Sex and Gender and Roles (Oh My!) [YouTube Script]

This is the text from which I created my YouTube video of the same name.

Do what thou wilt shall be the whole of the law.

Welcome to my inaugural video.

The first topic is one that keeps floating onto my radar. We will cover the topics of Sex, Gender, and the like. While I was preparing for this, Laci Green began a discussion on this topic. I will link her video in the description.

So, without further ado, there are many people screaming about gender and sex online. In these discussions, we should remember that one should not attribute to malice that which can be explained by stupidity — even when they are so stupid it hurts. However, I realize that identifying the problem is not the same as explaining the problem, so here are my thoughts. It should be noted that these thoughts are based upon fact, or inferences derived from those same facts.

1. Colloquial

The first thing we need to understand is the concept of “Colloquial Speech”. Colloquial is defined in the dictionary as “used in ordinary or familiar conversation; not formal or literary”. To put it simply, it is what non-experts think a technical term means. Often, it refers to an incomplete or improper use of the term. The modern or popular usage of a term is often colloquial. Sadly, these lines can be blurred even by experts, especially when they import a term across disciplines or fall victim to the impulse to let ideology dictate science. With this in mind, let us move to the first term.

2. Sex

Sex, the state, not the act, refers to the male or female division of a species, especially as differentiated with reference to the reproductive function. What should be clear is that this is a biological term. In humans, it refers to having either an XX or XY chromosome pair. This cannot be changed. Perhaps in the future, genetic re-sequencing of the human genome may be possible, but for now, that is the realm of science fiction.

2.1. Intersex

Discussions of the biological reality of sex invariably brings up the topic of intersexed individuals. Intersex refers to a rare condition where a non-viable, from a reproductive point of view, chromosome expression such as XYX or YY occurs. Experts seem to be in some disagreement over what exactly counts as intersex, but even the most permissive reckoning puts it at only 1.7%.

Now some may object to the term non-viable. Since this is biology, the term only refers to their ability to pass on their genetic heritage — i.e., to have children. It in no way refers to their worth or relevance as a human being or member of society. There are plenty of significant intersex people who are known for more than being intersexed. You have access to google.

Intersex is another biological and unchangeable condition.

3. Gender

Now that we have clarified these biological terms and explained their immutable character, one might wonder what all the confusion is about. According to the dictionary, gender is “either the male or female division of a species, especially as differentiated by social and cultural roles and behaviors”.

Since they use the term “species”, I have to assume that they have observed gender in non-human species. However, we will focus only on human beings. This definition is obviously different from the proceeding two. This is not a biological term. Its reference to social and cultural roles make it obvious that this term is sociological or anthropological in nature. It is the cultural expectations and assumptions made toward one’s role in society based on one’s biological sex.

There are two genders, corresponding to the biological divisions. These divisions are rather broad and include many roles, some of which may even seem to be in opposition to the qualities of other roles.

3.1. Gender Roles

This brings us to a term that seems to have fallen out of modern discourse. Gender Roles are the specific duties of Men and Women within a society. The roles for males include everything from effete femme-boy to the epitome of iron-disciplined warriors. Those for females can include delicate princesses to shield-maidens. This isn’t to say that all roles are held in equal esteem. Societies naturally favor those which increase the viability of the society. They also vary in how they react to less common gender expressions (Christian, Muslim, and Jewish views of homosexuality come to mind).

Again, Gender Role is not a biological term.

3.2. Gender Dysphoria

Pendent to this is Gender Dysphoria, a psychological term used to describe the dissonance created by one’s natural inclinations being at odds with the gender expectations of a society. This is caused by both biological and social factors. The degree can vary, but many cases resolve themselves after puberty, possibly because they either find or manufacture a gender role for themselves within society. Such was my case.

Transexualism is a final effort to ease the dysphoria for those who do not find a resolution on their own. By transitioning, they mimic the other sex so as to open that portfolio of gender roles. I would presume that success in easing the dysphoria relates to how closely their transitioned selves mimic the desired sex (thus causing others to relate to them as that sex) and their own acceptance of their transition. Then again, while conversant with psychology, gender dysphoria is not my field of study.

4. Conclusion

In conclusion, there is a significant distinction between sex and gender which is lost in most conversations on this topic. Gender roles can change within generations. However, since some gender roles are tied to biological sex functions (e.g., Motherhood), some roles may only be capable of slight modifications, rather than wholesale revision. Sex, being biological, is immutable — at least until we can directly modify the DNA of living beings in such a way that its results are both controllable and immediate.

I would also like to point out that I feel that modern “trans” culture trivializes a serious condition by pretending that gender is something that can be easily changed like a set of clothes.

Further, modern gender discussions seem to posit that any gender role is a unique gender. This seems to only complicate the matter rather than offering a resolution.

So, to wrap up, I should point out that I am open to meaningful criticism, rather thick skinned, and enjoy discussing ideas. Truth is found in the rubble of falsehood.

Love is the law, Love under will.

A Factor Infinite and Unknown

Also reason is a lie; for there is a factor infinite & unknown; & all their words are skew-wise. (AL II:32)

There is a belief, an underpinning of Modernity, that it is possible to know everything. This belief seems to underline scientific inquiry. Faith in this idea is what empowers Scientism (by which, I refer to the faith-based reliance on science that dominates US Society). Logically, this goal is only possible if there is a finite universe containing a finite number of things and that time (or more accurately, change) is also finite. If any of this is false, it renders it impossible to know everything. Infinite space would mean that there are always new areas to discover, new places to learn about. Infinite things would also give us an eternal source of new things to discover. Finally, infinite potential for change would mean that even those things which are understood now could, and probably would, change so that they are once again, in whole or part, unknown.

