Tag Archives: sacrament

The End of a Road

The End of a Road by John M Allegro has recently been published in a second edition by Rousseau, etc., in May, 2013, and may be of interest.

John M Allegro The End of a Road from Rousseau

“In 1970, John M. Allegro published The Sacred Mushroom and the Cross, arguing that the early Christians belonged to a drug cult, their sacrament consisting of hallucinogenic mushrooms. The book contained a large amount of linguistic data to support Allegro’s speculations. In his follow-up book, The End of a Road, Allegro considered the philosophical ramifications of having undermined Christianity and hence, for many people, religion altogether. He argued that abandoning religion is not tantamount to abandoning morality; rather, it should enable a more honest and straightforward approach to morality. This new edition includes a new foreword by Judith Anne Brown, author of John Marco Allegro: The Maverick of the Dead Sea Scrolls, as well as two new essays. These are an essay by Franco Fabbro discussing a mushroom mosaic in an early Christian church in Aquileia; and an essay by John Bolender discussing the vagueness of the concept of religion, which raises questions about the precise target of Allegro’s polemic and challenges attempts to defend religion as a biological adaptation.”

Excerpt from The Argument That Took the Wrong Turning

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

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

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

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

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

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

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

The Magical Purpose of the Gnostic Mass

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

Priest/ess

Hermetic Library fellow T Polyphilus reviews Priest/ess: In Advocacy of Queer Gnostic Mass by Michael Effertz, which was privately printed and circulated. A trade paperback edition is “in preparation” [via].

Michael Effertz's Priest/ess, privately printed

 

As a writer, Br. Effertz is articulate and polite, and he has obviously invested significant expense and care in the production of this attractive little book. On certain points of church policy and doctrine, he even shows himself to be better read and more perceptive than many clergy of my acquaintance. However, he is fundamentally wrong about the purpose of E.G.C. clergy and mistaken about the E.G.C. hierarchy’s positions on officer gender.

Contentious issues of gender and sexuality aside, it neither is the case nor should it be the case that “it is the sovereign right of every man and every woman and every intermediately sexed individual” to serve as ritual officers of the church according to their own lights and initiative. As Br. Effertz shows himself to understand, the Gnostic Mass is a proprietary sacrament of the O.T.O., and it is not susceptible to proper enactment without the sanction of the Order. Clergy of the E.G.C. rite are exercising the authority of the church body, and do so under corresponding obligations. There is no generic “right” to serve as a priest or priestess any more than there is to serve as a lodgemaster or to preside at the conferral of degrees.

Priests and priestesses do not have the authority to impose their own interpretations on the Mass, because it is not intended as a vehicle for personal expression. What it achieves is threefold (magical, communal, and doctrinal, as asserted here), and rare indeed is the individual priest or priestess with a conscious comprehension of all three of the objects at stake. Accordingly, their service is subject to both written policy, and to hierarchical oversight. The latter involves magical and doctrinal issues that are not–and cannot be–matters of published policy.

The policy of the church on the matter of officer gender hinges on the distinction between private and public Gnostic Masses, a distinction which Br. Effertz at first obscures, and then misrepresents. One might read the first third of his book without encountering any hint that what he calls “queer Gnostic Mass” is in fact perfectly licit under current church policy. What is required, in particular support of what I have called the doctrinal purpose of the Mass, is that public Masses have priests who are socially masculine in their life outside the temple, and priestesses who are similarly feminine. (Br. Effertz provides no support for his contention on pp. 40-43 that the hierarchy have confused gender with sexuality in formulating current policy.)

Individual initiates may indeed use the ceremonial roles of the Gnostic Mass as avenues for personal exploration and expression concerning gender. It may be considered paradoxical or even ironic, but the possibility for an ordinarily masculine initiate to experience the office of priestess as a thoroughly feminine role is maintained and enhanced through the constraint that requires priestesses of public Masses to be ordinarily feminine (and vice versa, mutatis mutandum, et cetera). Br. Effertz proposes that keeping “queer Gnostic Mass” within the initiated regimen of private Mass is equivalent to “closeting” of queer personal relationships. But the comparison is false: private Gnostic Masses are not secret. The queerpriest or queerpriestess is at perfect liberty to openly boast such private enactments. Keeping the actual events among initiates appropriately highlights their experimental and idiosyncratic character.

