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# Then what is [Liber XV] doing as the central ritual of a
# non-religious Thelemic *initatory magickal* order?
my best guess:
Crowley meant there to be a deep and profound division
between the cultists (who held tightly to him as a
prophet, his Evul Book as a scripture, and his Mass as
a central rite) and the Thelemites (who reject anyone
as a prophet other than those of whom they have had
personal experience so as to skeptically analyze their
relationship with the divine, who comprehend the
intellectual idiocy of regarding a pamphlet of blatant
self-contradictions authored by same as scripture, and
who regard firm assertions of belief and loyalty to
hierarchic and/or ambiguous cosmologic systems to be
incompatible with their principles - note the potential
of Thelemites to seize upon one personal interpretation
of standard creeds and infiltrate the herd).
this battle he intended to refine for the purposes of
providing a foil for a true Thelemic community
developing in contrast to dogma and ecclesiastical
domination. essentially he wanted to strike out hard
against religion by creating a farcical and
unsubstantiatable example which would be skewered
on the Sword of Thelema once and for all as an
example to all others that might try to wrest the
sovereignty of the individual with respect to
spirituality from the herd, develop truly Thelemic
bases in order to survive, or so thoroughly
corrupt the Order of which it was a part that it
could be seen quite plainly as a cancerous
development on the Face of the Order (malignant).
perhaps he refers to this briefly in some of the
Holy
for this we should not fault them, but instead merely inform them at the proper time and via the proper method of the liberating options available to them. remember, their ignorance hampers them more
severely than any self-absorbed oaths and restrictions which they
have seen fit in their ignorance to accept unto themselves.
# anyone wanna make book on how many years it will be before
# EGC *does* attempt to copyright the term THELEMA as its own?
it is entirely unimportant, being a ridiculous act.
by Patrick Crumhorn (nagasiva@luckymojo.com)
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"Serialized in the May, June, and July 1943 issues of Astounding Science Fiction", Fritz Leiber's "Gather, Darkness!" might well be called the antithesis of Walter Miller's "A Canticle for Leibowitz" were it not for the fact that it appeared more than a decade earlier. Like Miller's novel, "Gather, Darkness!" takes place several centuries after a nuclear holocaust, with learning and scholarship preserved by a powerful religious institution. Unlike Miller's Catholic Church, Leiber's Hierarchy is thoroughly venal and corrupt and uses its stranglehold on knowledge to rule tyrannically over the post-apocalyptic world. Indeed, the religion of "the Great God" seems largely to be a sham, a useful lie created by scientists to bring order in the aftermath of civilization's downfall. Consequently, it's strongly implied that all the story's instances of "magic" or "miracles" are in fact the result of advanced technology utilized by the Hierarchy in order to gull the common folk into uncritical acceptance of its claims to a divine mandate.
The protagonist of "Gather, Darkness!" is Armon Jarles, a young priest, who's begun to have doubts about the Hierarchy's claims.
Brother Jarles, priest of the First and Outermost Circle, novice in the Hierarchy, swallowed hard against his churning anger; bent every effort to make his face a mask-not only to the commoners, for that was something every member of the Hierarchy was taught to do, but to his brother priests as well.
Any priest who hated the Hierarchy as he did during these frightening spasms of rage must be mad.
But priests could not go mad-at least, not without the Hierarchy knowing of it, as it knew of everything else.
A misfit then? But a priest was fitted to his job with infinite precision and foresight, the very outlines of his personality measured as if with an atomic probe. A priest could not hate his work.
No, he must be mad. And the Hierarchy must be concealing the fact from him for its own inscrutable purposes.
Or else-everything to the contrary-he was right.The conflict within the young priest quickly comes to a head when he witnesses an older priest, Brother Chulian, first attempt to force a young woman (who also happens to be an old love of Jarles) to serve in the Sanctuary against her will and then, when she obstinately refuses this honor, accuses her of being a witch. Casting off his robes of office, including the high-tech "halo" that illuminated his head, Jarles addresses the people of the Hierarchy's capital city.
"Commoners of Megatheopolis!"