However, this should not be taken as an injunction against knowledge, merely as a caution that what we know is not, nor could it ever be, the sum total of all knowledge. Neither should this be taken as a disincentive to understand what is traditionally held to be unknowable. As an occultist, we are constantly dealing with the unknown, with the hidden. Understanding of the known gives us the tools to understand the unknown.

In the mathematical formula x²-4=0, x is unknown. -4 and the factor ² are both known. These can be used to determine the unknown element x. We know that x²-4 = (x+2)(x-2), thus x must equal (-2,2). We assume that this is true because, if we put either value into the formula, it resolves to true. I.e., (-2)²-4=0 and 2²-4=0. Likewise, we can assume that if our premises for the unknown are correct, they will integrate well with that which is known.

This is why the Magus must be learned in Logic and familiar with the basics of science and various other branches of learning. This is why Crowley cautions us against mysticism, and why we are enjoined toward skepticism (q.v. Book of Lies, especially NA & ME). These tools and attitudes provide us with the basic blocks for crafting a coherent and consistent worldview from which we can utilize the unknown to martial the known toward the manifestation of our will. This allows us to bypass the worst vagaries of both Religion and Science.

I would like to conclude with some practical advice. Learn Logic. Unless one has formally studied Logic, it is unlikely that one can utilize logic. What passes for logic in Modern society contains little of actual logic. Also study the practical division of logic known as Critical Thinking. As with Logic, this is another area where people believe they know it, but fail miserably. There was even a scientific study that demonstrated this fact. One should analyze both one’s beliefs and reactions. Extreme reactions toward challenges to one’s beliefs are often indicative that it is faith-based rather than a knowledge-based. Likewise, an inability to explain one’s beliefs indicate that one is unaware of why one hold said belief. Finally, realize that all of these things are provisional. Just as science is always overturning hypotheses and theories, so to should one be open to having one’s premises overthrown. Remember that nothing is gained by clinging to falsehood, and that every overturned falsehood brings you one step closer to the truth.

Nevertheless, My Will, Which Is Thine, Be Done

So, at my last Navy Drill (I am an active reservist in the U.S. Navy), I had a conversation with a couple of my shipmates that went a little like this:

Them: “So, if you disagree with out foreign policy, why are you in the Navy?”
Me: “It is a spiritual thing.”
Them: “Are you saying it is God’s will or yours to be in the Navy?”
Me: “There is no functional difference.”

After the initial stunned reaction, I was allowed to explain.

1. If we postulate a Divine, Sentient Being who is the creator of all things, we can postulate that this being has a purpose for having created all things and we can extend that reasoning to assume that there is a plan of some sort which we can refer to as as the “Will of God”.
2. As an axiom, Thelema holds that each incarnated being has a reason for being which is called the Will. It is our mission to determine what this will is and to work towards its accomplishment.
3. If the universe is unfolding based upon the Will of its creator, then the Wills of the individuals within creation are aligned with that Will.
4. Thus if I am doing my portion, if I am doing my Will, I am doing the Will of God. My Will is God’s Will.

They followed and understood the logic, though they really wanted to quibble about whether God’s Will was “greater” than mine, and whether I considered myself God. I admit that I was less convincing with these two arguments than I was with the first one. However, I will give it a go. This is what I think I should have said.

1. We are restricted to a viewpoint of our temporal positions. We can imagine what another person’s viewpoint might be, and in fact, we do imagine such. It is the basis of civilization. However, and many forget this, such an imagination is fantasy. We may or may not be right, but we can never truly know how another person thinks or feels. To assume we do is the ultimate hubris. 
2. All of my interactions with “God’s Will” have been through the medium of fulfilling my Will. I know of no action on the part of the universe that is not in relation to my Will. Intellectually, I can presume that the Will of the Universe includes things to which I am not a party, but I have no evidence of this. I do not, and cannot, know. 
3. That being said, it seems rude to other people to assume that they are nothing more than a component for fulfilling my Will, to assume that they have no reason for existing than to allow me to fulfill my Will. Crowley does tell us that each star (i.e. incarnated person) is the center of their own universe, so it seems logical to assume that they have the same kind of experiential relationship with the Divine as I do. 
4. However, my exposure to others is within the context of my orbit and is understood within the framework of their orbits effect on my orbit. 
5. Thus, as far as I know and as far as I can ever know, God’s Will has no other factor than my Will.

I am not sure this is as persuasive as I would like, but it will serve as an starting point. As for being God,

1. Yes.
2. If my Will is God’s Will, and I am acting in accord with that Will, I am God.
3. Your hand is you. It moves and acts according to your Will.

I hope you enjoyed this as much as I did. I love watching the reactions of normals to theological discussion. I hope these musings will assist you in similar situations.

Let My Will, which is Thine, be done.

Three Prayers (Prayers to Mithras, Lilith, and Zagreus)

The following prayers are those I offer to my personal trinity. They were composed at various times and are in a constant state of revision. The Lilith Prayer was the first I used; however, this version was rewritten a few months ago when I realized the disparity between the Mithraic Prayer and the previous Lilithian Prayer. The Zagrean Prayer was written today. It will undoubtedly be revised in the coming months.

Lord Mithras,

Father and Unconquered Sun,

Through your dedication to Sol Invictus¹ you rose to be with him, to grasp, hands with him, and to feast with him.

May I be as dutiful as you, may you be my aspiration and my crown, May I come to be with you in the never-ending feast among the stars².

May I rise through the planes of the planets. May I ascend through the Zodiac and take my place among the Fixed Stars³.

Through these rites may I rise, may I be made Immortal.