In the end, the freedom of queer amorous relationships, while it is an essential ingredient of Thelemic morality, is incidental to the work of Gnostic Mass officers. The ceremony does not hinge on the erotic relationship between the priest and priestess or on their sexual orientations. It does use their genders to adumbrate certain chief secrets of O.T.O. I applaud Br. Effertz in his dismissal of certain shallow, uninitiated readings (especially those promoted by Kenneth Grant) regarding the formulae of the Order’s high degrees. But demonstrating someone else’s misunderstanding does not establish his own right understanding in this respect. And since those who know don’t talk, strawmen are the only opponents available to Br. Effertz when he tries to come to grips with the deeper doctrinal elements of the Mass. He should heed the words of the Primate that he likes to quote, and continue to question his own assumptions about what is represented in the drama of our central ceremony. [via]

 

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

The Sacred Rite of Magical Love: A Ceremony of Word and Flesh

The Sacred Rite of Magical Love: A Ceremony of Word and Flesh by Maria de Naglowska, from Inner Traditions, is a translation by Donald Traxler of Le rite sacré de l’amour magique. Naglowska not only provided the translation in French of B. P. Randolph’s Magia Sexualis: Sexual Practices for Magical Power, which was the only surviving source of that text, but authored a series of books which have recently been translated and published through Inner Traditions, such as The Light of Sex: Initiation, Magic, and Sacrament and Advanced Sex Magic: The Hanging Mystery Initiation.

Jenna Kraus, whom you may be familiar with as Hermetic Library anthology artist Whip Angels, offered a review of Naglowska’s, also recently available, The Light of Sex: Initiation, Magic, and Sacrament, over on David B Metcalfe’s blog, at “The Light of Sex: Initiation, Magic, & Sacrament by Maria de Naglowska, a review by Jenna Kraus“. You may also remember a previous post about the Whip Angels track The Light of Sex.

In the same vein, perhaps, as the series of fictional novels by Dion Fortune, such as the Sea Priestess and others, and of works in the library’s Cadaver Synod: Esoteric Fiction and Fictional Esoterica section, this is a novella by Naglowska which is inspired by the esoteric work of the author in the real world and should be of interest.

 

“Available for the first time in English, The Sacred Rite of Magical Love is a mystical, sexually magical novella written by Maria de Naglowska—the Russian mystic and esoteric high priestess of 1930s Paris. Her religious system, called the Third Term of the Trinity, taught the importance of sex for the upliftment of humanity.



A natural continuation of Naglowska’s The Light of Sex and Advanced Sex Magic, this volume also contains autobiographical material from Maria de Naglowska’s life. Full of symbolic language and hidden meanings, the story follows a young woman named Xenophonta as she experiences the apparition of a dark force, whom she calls the Master of the Past and to whom she dedicates her heart and her service. En route to a midnight rendezvous with him, Xenophonta encounters a young Cossack, Micha, who sexually accosts her. Telling Micha that she already belongs to another, she escapes to keep her rendezvous. Micha, now jealous, follows her and ends up taking part in a strange, mystical ceremony that transforms him, through the magic of word and flesh.



With a preface discussing the Sacred Triangle and the magical symbol of the AUM Clock, both central symbols in Naglowska’s religious system as well as in the story, the book also includes a summary of the doctrine of the Third Term of the Trinity in de Naglowska’s own words–important to any student of the Western Mystery tradition.”

 

 

The Deeper Symbolism of Freemasonry from The Meaning of Masonry by Walter Leslie Wilmshurst.

“It is well to emphasize then, at the outset, that Masonry is a sacramental system possessing, like all sacraments, an outward and visible side consisting; of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual, and spiritual side, which is concealed behind the ceremonial, the doctrine and the symbols, and which is available only to the Mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol.” [via]

The Nameless Quest in The Gate of the Sanctuary from The Temple of the Holy Ghost (Collected Works, Vol I) by Aleister Crowley.

“The king was silent. None of us would stir.
I sat, struck dumb, a living sepulchre.
For—hear me! in my heart this thing became
My sacrament, my pentecostal flame.
And with it grew a fear—a fear of Her.
What Her? Shame had not found itself a name.
Simply I knew it in myself. I brood
Ten years—so seemed it—O! the bitter food
In my mouth nauseate! In the silent hall
One might have heard God’s sparrow in its fall.
But I was lost in mine own solitude—
I should not hear Mikhael’s trumpet-call.
Yet there did grow a clamour shrill and loud:
One cursed, one crossed himself, another vowed
His soul against the quest; the tumult ran
Indecorous in that presence, man to man.
Stilled suddenly, beholding how I bowed
My soul in thought: another cry began.
‘Gereth the dauntless! Gereth of the Sea!
Gereth the loyal! Child of royalty!
witch-mothered Gereth! Sword above the strong,
heart pure, head many-wiled!’ The knightly throng
Clamour my name, and flattering words, to me—
If they may ‘scape the quest—I do them wrong;
They are my friends! Yet something terrible
Rings in the manly music that they swell.
They are all caught in this immense desire
Deeper than heaven, tameless as the fire.
All catch the fear—the fear of Her—as well,
And dare not—even afraid, I must aspire.” [via]

Black Magic is Not a Myth in Articles by Aleister Crowley.

“The ‘Black Mass’ is a totally different matter.

I could not celebrate it if I wanted to, for I am not a consecrated priest of the Christian Church.

The celebrant must be a priest, for the whole idea of the practice is to profane the Sacrament of the Eucharist. Therefore you must believe in the truth of the cult and the efficacy of its ritual.” [via, also]