That checked the beginnings of a panicky flight. Eyes turned to stare at him stupidly. They had not yet begun to comprehend what had happened. But when a priest spoke, one listened.
"You have been taught that ignorance is good. I tell you it is evil!
"You have been taught that to think is evil. I tell you it is good!
"You have been told that it is your destiny to toil night and day, until your backs ache to breaking and your hands blister under the calluses. I tell you it is the destiny of all men to look for easier ways!
"You have let the priests rule your lives. I tell you that you must rule yourselves!
"You believe that the priests have supernatural powers. I tell you they have no powers you could not wield yourselves!
"You believe that the priests are chosen to serve the Great God and transmit his commands. But-if there is a god anywhere-each one of you, in his ignorant heart, knows more of him than the mightiest archpriest.
"You have been told that the Great God rules the universe-earth and sky. I tell you the Great God is a fake!"With those words, Brother Jarles becomes a heretic and a wanted man. He flees Megatheopolis, with the knowledge of the Hierarchy, falls in with a rebel movement known as "the Witchcraft," just as the priests had hoped. Though the Witchcraft opposes the Hierarchy and espouses many views with which Jarles can agree, he also sees that, at base, their main point of disagreement with the servants of the Great God is that "they "are the world's tyrants and not the Witchcraft itself. Just like the Hierarchy, the Witchcraft uses technology to trick and deceive and their beliefs are little more than a mask for their lust for power.
I have to admit that I don't quite know how I feel about "Gather, Darkness!" On the one hand, the story seems to be a solid, if somewhat clich'ed, critique of the dangers inherent in any powerful organization, particularly one composed of individuals who believe themselves to "know better" than the average person. On the other hand, much of it comes off as rather shallow, even puerile, especially its facile portrayal of religion and religious faith. But, even at his worst, Leiber is a terrific stylist, whose dialog is engaging and whose wit enjoyable. Both are in evidence in "Gather, Darkness!" as is a fast-paced plot that never once wastes time with useless exposition or indulgent world-building. It's a quick read and a fun one. Whether it's more than that each reader must decide for himself.
Reference: http://master-of-pentagram.blogspot.com
"But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness!" Matthew 6:23
I recently had a conversation with a stranger about spiritual things. She was a young woman who was at first blush totally disinterested in the things of God. When she saw my Bible she actually wrinkled her nose and scoffed at me for having one.
She at first denied even believing in God, but as we talked the truth leaked out around the corners. Confused thoughts tumbled out of her mouth as she tried to describe her understanding of God. She could not understand Scripture, said it made no sense to her.
As we talked I was saddened by her obvious spiritual blindness. It was as though a great gulf had been fixed between us and I had no way to get her over to my side. She had many questions about God and snippets of knowledge that were more worldly than anything else. Her questions were antagonistic and even hostile as though she was daring me to have an answer. I doubt she would have known if I were lying to her had I just verbally replied, but I asked her to read each answer straight out of His Word. Before I was a Christian, no one really spoke to me about Christ in a salvific manner as I did with her, so I don't recall having the responses I saw in her. There is a specific kind of darkness in the eyes of a person who does not know Christ. Jesus said, "The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. (Matthew 6:22-23a)
This was heartbreaking to behold. This young woman who was a literal stranger to me when we began to talk has weighed heavily on my heart and mind. There seemed to be nothing I could say that would unlock her prison of unbelief. The worst part is that she has some very rudimentary glimmers of knowledge but without the Spirit of God there is no hope of understanding. At one point she said that she knew she did not understand what she was reading out of the Bible. I asked her to read 1 Cor. 2:10-15
"For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God. For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words."But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. But he who is spiritual appraises all things, yet he himself is appraised by no one. Her eyes remained darkened and she seemed to plead with me to "make" her understand as though I held some power to persuade her. After a time, it appeared that she desperately wanted to be able to be like me. As I explained with verse after verse the difference between the redeemed and the lost, the Light and darkness, and why there is only one way to have a relationship with God she grew more agitated, frustrated that it made no sense to her. This was sorrowful for me. After a while we parted company in a friendly manner. However, we went away as we came- one saved and one lost.
