to explain in understandable terms the gifts and abilities that the Living God gives people on a natural and supernatural level, the gifts of the Spirit. Tragically, most of the modern Pentecostal and Charismatic movements which emphasized these gifts did so in a very distorted and degraded manner, so that these terms have become synonymous with hyper-emotionalism, crazy behavior and aberrant behavior. This is a degradation and improper use of both the software and the apps. They did not read the basic operating instructions provided in the manual.”
“The modern so-called Satanists who make all the noise are not really Satanists. They don’t actually believe in Satan. Most are atheists who couch their so-called ‘Satanism’ in terms of resistance or philosophy. It’s not a religion, but a critique of religion, or somesuch blather. It’s all theater.”
“The black mass emerged again in the 19th century in the salons, universities, and intellectual circles of Europe, which was the wellspring of modern occultism. Lacking much primary documentation, the upper classes mostly invented their version of a black mass influenced by literature and structured around a simple inversion of the Catholic mass. No real tradition directly linking medieval diabolism to modern so-called Satanism exists, which means horror movies, fiction, and imagination are at the root of most modern practice.”
“[Peter] Watson is more optimistic about the possibility of an emotionally satisfying atheism. His proposal is that we use art and literature to comprehend and re-enchant the world that science has made foreign. Science is one way of understanding the world; art and literature another, he seems to say. Science provides technology, medicine and abstract knowledge; art provides meaning, purpose and a different, more intimate and immediately relevant kind of knowledge. God’s death just means that we need to construct our own, non-authoritative narratives and art, replete with purpose and meaning. Instead of one unified story to which everyone subscribes, we should play around with a plurality of downgraded stories, which can form the basis of our day-to-day lives.”
“Physicists from the FOM Foundation and the University of Amsterdam have discovered that the ancient Egyptians used a clever trick to make it easier to transport heavy pyramid stones by sledge. The Egyptians moistened the sand over which the sledge moved. By using the right quantity of water they could halve the number of workers needed. The researchers published this discovery online on 29 April 2014 in Physical Review Letters.”
“The Egyptians were probably aware of this handy trick. A wall painting in the tomb of Djehutihotep clearly shows a person standing on the front of the pulled sledge and pouring water over the sand just in front of it.”
“Elixir is based on the escapades of Edward Kelley and John Dee, a famed occultist duo in Renaissance England who professed the ability to summon angels and to conduct alchemy. […] [Edward Kelley (Christy Hawkins)] concocts a cunning plan to unlock his colleague’s wife Jane’s (Naomi Takita) chastity belt and pacify the emperor simultaneously, convincing Doctor Dee (Stephen Weir) the elixir should be made from wizard seed and a cuckold’s tears.”
“New research published this week by two teams of scientists confirmed what Bram Stoker and countless philosophers, scientists, and cannibals have long posited — there’s an indisputable relationship between blood and aging.”
“‘When we added young blood, the older mice not only looked better, but they became cognitively better,’ Saul Villeda, the principal investigator at UCSF’s Villeda Lab, told VICE News. ‘It’s like we can turn back the clock on some parts of aging.'”
“It had long been assumed that no sound or moving images survived from Orson Welles’s legendary ‘Voodoo Macbeth,’ the Federal Theatre Project’s 1936 Harlem stage production of Shakespeare’s play, set in Haiti with an African American cast. But priceless historical footage can turn up within unlikely places. This long-forgotten record of the first professional play staged by Orson Welles was found in another film, the U.S. government-produced We Work Again, a Depression-era documentary on African American employment.”
“Last October, [David] Jacques led an archaeological dig at a site 1.5 miles from Stonehenge. His team unearthed flint tools and the bones of aurochs, extinct cow-like animals that were a food source for ancient people. Carbon dating of the bones showed that modern-day Amesbury, an area that includes the dig site and Stonehenge itself, has been continuously occupied since 8820 B.C. Amesbury has now been declared the oldest continually occupied area in Britain.
The finding suggests that Stonehenge was built by indigenous Britons who had lived in the area for thousands of years. Previous theories held that the monument was built in an empty landscape by migrants from continental Europe.”
“Seen from above, the jagged rocks strewn about the Chincha Valley desert in Peru seem inconspicuous. But stand in the desert itself and these rocks form lines that stretch toward the horizon. Researchers have found that these lines were probably ancient signposts for the Paracas culture more than 2000 years ago, guiding people across the desert to gathering places for the winter solstice.”
“HD 162826 is 15 percent more massive than our Sun, and is about 110 light years away in the constellation Hercules. It’s not visible to the naked eye, but it is bright enough to be seen through binoculars.