AUMGN

---

Lady Lilith,

First Mother⁴, Mother of Night⁵

You who stood for what you thought was right⁶.

You who uttered the words of magick⁷ before the races of man.

May I be as strong as you, may you be my aspiration and my root. May I dance eternally with you in the pleasures of Night.

May I have health and wealth and strength and joy and peace, and that fulfillment of Will and Love Under Will that is perpetual happiness⁸.

AUGMN

---

Lord Zagreus

By Wisdom Born⁹ and Wisdom Saved¹⁰

You who were born of the Spring and the Dead¹¹ and the Sky¹²

Thus possessing the keys of Life and Death, of Heaven and Hell¹³.

You who gifted us with our spirit¹⁴,

You who shows the path to our will¹⁵.

Let me seek you that I might govern myself,

That I might accomplish my True Will.

AUMGN

---

¹ Mithras and Sol Invictus started as separate Cults, but united with Sol Invictus and Mithras being considered one and the same.

² Stars being souls are a Platonic conception which seems to be present in both Mithraism and Thelema.

³ Interesting how this ties with Ulansey’s Mithraic Mysteries, Various Mystery Schools, certain strains of Gnosticism, Qabalah, etc.

⁴ Lilith was the first Wife of Adam. After fleeing him, she begat children via other spiritual entities.

⁵ Queen of Succubi/Incubi, and other Creatures of the Night.

⁶ She felt no need for subservience to Adam, so she refused. This destroyed her marriage.

⁷ She fled Adam by use of the Tetragrammaton (Spoken). Later she gave her daughter Qalmana to Cain (Qayin) to be his Wife, thus bringing us civilization.

⁸ Lifted from Liber XV

⁹ The Serpent is a symbol of Wisdom, and Zeus took the form of a Serpent to mate with Persephone.

¹⁰ The Goddess Athena saved the Heart of Zagreus which enabled his resurrection.

¹¹ Persephone was the goddess of Spring and the Underworld.

¹² Zeus

¹³ Logical, but borrowing Christian Symbology

¹⁴ The Titans are animalistic urges and powers (similar to the Frost Giants of the North). In the Anthropogony Myth, Man is created from the ashes/fumes of the destruction of the Titans who had Consumed Zagreus (theophagy). Thus man possesses both a Physical and Spiritual component.

¹⁵ The spiritual eternal component of mankind seeks the manifestation of that person’s will.

The Star Sapphire (Notes and Translations)

The Star Sapphire, Liber XXXVI, is the Thelemic Hexagram Ritual. It is interesting for a variety of reasons. First, it contains the proper order of the NOX signs: Puer, Vir, Puella, Mulier, and Mater Triumphans. Second, it has both a tantric and non-tantric interpretation. Finally, there is no stated elemental, planetary, nor astrological attribution. One can infer from the Tetragrammaton, the Tarot, or even the hexagram itself — however, to my knowledge, this is all conjectural. I suspect there may be no attributions other than that of Male-Female, Yang-Yin, and Lingam-Yoni. I see this ritual as ultimately an invocative or evocative rite, just as I saw the Star Ruby as primarily a banishing rite.

One does not call god names in the Star Sapphire. Instead we get the repeated paeans to the Unity. The hexagrams are drawn with variations of “X et Y Unus Deus” followed with “ARARITA”. ARARITA was explained in the earlier post on the Thelemic Hexagram Ritual. “Et” means “and”. “Unus Deus” means “One God”. Thus the formula is “X and Y are One God”. This is consonant with the meaning of ARARITA. The terms are Pater, Mater, Filius, and Filia. These are Father, Mother, Son, and Daughter.

After placing the Hexagrams, the practitioner is charged with “making the Rosy Cross as he may know how”. This is a tantric metaphor. For the non-tantric, people often make the Sign of ‘Orus (aka, Sign of Osiris Slain or Sign of the Cross). You then say “ARARITA” three times while making the Signs of Set Triumphant and of Baphomet (more tantra). The Sign of Set Triumphant is also known as Sign of the Joy of Iacchus or Sign of Typhon and Apophis. The Sign of Baphomet is better known as Mulier.

The rest of the instruction, prior to the Latin, pertains to the tantric performance of the ritual. The Latin translates as follows:

Omnia in Duos	All in Two
Duo in Unum	Two in One
Unus in Nihil	One in Nothing
Haec nec Quatuor nec Omnia nec Duo nec Unus nec Nihil Sunt	These are not Four nor All nor Two nor One nor Nothing

This is followed by another paragraph in Latin:

Gloria Patri et Matri et Filio et Filiae	Glory be to the Father and Mother and Son and Daughter
et Spiritui Sancto externo et Spiritui Sancto interno	and to the Holy Spirit without and within
ut erat est erit	which was, is, and shall be
in saecula Saeculorum	world without end
sex in uno per nomen Septem in uno	Six in One through the names of the Seven in One
Ararita	"One is His Beginning; One is His Individuality; His Permutation is One."

We close with the LVX signs.

The hexagram, both traditional and unicursal, have the planets arranged in sephirotic order. Starting at the top and moving clockwise (that is, doesil or to the right, for those unfamiliar with analog clocks) they are: Saturn, Jupiter, Venus, Luna, Mercury, and Mars. Sol resides in the center. For this, I use the unicursal hexagram and progress my starting point along the drawn lines of the hexagram.

Latin	Translation	Starting Point
Pater et Mater Unus Deus	Father and Mother are One God	Saturn
Mater et Filus Unus Deus	Mother and Son are One God	Venus
Filius et Filia Unus Deus	Son and Daughter are One God	Mars
Filia et Pater Unus Deus	Daughter and Father are One God	Luna

Finally, a Rood is a Crucifix. The Rosy Cross is the result of this rite.