As a result of this time spent with this person (who was a literal stranger to me) these verses are clearer than they ever were before. To be able to see spiritual blindness is a frightening thing to behold. There is a very real sense of powerlessness about this because I realized in application what I know in a theological sense: who gets saved is not up to me or anyone else. We can present every argument perfectly, be the best apologist possible and if the Spirit of God is not illuminating and revealing no change will take place. We are only conduit carrying the power of God where He wills and to whom He chooses. He did not choose to draw her into His family that day.
I may have been scattering seed on hard ground, or perhaps beginning to furrow the ground of her heart. Who am I to question His wisdom in this matter? Who am I to say that God has made a mistake in this case? I am not omniscient as God is, nor do I have the long view He has on her life. She may still come to know Him at some point in her life. My responsibility and my joy is to present Him in the most faithful way possible to the unbeliever and to leave the results to the Lord.
The Spirit of God goes where ever it wishes and "will" draw those whom He chose. Should I have the opportunity to meet her again, I pray I will know that the time we spent together will have begun the work of change in her heart.
Reference: http://witch-selena.blogspot.com
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The idea of psychic reading has become very well-known these modern world. Growing number of individuals have turned to psychic divination for many different reasons. Normally, people consider a psychic divination for advice in making decisions, nevertheless there are also times that they just do it to understand their interest.
Have you ever tried a psychic reading for yourself? If not, wanting one can be an advantageous and a pleasant experience. Just imagine - in just several minutes, you will figure out the important elements that might happen before it actually does!
Don't forget, in any psychic divination sitting, the psychic will study you based on the aura she detects and receives from you. So for the most fruitful psychic reading encounter, listed below are a couple of things to take note of.
1. Relax before your reading. There is naught to be scared of; it's just a psychic reading! Normally, a psychic will use their skills to feel your energies or browse your thoughts; actually, they can even tell if you are feeling uptight. To ensure the psychic gets a authoritative divination of you, be sure to be in a peaceful state - a calm body and a relaxed mind. If your vigour is all topsy-turvy and unsure, a psychic can't give a great psychic reading.
2. Be open-minded. In the first place, people generally seek a psychic divination to get fresh insights and guidance. Preserving an open mind can help you appreciate the sitting. moreover, an open mind permits the psychic to spiritually or mentally get in touch with you better and not to mention, quicker; which in turn, will give the biggest outcomes. Having an open mind is also shown on how you present yourself at the visit - sitting with locked arms and crossed legs is a signal of close mindedness; so you want to make sure you are nicely placed as well.
3. Listen attentively. At times psychic may ask some questions, listen attentively because the info you supply will greatly bear upon how the psychic divination session will go.
4. Be honest at all times. Never make up stories or joke around with your psychic reader. After all, a psychic reading is said to expose the secret truth. So in case you lie to your reader, you're going to end up fooling yourself!
5. Record things during the sitting. If you want to have a good comprehension of all the information and facts given during your psychic reading session, take a second to take notes. At times, readers can let you know a lot of mind-boggling details that you may not be able to recall all of it! You can take note of all the things brought to you in your psychic reading session by scribbling them down on a pad and paper. This will be very advantageous for you because you can mull over on the items said one at a time.
6. Don't be scared to ask questions. A psychic divination will usually start with the reader unveiling information that they can perceive about you. But if ever you have certain question, don't be scared to ask. Good questions in general, are particular and open ended. But of course, be sure your questions are logical and ethical (surely your psychic reader won't tell you the winning lottery numbers!).
There you go, just a small number of things to take note of for an gratifying and advantageous psychic divination experience. Check it out for yourself! You may never learn what you're missing in life until you seek a divination.
My first encounter with psychic Maria Duval.
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Jews are portrayed in a despicable light by Muslims. But it is the CIA and ultra-nationalist Israelis that are promoting the extermination of the Palestinians with Christian support, not Jews. The backlash leads to antisemitism.
Wisdom Quarterly summary of book review by Jim Miles*
"Hidden Histories: Palestine and the Eastern Mediterranean" (by Basem L. Ra'ad, London, Pluto Press, 2010) is a groundbreaking read on Israel and the Bible.