Astronomers had been observing the star for almost two decades without realizing it’s the long-lost sister of the Sun.”
“Say what you like about MacGregor Mathers, but on one point he was resolute: he would not brook gossip about Fratres’ and Sorores’ lives — this being a matter purely between themselves and their God. […] Mathers’ firm stand has led to a progressive consequence: the Golden Dawn was the first magical order to adopt a modern approach to tolerance. However, the Western Mystery Tradition was almost derailed by the efforts of Dion Fortune.”
“Little is known of the origin of the big headed entity known as Lam. All that can be known for sure is that this image was drawn by Aleister Crowley to depict a being that was summoned during a magickal ritual titled The Amalantrah Working. This sketch later hung on a gallery wall at Crowley’s Dead Souls exhibition in Greenwich Village, New York, in 1919.”
“Things get weirder, when the image is reversed, an image of an owl emerges! Granted, I’m seeing owls everywhere I look these days, but still.
Also, the name Crowley has OWL embedded right in it.”
“In 1898 the Wickedest Man in the World was feeling thoroughly sorry for himself. The occultist Aleister Crowley’s first great love affair, with fellow Cambridge undergraduate Herbert Jerome Pollitt, was in ruins, and he took to poetry as his only solace.
‘When my sick body in his love lies drowned/ And he lies corpse-wise on me, nor will rise/ Though my breath shudders, and my soul be dead,’ he wrote — and much, much more — in a tiny notebook of unpublished manuscript poems which has recently resurfaced.
The actor and rare book dealer Neil Pearson, who will exhibit the little book at the Olympia antiquarian book fair in London later this month, concedes that this is not great poetry. ‘The verse is rather broken-backed, and vulgar where he is trying to be honest. But it was written at a time when he was feeling heartbroken and vulnerable and it does somehow humanise him — and God knows Aleister Crowley, more than most people, needs humanising.'”
“It’s often encountering the faith of others that I’ve found most disturbing. I don’t wish to scorn faith as it’s a universal part of human consciousness. But as such, it’s a deep puzzle, and I’m interested in its effects and manifestations. I worry about the effects of it, especially in our increasingly conflicted religious world.”
“Grappling with myths has been my principal interest for years, even to a certain extent, my cause: to put the study of imaginative structures back into the frame when confronting important issues. Not to think of imagination and fantasy as merely childish, or to dismiss them as having no purchase on reality.”
“Myth and fairy tale have definitely returned. First of all there’s a generation who have grown up on Dungeons and Dragons, Tolkien and Narnia, and now, Philip Pullman and Harry Potter. I haven’t read the Twilight stories so I probably shouldn’t talk about them, but I have watched one of the films, and it seems to me that it’s an example of the problem of attenuation: instead of getting richer, these stories are being told in a less rich way, and the vampires are being tamed!”
“One way to think of the New Gnosticism, then, might be as the overturning of an analytical negation (Language Poetry). It includes, also, a reversal of the ‘old’ Gnosticism: which was itself a sort of skeptical deconstruction of canonical Biblical texts.”
“The infinite starry realm of scribbling, scrambling poets every now and then produces a new galaxy, that is, a new movement or school. These emergent phenomena always generate a contradictory mix of enthusiasm and doubt.”
“The Law applies equally for everyone; each person, each creature, has their own will to do. It’s not my business to figure anyone else’s will out for them.”
“‘Pure Will’ ‘unassuaged of purpose’ sounds like it can mean anything, everything, or nothing. I consider that people consist of the totality of what they do (which of course includes what they think). The idea of their having some sort of ‘being’ separate from their doing, or for that matter some sort of ‘will’ other than their total doing seems superfluous to me. I can however appreciate the idea that doing some things may tend to give better results than doing others, and to this extent I can understand ‘Do What thou Wilt’ as an exhortation to do the very best of what you can possibly do and love to do, as so many people settle for mediocrity and lousy compromises.”
“2. For not only in very ancient times was the relation of the lunar to the solar year in great confusion among the Romans, so that the sacrificial feasts and festivals, diverging gradually, at last fell in opposite seasons of the year, 3. but also at this time people generally had no way of computing the actual solar year; the priests alone knew the proper time, and would suddenly and to everybody’s surprise insert the intercalary month called Mercedonius.”
“5. But Caesar laid the problem before the best philosophers and mathematicians, and out of the methods of correction which were already at hand compounded one of his own which was more accurate than any. This the Romans use down to the present time, and are thought to be less in error than other peoples as regards the inequality between the lunar and solar years.