Pentagram Rituals (Notes and Translations): Lesser, Greater, and Supreme

The bulk of the Pentagram Rituals are in English. Only the Qabalistic Cross and God names are in Hebrew. The Supreme variant adds Enochian. This Enochian is spoken while tracing the pentagrams, otherwise it is identical to the Greater Ritual.

The Thelemic variants do nothing more than add “Aiwass” to the Qabalistic Cross. Aiwass should be taken as representing the Holy Guardian Angel. As with the Thelemic Hexagram Ritual, the change is minor, but significant.

The text for the Greater and Lesser Rituals of the Pentagram can be found in Liber O. The Greater Ritual is performed by tracing the proper spirit pentagram prior to elemental pentagram. The active elements, Fire and Air, get the Active Spirit pentagram, and the passive elements, Water and Earth, get the Passive Spirit pentagram. E.g., trace Active Spirit pentagram, vibrate EHIH, trace Air pentagram, vibrate YHWH, proceed to next quarter. The Supreme ritual is done by vibrating the Enochian for each quarter while tracing the appropriate pentagrams. E.g. trace Active Spirit pentagram while vibrating EXARP, vibrate EHIH, trace Air pentagram while vibrating ORO IBAH AOZPI, vibrate YHWH, proceed to next quarter.

The original phrase for the Qabalistic Cross is “Ateh Malkuth Ve-Geburah Ve-Gedulah Le-Olahm, Amen” Which translates to “Unto thee, the Kingdom, the Power, and the Glory to the ages, amen”. The Thelemic version, “Ateh Aiwass Malkuth Ve-Geburah Ve-Gedulah Le-Olahm, Amen” translates to “Unto thee, Aiwass, the Kingdom, the Power, and the Glory to the ages, amen”. This changes the focus from the tribal desert totem of the early Hebrews to the personal Holy Guardian Angel.

The God names used in these rituals are: EHIH, AGLA, YHWH, ALHIM, EL, ADNI (not all are used in the lesser variant). These names of god mean (in order): I am, Atah Gibor Le-olam Adonai (Notariqon), Tetragrammaton, Gods/Goddesses, God, and My Lords. The Notariqon of “Atah Gibor Le-olam Adonai” translates to “You, O Lord, are mighty forever”. I should also note that in Thelemic parlance, Adonai is a title referring to the Holy Guardian Angel, so this could be "You, my Holy Guardian Angel, are mighty forever".

The Supreme variant uses Enochian. They will be given in order of use, with the Enochian followed by the translation. For Air, EXARP (”Air of Spirit”) and ORO IBAH AOZPI (”He who cries aloud in the place of desolation”). Fire is BITOM (”Fire of Spirit”) and OIP TEAA PDOCE (”He whose name is unchanged from what it was”). Next is Water with HCOMA (”Water of Spirit”) and MPH ARSL GAIOL (”He who is the 1st true creator,the horned one”). Finally, Earth is NANTA (”Earth of Spirit”) and MOR DIAL HCTGA (”He who burns up iniquity without equal”).

For reference, I am summarizing all of this into tables:

Lesser Ritual of the Pentagram
Name	Translation	Quarter / Planet (Element)
YHWH	Tetragrammaton	East / Sol (Air)
ADNI	My Lord(s) / HGA	South / Mercury (Fire)
AHIH	I am	West / Luna (Water)
AGLA	You, O Lord / my HGA, are mighty forever	North / Venus (Earth)

Greater Ritual of the Pentagram
Name	Translation	Quarter / Sign (Element)
AHIH	I am	East & South / (Active Spirit)
AGLA	You, O Lord / my HGA, are mighty forever	West & North / (Passive Spirit)
YHWH	Tetragrammaton	East / Aquarius (Air)
ALHIM	Gods/Goddesses	South / Leo (Fire)
El/AL	God	West / Scorpio (Eagle, Water)
ADNI	My Lord(s) / HGA	North / Taurus (Earth)

Enochian Additions to Supreme Ritual of the Pentagram
Name	Translation	Quarter / Element
EXARP	Air of Spirit	East / Air
ORO IBAH AOZPI	He who cries aloud in the place of desolation	East / Air
BITOM	Fire of Spirit	South / Fire
OIP TEAA PDOCE	He whose name is unchanged from what it was	South / Fire
HCOMA	Water of Spirit	West / Water
MPH ARSL GAIOL	He who is the 1st true creator, the horned one	West / Water
NANTA	Earth of Spirit	North / Earth
MOR DIAL HCTGA	He who burns up iniquity without equal	North / Earth

Thelemic Lesser Ritual of the Hexagram

I primarily use this in its banishing form. Further, I use the form published by David Cherubim, and recommended to me by Gerald del Campo, many years ago. I can no longer find the original online, so I will begin by posting this form of the ritual. As with the “Thelemic” variant of the Pentagram Rite, the changes are minor but hardly cosmetic. Following the text of the ritual will be David Cherubim’s commentary, then mine.