The majority of modern works that examine the Palestine/Israel conflict do so with a strong emphasis on the catastrophe ("nakba") of 1948, what led up to it and what followed.
Prof. Basem L. Ra'ad's new book HIDDEN HISTORIES adds a new component to the discussion. The catastrophe is minimized to explore other perspectives more fully. Two perspectives are developed, in spite of the fact that the dominant media discourse orchestrated by the US, Europe, and Israel would rather these perspectives were not heard.
Jewish ultra orthodox celebration of Rabbi Nachman in the Ukraine near Kiev on Rosh Hashana (Reuters/Konstantin Chernichkin).
The first is an examination of the region through archaeology and linguistics. The duality does not highlight the uniqueness of a "chosen people" in their exile or return. Instead, what is examined is the commonality of a stable and adaptive indigenous population.
The second perspective looks at the modern Israeli narrative - an biased ethnic history used to justify the annexation of land and a declared intent to settle all of Eretz Israel as a "divine right" of Jewish people.
Ra'ad turns this perspective and focuses on the appropriation of cultural artifacts, heritage, language, and the beliefs of the indigenous Palestinians. This has happened to such an extent that Palestinians themselves are becoming unaware of their own heritage and unwittingly reflecting Israeli mythology about their background.
This is one of the most powerful ways in which a dominant society controls and culturally deletes another culture and its history. People become others, wanderers in the desert, true "Arabs" who arrived with the Islamic conquests of the seventh century, whose true home is beyond the borders of modern Israel.
It has been noted more than once in both revisionist and traditional historical writings on Zionism that "early Zionists did not shy away from seeing the Palestinians as rooted in the land from prehistoric times... Up to the 1930s, many Zionist theorists saw the Palestinian farmers or "fellahin" as descendants of Judean peasantry, as Jews who converted to Islam to avoid taxation."
Ra'ad argues that the Israelis paint themselves as the natives "and have relegated the Palestinians to cultural invisibility or active demonization within the Zionist system." Jews then act like they are merely reclaiming their "divinely ordained" land. It's a powerful narrative, one that fundamental Christians buy into.
It makes sense to believers until they see the historical and archaeological evidence of the existence of a Canaanite culture. Its geography was widespread and a precursor to many of the myths and traditions of the region.
Ra'ad argues that "Hebrew is merely a script style that is known in Aramaic as square Aramaic" and is not the ancient language of the land.
Earlier languages, which are much more similar to Arabic, cannot be considered "paleo-Hebrew" or "ancient-Hebrew." Arabic is shown to be "a native regional language," not imported with the Arab Muslim conquest of the seventh century. It is the "live continuation and natural extension of the earlier languages as they were submerged." In other words, it is not a foreign language to the region.
Shard of pottery used to suggest that the Bible, "ancient-Hebrew," and the "Kingdom of Israel" are all older than thought (MSNBC/Livescience).
It is one that naturally evolved with organic adaptations to the trade, commerce, and warfare prevalent in the region. Whether it is artificial changes on the region's map, "ancient names on the ground, or theories about ancient languages, there is a great deal of invention, guile, backdating, and fabricated justification."
For the Israelis, if the God-covenanted land narrative falls apart, their whole universe disappears. They become just another group attempting to survive by way of dominance over a weaker group.
To prevent that, the narrative needs to be constructed both forwards and backwards: from biblical time lines to create a lineage, backwards from current times.
But Ra'ad's work creates a discussion that poses huge problems for the narrative.
What needs to be decolonized are minds - of Palestinians, Christians, and Jews. But given the media dominance of the US, Europe, and Israel, it will be a struggle.
"Hidden Histories" is an intriguing and challenging work leading toward a more honest understanding of the Eastern Mediterranean. It also serves as a warning showing how historical narratives can be manipulated or created to disown a weaker group. SOURCE-*Jim Miles is a Canadian educator and a regular contributor/columnist of opinion pieces and book reviews for "The Palestine Chronicle". Miles' work is also presented globally through other alternative websites and news publications.
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Now to Saturday 14 April; Aleister Crowley's Thelema: Art Under Will - an exhibition of modern artwork inspired by Aleister Crowley's Thelema. Presented by Amarantos Oasis O.T.O and hosted by The Atlantis Tuesday 10 April; Approaching Chaos - Could an Ancient Archetype Save 21st Century Civilisation.