6. However, even this furnished occasion for blame to those who envied Caesar and disliked his power. At any rate, Cicero the orator, we are told, when some one remarked that Lyra would rise on the morrow, said: ‘Yes, by decree,’ implying that men were compelled to accept even this dispensation.”
“A few fringe professors have caused rumblings with their controversial claim that three hundred years of human history have been entirely made up.”
“For billions of years, the history of life has been written with just four letters — A, T, C and G, the labels given to the DNA subunits contained in all organisms. That alphabet has just grown longer, researchers announce, with the creation of a living cell that has two ‘foreign’ DNA building blocks in its genome.”
“‘What we have now is a living cell that literally stores increased genetic information,’ says Floyd Romesberg, a chemical biologist at the Scripps Research Institute in La Jolla, California, who led the 15-year effort.”
“Researchers have known for decades that the eye does much more than just detect light. The dense patch of neurons in the retina also processes basic features of a scene before sending the information to the brain. For example, in 1964, scientists showed that some neurons in the retina fire up only in response to motion. What’s more, these “space-time” detectors have so-called direction selectivity, each one sensitive to objects moving in different directions. But exactly how that processing happens in the retina has remained a mystery. […] Enter the EyeWire project, an online game that recruits volunteers to map out those cellular contours within a mouse’s retina.”
“The octopus’s nervous system is a fascinating one. Some two thirds of its neurons reside not in its central brain but out in its flexible, stretchable arms. This, researchers suspect, lightens the cognitive coordination demands and allows octopuses to let their arms do some of the ‘thinking’—or at least the coordination, problem-solving and reaction—on their own.
And these arms can continue reacting to stimuli even after they are no longer connected to the main brain; in fact, they remain responsive even after the octopus has been euthanized and the arms severed.” [via]
“Octopuses are so smart they get bored. Aquarium staff have learned to be wary of a bored octopus because they’ve been known to break the monotony by eating their own arms. That tends to scare the kids.” [via]
“The art world has become safer, less dangerous and less disturbing than it ought to be today. The giant in the night, H.R. Giger, has died, it is being reported. […] Giger is dead. His shadow remains cast over our future. The shadow moves.”
“Hubbard’s sonic space opera is, as you might imagine, a staggeringly strange piece of work, a bewildering cross between Queen’s Flash Gordon soundtrack (whose hero is referenced in the shameless opening track ‘Golden Age of Sci-Fi,’ along with Superman and Buck Rogers), an amateur radio play, and a campy audiobook that goes overboard with special effects and musical cues. If you have not recently read all 1,050 pages of Battlefield Earth or seen the film, the album is completely incomprehensible; if you’re familiar with the story, it’s mildly comprehensible.”
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.
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:
- I am wrong about the purpose of E.G.C. clergy,
- 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,
- Clergy do not have the authority to impose their own interpretation on the Gnostic Mass, because it is not a vehicle for personal expression,
- I obscure and misrepresent E.G.C. policy concerning private and public celebrations of queer Gnostic Mass,
- 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,
- Restricting queer Gnostic Mass to private celebrations enhances it, and
- 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.
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.
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.
“If we conceive of each individual (with his heredity and environment complete) as a machine constructed to serve one definite purpose and one only, we relieve ourselves at once from all difficulty about moral judgment.” [via]
“He sees that difficulty, adversity and persecution serve a beneficent purpose. These are his ‘wages’: and he learns to accept them ‘without scruple and without diffidence, knowing that he is justly entitled to them, and from the confidence he has in the integrity’ of that Employer who has sent him into this far-off world to prepare the materials for building the temple of the heavenly city.” [via]
“To trace the genesis of the movement, which came into activity some 250 years ago (our rituals and ceremonies having been compiled round about the year 1700), is beyond the purpose of my present remarks. It may merely be stated that the movement itself incorporated the slender ritual and the elementary symbolism that, for centuries previously had been employed in connection with the mediaeval Building Guilds, but it gave to them a far fuller meaning and a far wider scope.” [via]
“Surely, then, it behoves us to acquaint ourselves with what that larger end consists, to enquire why the fulfilment of that purpose is worthy to be called a science, and to ascertain what are those ‘mysteries’ to which our doctrine promises we may ultimately attain if we apply ourselves assiduously enough to understanding what Masonry is capable of teaching us.” [via]
“Yet, there exists a large number of brethren who would willingly repair this obvious deficiency, brethren to whose natures Masonry, even in the more limited aspect of it, makes a profound appeal and who feel their membership of the Craft to be privilege which has brought them into the presence of something greater than they know, and that enshrines a purpose and that could unfold a message deeper than they at present realize.” [via]