1. Facing East, in the center, stand upright, with your feet together, left arm at side, right arm across body, holding the wand or other weapon upright in the median line. Then say:
2. I. N. R. I.
   Yod. Nun. Resh. Yod.
   Virgo, Iacchus, Holy Father.
   Scorpio, Asi, Holy Mother.
   Sol, Orus, Holy Child.
   Iacchus, Asi, Orus,
   IAO.
3. Extend your arms in the form of a Cross, and say: "The Sign of Orus."
4. Raise your right arm to point upwards, keeping the elbow square, and lower your left arm to point downward, keeping the elbow square, while turning your head over your left shoulder looking down so that your eyes follow your left forearm, and say: "The Sign of the Dance of Asi."
5. Raise your arms at an angle of sixty degrees to each other above your head, which is thrown back, and say: "The Sign of the Joy of Iacchus."
6. Cross your arms on your breast, bow your head, and say: "The Sign of the Blazing Star."
7. Extend your arms again as "L" and cross them again as in "X", saying: "L.V.X., Lux, the Light of the Cross."
8. Advance to the East, and with the magical weapon trace the Hexagram, and vibrate: "ARARITA".
9. Turn to the South and do the same.
10. Turn to the North and do the same.
11. Return to the East, completing the Circle, then repeat 1 through 7

Notes by David Cherubim
In the Hermetic Order of the Golden Dawn you did not start the Hexagram Ritual with the Analysis of the Key Word, but with the Qabalistic Cross. Aleister Crowley changed this to balance the ritual, for it pertains to the Hexagram, which is a symbol of Tiphareth, the Sephira of Balance. Unless you feel inclined to do otherwise, I suggest that you always use the Analysis of the Key Word and never the Qabalistic Cross in the Hexagram Ritual. For as it is written, "Equilibrium is the basis of the Great Work."

The Signs used in the Hexagram Ritual are connected with the four Elements and the four Seasons of the Year. They are called the L.V.X. Signs. L.V.X., or Lux, is the Light of the Cross. It is that Great Light which is referred to in the Golden Dawn proclamation, "Khabs Am Pekht. Konx Om Pax. Light In Extension." In the Old Order of the Golden Dawn, the L.V.X. Signs were known as "The Sign of Osiris Slain", "The Sign of the Mourning of Isis", "The Sign of Apophis and Typhon", and "The Sign of Osiris Risen."

The Sign of Orus (or Osiris Slain) is also called the Sign of the Cross; the Sign of the Dance of Asi (or Isis Mourning) is also called the Sign of the Svastika, and by shape it is the letter L of the word LVX; the Sign of the Joy of Iacchus (or Apophis and Typhon) is also called the Sign of the Trident, and by shape it is the letter V of the word LVX; the Sign of the Blazing Star (or Osiris Risen) is also called the Sign of the Pentagram, and by shape it is the letter X of the word LVX. [images omitted]

The Lesser Ritual of the Hexagram is to be performed after the Lesser Ritual of the Pentagram. To use this ritual to invoke or banish, you trace the invoking or banishing Hexagram of Earth in all four quarters of your Temple. The so-called Hexagram of Earth can be used in a general way, for simple operations, like the Pentagram of Earth in the Lesser Ritual of the Pentagram. In Liber O Vel Manus et Sagittae we are instructed to trace the four so-called Elemental Hexagrams, which were designed by S. L. MacGregor Mathers. These, however, are unessential. The Hexagram of Earth alone is sufficient. Or you may employ the Unicursal Hexagram, as illustrated below. [images omitted]

In the Lesser Ritual of the Hexagram, the Four Elements of Fire, Water, Air and Earth are attributed differently to the four quarters than in the Lesser Ritual of the Pentagram to correspond with the nature of the Zodiac: Fire is in the East for Aries, Earth is in the South for Capricorn, Air is in the West for Libra, and Water is in the North for Cancer. When tracing the Hexagrams in the Lesser Ritual, they should be visualized in golden flame. When going from quarter to quarter, you must trace around yourself a Circle of Light by connecting the center of a completed Hexagram to the area that will become the center of the next Hexagram, just like in the Lesser Ritual of the Pentagram.

Notes by Nexist Xenda’ths
The images are readily available, so I did not include them in this post. For the Signs, they are published under their old aeonic names in Liber O. The Invoking unicursal hexagram is drawn from the top point moving in a downward right direction. The banishing is done likewise, but in a downward left motion. I tend to use the elemental hexagrams from Liber O rather than the only the Earth or unicursal hexagrams. These are Fire in the East, Earth in the South, Air in the West, and Water in the North. Note that this is different that given by Shoemaker in his Living Thelema, which uses the attributions of the Lesser Pentagram Ritual.

David Jones explained to me that the Hexagram ritual’s elemental attributions corresponds to the Enochian system, so I use the Elemental colors of Enochian (White=Fire, Black=Earth, Red=Air, and Green=Water).

Since this ritual is in English, for the most part, little translation is needed. Only INRI and ARARITA need some explanation. INRI is a formula that was adapted from Christianity. An Acronym for Iēsus Nazarēnus, Rēx Iūdaeōrum, or Jesus the Nazarene, King of the Jews, the Latin alphabet is mapped to the Hebrew (as given on the second line), which corresponds to the Tarot cards of The Hermit (and here), Death (and here), and The Sun (and here). Their study is recommended in understanding this term.

ARARITA is another acronym (Notariqon). It is a latinization of the Hebrew phrase “Achad Rosh Achdotho Rosh Ichudo Temurato Achad”, or, as commonly translated, “One is His Beginning; One is His Individuality; His Permutation is One.”

Again with the Star Ruby (Translation and Notes)

Language is important. Magicians use “barbarous”, “dead” and other strange languages as an aid in bringing about magical consciousness. Some Hebrew, a bit of Enochian, and some Latin force one to enter a state of altered consciousness, if for no other reason, simply because it is something unusual. Still, there is no excuse for not knowing what you are saying. As Abraham von Worms points out, the spirits are not impressed by false erudition. To recite a bunch of syllables is ultimately meaningless, those syllables must have meaning. To this end, I am providing some preliminary notes and translations of the various rituals that I use regularly. The first of these is the Star Ruby, also known as Liber XXV. The primary language of the Star Ruby is Greek.