Talk by Lucy Wyatt at the London Forum for the Study of Crop Circles and Other Mysteries. Venue: The George pub, upstairs bar, 213 Strand, WC2R 1AP. Nearest tube is Temple. Right opposite the Royal Courts of Justice. Meetings run from 7pm - 9.30pm. Entrance lb7. For more details, visit Wednesday 11 April; Atlantis
Thursday 12 April; Talk at South East London Folklore Society (SELFS).
Venue: The Old King's Head (pictured top right), Kings Head Yard, 45-49 Borough High St, London SE1 1NA. Entry: lb2.50 / lb1.50 concessions. No need to book in advance. Meetings are the second Thursday of each month.
Friday 13 to Sunday 15 April; Folklore and Fantasy Conference run by The Folklore Society and the Sussex Centre for Folklore, Fairy Tales and Fantasy at the University of Chichester.
This three-day conference will explore, investigate and celebrate the relationship between folklore and fantasy. For more details go to
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In his Christmas Urbi et Orbi (To the City and the World) Message, Pope Benedict XVI said:
"Dear brothers and sisters listening to me here in Rome and throughout the world, I joyfully proclaim the message of Christmas: God became man; he came to dwell among us. God is not distant: he is 'Emmanuel, God-with-us. He is no stranger: he has a face, the face of Jesus. This message is ever new, ever surprising, for it surpasses even our most daring hope.
First of all, because it is not merely a proclamation: it is an event, a happening, which credible witnesses saw, heard and touched in the person of Jesus of Nazareth! Being in his presence, observing his works and hearing his words, they recognised in Jesus the Messiah; and seeing him risen, after his crucifixion, they were certain that he was true man and true God, the only-begotten Son come from the Father, full of grace and truth (cf. Jn 1:14).
'The Word became flesh'. Before this revelation we once more wonder: how can this be? The Word and the flesh are mutually opposed realities; how can the eternal and almighty Word become a frail and mortal man? There is only one answer: Love. Those who love desire to share with the beloved, they want to be one with the beloved, and Sacred Scripture shows us the great love story of God for his people which culminated in Jesus Christ.
God in fact does not change: he is faithful to himself. He who created the world is the same one who called Abraham and revealed his name to Moses: 'I am who I am'... the God of Abraham, Isaac and Jacob... a God merciful and gracious, abounding in steadfast love and faithfulness (cf. Ex 3:14-15; 34:6). God does not change; he is Love, ever and always. In himself he is communion, unity in Trinity, and all his words and works are directed to communion. The Incarnation is the culmination of creation. When Jesus, the Son of God incarnate, was formed in the womb of Mary by the will of the Father and the working of the Holy Spirit, creation reached its high point. The ordering principle of the universe, the Logos, began to exist in the world, in a certain time and space...this truth is revealed to those who receive it in faith, for it is a mystery of love. ONLY THOSE WHO ARE OPEN TO LOVE ARE ENVELOPED IN THE LIGHT OF CHRISTMAS. So it was on that night in Bethlehem, and so it is today. The Incarnation of the Son of God is an event which occurred within history, while at the same time transcending history. In the night of the world a new light was kindled, one which lets itself be seen by the simple eyes of faith, by the meek and humble hearts of those who await the Saviour. If the truth were a mere mathematical formula, in some sense it would impose itself by its own power. But if Truth is Love, it calls for faith, for the "yes" of our hearts.
And what do our hearts, in effect, seek, if not a Truth which is also Love? Children seek it with their questions, so disarming and stimulating; young people seek it in their eagerness to discover the deepest meaning of their life; adults seek it in order to guide and sustain their commitments in the family and the workplace; the elderly seek it in order to grant completion to their earthly existence.