The first spoken line is “Apo pantos kakadaimonos”. This translates (roughly) to “Flee in terror malevolent (shit) spirits”.

Next is the Qabalistic cross: “Soi” (head), “O phalle” (phallus), “ischuros” (right), and “eukaristos” (left). This can be translated as “Unto thee o phallus, strength and thanksgiving”.

Finally, we have the invocation of the quarters, which goes “Pro mou Junges” (”Before me, Junges”), “Opiso mou Teletarchai” (”Behind me, Teletarchai”), “Epi deksia Synoches” (”On my right hand, Synoches”), and “Eparistera Daimonos”(”On my left hand, Daimonos”). This is wrapped up with “Flegei gar peri mou o aster ton pente. Kai en tee stelle o aster ton hex esteeke” which can be translated as “About me flames the pentagrams. In the column shines the six rayed star”.

The only thing left is to explain what you are calling in the four quarters.

Junges
This class of beings are the children of the Father, the bearers of the primordial fire which gives rise to magick and concepts which give rise to motion. This fire & passion is delivered to the Synoches.

Teletarchai
These beings represent the guiding forces of initiation, of progress. They are the children of Junges and Synoches. They are responsible for shaping our Will so that we progress forward toward accomplishing that Will.

Synoches
These beings are the containers of the fire, the mothers which birth creation. The Will, originating from the Junges, is formed by the Synoches and manifested by the Teletarchai. That which we strive to be determines our experiences which result in our current path, the expression of our Will in the current physio-temporal frame.

Daimonos
These are the saints, those who have achieved their will and whose blood fills the Cup of Babalon. They inspire and motivate us, they are our support and our emancipation.

I’ll admit that I am still working on internalizing and expanding my understanding of the beings evoked by the Star Ruby. These descriptions are meant as a starting point.

I find the basic purposes of the attributions correlative with those of the Standard Pentagram rituals. In the Lesser Ritual of the Pentagram, we have Sol/Raphiel, Luna/Gabriel, Mercury/Michael, and Venus/Uriel. Sol resides in Tiphareth to which is associated the Knowledge and Conversation of the Holy Guardian Angel. Luna resides in Yesod which is commonly equated with prophecy, Magick, and Initiation. Mercury is the manifestation of the Will, and Venus is easily the support and benediction of the community.

Crowley viewed this ritual as a Thelemic equivalent to the Greater Pentagram Ritual. However, there are notable changes to the attributions of the pentagrams (though not so much the symbolism of the archangels, as noted in the previous paragraph). While not mentioned explicitly in the text, the attributions are obvious by virtue of the calling of the god-names. Therion is roared like a lion (Leo), Nuit is spoken as a human (Aquarius), Babalon is hissed like a snake (one of the forms of Scorpio), and finally, Hadit is bellowed like a bull (Taurus). Since this is said to be a replacement for the Greater Pentagram Ritual, the sigil of Scorpio should probably be that of an eagle, though one could easily argue that it should be a snake (an eagle would be “cry”).

Testing Ceremonial Magick (Link to an Essay off-site)

https://www.academia.edu/2283146/Testing_Ceremonial_Magick

Excerpt

The world of Ceremonial Magick is rather complicated. Various schools of thought and diverse ideologies have combined over the centuries to fragment the ritual practices of the past into conflicting and often competing methodologies. Combine this with the rise of materialism which dominates Western culture and we find that Magick itself has taken on a dubious character.

Click on the link above to read more.

Accepting the Law

What is a Thelemite?

Thelemites are, by nature, a fiercely individualistic breed. This has been latched onto by a particular demographic that works against the revolutionary nature of Thelema in favor of the continuance of mainstream normative values of modern consumerist culture. However, words actually mean things. Thelemite is no exception. A good baseline for identifying the enemy is through the nature of their antagonism to other people’s insistence of an actual definition for Thelema and Thelemites.

In one such altercation, I came up with a simple and straightforward formulation of what it means to be a Thelemite or a member of the Ordo Templi Orientis (which is a Thelemic organization to which I belong):

(1) A Thelemite is one who accepts the Law of Thelema

(2) The Law of Thelema is defined by Liber AL vel Legis (Liber AL, The Book of the Law)

(2a) Rabelasian Thelema is pure sophistry

(3) Membership in the Ordo Templi Orientis (OTO) requires acceptance of the Law of Thelema

(3a) Q.v. Point 2

(3b) This means to accept Liber AL without wanting to change it.

Below are the summaries of the long, and sometimes tedious, discussions that arose from this simple formulation.

A Thelemite is one who accepts the Law of Thelema / The Law of Thelema is defined by Liber AL

Since these are interdependent, it is easiest to address them at one. The word Thelemites appears in Liber AL in verse I:40, where it states “Who calls us Thelemites will do no wrong.” In the D Comment, Crowley states “We who accept this Law may rightly be called Thelemites.” Since the word, as it is commonly used, derives from Liber AL and the comment from the person designated by that text as authoritative on that text states point one in no uncertain terms, we can, for now, accept it as axiomatic.

Many alternative definitions revolved around some formulation of “A Thelemite is someone who is doing their will.” This leads to the second point. What is the Law of Thelema as defined by Crowley? He put forth three statements derived from the text which are meant to summarize the Law of Thelema, much as how Jesus summarized the Law of Christianity as “Love the lord, thy god, with all thy heart and thy neighbor as thyself.” Crowley’s summarized the Law of Thelema as follows:

• Do what thou wilt shall be the whole of the Law.
• Love is the law, love under will.
• There is no law beyond Do what thou wilt.

Given this summation, it seems obvious that any attempt to use the Will as the basis of the definition of Thelemite is actually a clandestine acceptance of the Law of Thelema. One might theorize that attempts to define Thelemite without reference to Liber AL derives from cognitive dissonance with the other portions of the text. Regardless, it is little more than claiming to disagree while affirming each and every point.

Much attention has been given to the definition of the word accept. The valid definitions of accept range from “to receive” to “affirm” to “agree to marriage.” While I personally love the image created by the last definition, I suspect that such an interpretation is not what Crowley intended (though Liber Astarte could make an argument in favor). Instead, let us look at the statement “Accept The Book of the Law” in context. Both the OED and Websters provide example sentences whereby the degree of affirmation changes due to the nature of the object being accepted. “To accept a present” gives a different meaning than “to accept a treaty” (which is also different from “to accept a proposal of marriage”). How did Crowley view Liber AL? Did he view it as a neutral item, akin to a pen or a sweater, or did he view it as a treatise for the emancipation of the human race?

In his preface to Liber AL (4 Jan 15), Crowley says, “This Book explains the Universe,” “This Book lays down a simple Code of Conduct,” and “The establishment of the Law of Thelema is the only way to preserve individual liberty and to assure the future of the race.” It seems clear that Liber AL is an object of such import that its acceptance cannot be a neutral act. Such acceptance necessitates some level of approval for the contents therein. Further, the language used in his description indicates a conformance to the Law one has accepted. One adheres to a code of conduct. I will leave further examination of the nature of Liber AL and what constitutes acceptance to the reader.

Rabelaisian Thelemites is pure sophistry

From time to time, people appear trying to lay claim to the title of Thelemite but rejecting the system put forth by Aleister Crowley by invoking Rabelais. Rabelais is an important figure, which is why he is mentioned in The Antecedents of Thelema (4 Jan 15). However, Rabelais work was a work of fiction. Neither did it involve magick, occult theory, Eastern traditions, Qaballah, or Knowledge and Conversation with one’s Holy Guardian Angel. These things derive from Crowley. If they are practicing a somewhat libertine monastic tradition rather than magick, we might lend some credence to their claims. Invariably, however, they are merely trying to justify their smorgasbord approach to Crowley’s Thelema.

Membership in the OTO requires acceptance of the Law of Thelema

Strangely, this assertion also causes a stir of controversy. This is a simple matter of stated policy. As per the FAQ on Blazing Star Oasis’s website, "If you decide to pursue full membership, as a I°, you will be stating that you accept The Book of the Law as written, without wishing to change it. Even in the Minerval degree, you will be expected to make a commitment to uphold the ideals of freedom set forth in The Book of the Law." (4 Jan 15)

Since this is listed on an official OTO website, I do not believe it is a violation of any oaths for me to state that I remember being required to do precisely this. It should be born in mind that the Minerval degree is a guest degree and actual membership is counted as starting from the First degree. It should also be mentioned that the requirement is an official policy regardless of whether it is enforced with any degree of consistency. The fact that it is a requirement but not adequately enforced is one of the reasons why this essay came to be.

We can also engage in debate on the meaning of the word accept. However, these arguments are the same as above and their resolution is also the same. In fact, the argument for the nature of Liber AL takes on more force as Liber AL is presented here as a foundational document around which the members of the order are meant to organize themselves.

Conclusion

As we can see, the points laid forth are supported by the internal logic and consistency of the materials referenced. Criticisms that the definition of Thelemites being derived from Liber AL is circular reasoning are not relevant due to fact that Thelema and Thelemites are defined by Liber AL and the other class ‘A’ material. To argue such would be like claiming that Rousseau’s idea of the “Social Contract” is invalid purely because it is referenced in Of The Social Contract, Or Principles of Political Right (Du contrat social ou Principes du droit politique).

Given that these points are valid, one can also conclude that there are many people who profess to be Thelemites but are in violation of these points. It is obvious that they are mistaken. Anyone who ignores, rejects, or wants to change Liber AL vel Legis — i.e, anyone who does not accept Liber AL — is not a Thelemite. Given the stated policy of the Ordo Templi Orientis, anyone who is not a Thelemite is not qualified to be a member of that order.

Addendum

Such is the nature of the work, people who are within the Thelemic tradition but are not Thelemites will eventually fall prey to the cognitive dissonance inherent in working with a value system to which they do not subscribe. Such people will typically fall in one of two ways. One is to try and change Thelema into socially accepted cultural norms. The other is to leave the order. The first harms Thelema by subverting it into just another variation of the dominant paradigm which is, in itself, a carry-over of the previous aeon. The second merely means that the person has wasted time and effort in a system for which they are unsuited. For a list of the first, look at what people are saying and see how it differs from some strand of the dominant societal discourse. For a list of the second, look for “big names” within the order who are no longer active or are now antagonistic. They will often say things like “I was never really a Thelemite,” “I never liked Liber AL,” or “<group/religion> suits me better.” Far better to spend the time engaging in introspection now rather than finding out, a decade down the road, that you are happier being a Buddhist.

Book Review: Living Thelema by David Shoemaker

David Shoemaker, the Chancellor of the International College of Thelema, has presented us with a new introductory Thelemic text, Living Thelema (2013), which provides the novice with an outline for starting with the Thelemic material. He begins with some comments on basic practices, moves on to some material tied more clearly to his A∴A∴ work, and finishes with some advice on how to integrate this material into a Thelemic lifestyle. This material is aimed for those drawn to Thelema, but who do not have significant exposure to the works of Aleister Crowley or occultism in general.

I should probably begin by stating that I am not a fan of beginner books. They tend, by virtue of being targeted at beginners, to reduce the material to a ridiculously unusable level. They try to cover for their paucity of information by utilizing bland platitudes which are, far too often, nothing more than standard opinions culled from Western (typically American) society.