'The Word became flesh'. The proclamation of Christmas is also a light for all peoples, for the collective journey of humanity. "Emmanuel", God-with-us, has come as King of justice and peace. We know that his Kingdom is not of this world, and yet it is more important than all the kingdoms of this world. It is like the leaven of humanity: were it lacking, the energy to work for true development would flag: the impulse to work together for the common good, in the disinterested service of our neighbour, in the peaceful struggle for justice. Belief in the God who desired to share in our history constantly encourages us in our own commitment to that history, for all its contradictions. IT IS A SOURCE OF HOPE FOR EVERYONE WHOSE DIGNITY IS OFFENDED AND VIOLATED, SINCE THE ONE BORN IN BETHLEHEM CAME TO SET EVERY MAN AND WOMAN FREE FROM THE SOURCE OF ALL ENSLAVEMENT.
May the light of Christmas shine forth anew in the Land where Jesus was born, and inspire Israelis and Palestinians to strive for a just and peaceful coexistence. May the comforting message of the coming of Emmanuel ease the pain and bring consolation amid their trials to the beloved Christian communities in Iraq and throughout the Middle East; may it bring them comfort and hope for the future and bring the leaders of nations to show them effective solidarity. May it also be so for those in Haiti who still suffer in the aftermath of the devastating earthquake and the recent cholera epidemic. May the same hold true not only for those in Colombia and Venezuela, but also in Guatemala and Costa Rica, who recently suffered natural disasters.
May the birth of the Saviour open horizons of lasting peace and authentic progress for the peoples of Somalia, Darfur and C^ote d'Ivoire; may it promote political and social stability in Madagascar; may it bring security and respect for human rights in Afghanistan and in Pakistan; may it encourage dialogue between Nicaragua and Costa Rica; and may it advance reconciliation on the Korean peninsula.
May the birth of the Saviour strengthen the spirit of faith, patience and courage of the faithful of the Church in mainland China, that they may not lose heart through the limitations imposed on their freedom of religion and conscience but, persevering in fidelity to Christ and his Church, may keep alive the flame of hope. May the love of 'God-with-us' grant perseverance to all those Christian communities enduring discrimination and persecution, and inspire political and religious leaders to be committed to full respect for the religious freedom of all.
Dear brothers and sisters, 'the Word became flesh'; he came to dwell among us; he is Emmanuel, the God who became close to us. Together let us contemplate this great mystery of love; let our hearts be filled with the light which shines in the stable of Bethlehem! To everyone, a Merry Christmas!"
What struck me the most in our Holy Father's Christmas message were these words: "Only those who are open to love are enveloped in the light of Christmas." Last night, I attended a Christmas Eve Mass at Our Lady Immaculate Parish in Athol, Massachusetts. I was in a cheerful mood (as always) and prayerfully preparing for Mass when I was approached by one of the parish's deacons who began to lecture me about making room for "elderly people" who were in need of a seat. When I calmly informed him that no one had approached us (I was with family) to ask us if we could slide down the pew, he answered with dripping sarcasm, "Consider yourself approached."
Was the deacon's attitude Christ-like? Is it evidence of a person who is "open to love"? Or does it not betray a lack of charity? The homily at Mass, delivered by Father Richard Jakubauskas, was largely about the need to embrace love and kindness toward one another. But words are cheap when they are not backed up with concrete action.
Jesus condemned the Pharisees because they were all show. Their actions did not correspond to their preaching. Is that not the case here? Lumen Gentium of the Second Vatican Council tells us that, "Ministers of the lesser rank are also sharers in the mission and grace of the supreme priest. In the first place among these ministers are deacons, who inasmuch as they are dispensers of Christ's mysteries and servants of the Church, should keep themselves free from every vice and stand before men as personifications of goodness and friends of God (cf. 1 Tm 3: 8-10, 12-13). Clerics, who are called by the Lord and are set aside as his portion in order to prepare themselves for the various ministerial offices under the watchful eye of spiritual shepherds, are bound to bring their hearts and minds into accord with this special election (which is theirs). They will accomplish this by their constancy in prayer, "BY THEIR BURNING LOVE", and by their unremitting recollection of whatever is true, just and of good repute.." (No. 41).
Only those who are open to love are enveloped in the light of Christmas. There is a deacon in Athol who should meditate very carefully on those words. Although this unhappy soul attempted to distract me from prayer and to squash my joyous spirit, he failed. Emmanuel: God with us...even if others be against us!
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