I am not claiming that Dr. Shoemaker avoids these pitfalls. However, I found them to be far less egregious than other books in this category. The fact that Dr. Shoemaker can actually write makes this book stand out from the others of its kind.

Interestingly, a journal recently released an advance article on the tendency to psychologize occultism. The target of the article was Dr. Israel Regardie.1 Like Dr. Shoemaker, Dr. Regardie was a psychologist. It is only natural, perhaps, that the disturbing tendencies to sacralize psychology and psychologize occultism are also present in Living Thelema. For the most part, this trend is a potentiality, but it is something to be aware of — and possibly be on guard against.

The book itself is divided into three parts: Tools for the Journey, Perspectives on the Path of Attainment, and Life Outside the Temple. The first covers basic terminology and rituals. The second moves to a more theoretical framework, discussing tools such as tarot and alchemy within the initiatory framework of the A∴A∴. The final section is sacred psychology. I am not dismissing the value of psychology, nor am I saying that it isn’t important for the magician to be balanced; however, I do feel that there is a risk of conflating spirit and the mind. While the maxim “As above, so below” is a given, we must not forget that one is above and the other below — or, to use language more in keeping with Shoemaker’s book, it is a mistake to restrict the neshemah by the rules of the ruach.

While the author’s background in psychology casts an interesting slant on the material, I find his selection of what to include and what not to include more interesting. For starters, the book does not include an index. Any book without an index is difficult to use as a reference. This indicates to me that the work is not really intended for actual use. At best it is intended as a one shot that can be easily discarded after being read.

Further, despite several locations where it would be wholly appropriate, there is no reference to De Cultu. In part one, there are various sections detailing the practices appropriate for the beginner. The importance of these practices are given time and again in Crowley’s work, but are listed and presented most succinctly in De Cultu.

While it is phased in, which either implies that the work is dangerous and/or complicated, most of the elements from De Cultu are present in part one of Shoemaker’s book. While I do not recall it being explicitly mentioned, I will just grant him the study of the Holy Books. He discusses Resh, the pentagram rituals, astral work, and yoga. However, of the three Masses listed, only Liber XV, the Rite of the Gnostic Catholic Church, is mentioned. According to Crowley, a eucharistic rite should be performed daily. The omission is doubly strange as this practice ties with several points that he elaborates in his section on getting started — specifically, 1) magical hygiene, 2) calling/directing magical force, and 6) forging a link with one’s HGA.

This omission is common. Either because of its solitary nature (which allows the magician to partake of the sacrament outside of the group) or because of the minor use of blood, the Mass of the Phoenix has fallen from favor. I am not saying that Dr. Shoemaker has caved to social pressures by excluding this rite from his section on the eucharist. It may be an honest oversight. Perhaps his lineage introduces this practice later. However, it is obvious that by not including the directions from Crowley, he bypasses the supposed controversy altogether.

This leads to another issue. In chapter six, dealing with the hexagram rituals, Dr. Shoemaker tells us that the elemental attributions given by Crowley in Liber O are incorrect. He states that the elemental directions given are those valid within the Vault of the Golden Dawn and instructs the reader to use the attributions for the Lesser Pentagram Ritual. He gives no explanation as to why the attributions are not relevant outside the vault, nor does he cite any source that uses his elemental attributions. Given that the Hexagram Rite is on a higher plane (in the author’s parlance, macrocosmic rather than microcosmic), and that various pentagram rituals have different attributions (e.g., the Star Ruby puts Fire-Leo in the East rather than Air), I would think that some justification for this change would be warranted. As it stands, it seems that Dr. Shoemaker just decided Crowley was wrong and just grabbed the attributions of the Lesser Pentagram Ritual from habit.

Part two is where this book becomes interesting. Part one is rather mechanical, covering the basics of De Cultu. Part two is where we can see some of the authors own opinions and ideas. Two chapters which stand out are the chapter on the Tarot as it relates to the System of Initiation within the A∴A∴ and the chapter on the Chakras. This is a practical interpretation of the poetical form present in The Wake World. Thus, one starts in Malkuth. The grade of Zelator, being in Yesod has its tasks related to the Universe card (which is attributed to the path leading from Malkuth to Yesod). Likewise, Practicus’ tasks are tied to the Aeon and Sun cards. Finally, Philosophus is tied to the Moon, Emperor, and Tower cards. The presentation is clear and useful.

Dr. Shoemaker’s chapter on the chakras is also interesting. He bypasses the whole energy vortex slant, which was popularized by the Theosophical/New Age movement, and instead focuses on their relationship to the sephirah, i.e., their symbolic meaning, and thus to the related A∴A∴ degrees. He does not discuss the chakras in relation to the OTO, instead referring the readers to the diagram in the Equinox III:10. While I may have practical reservations about the mapping of the Hindu system to the Hermetic Qabalah as put forth by Crowley, it is important to know them so as to understand what Crowley meant when he referred to the chakras. Dr. Shoemakers refusal to regurgitate the New Age claptrap that has accreted on the doctrine is refreshing.

Altogether, Living Thelema is a beginner’s book and suffers from many of the problems that all beginner’s books seem to have. I don’t see it as having a significant reread factor. Further, Part one could have been greatly reduced without loss. The chapters on the HGA and True Will are useful since they define these terms as the author uses them. The chapter on Ritual Construction is undoubtedly useful for the beginner. The rest could be replaced by a copy of de Cultu with footnotes on where to find the practices described.

Part two is the more interesting section, and I would have liked to see this section expanded. The weakest parts seem to be the chapters on Alchemy, in particular, the one titled 21st Century Alchemy. Part three was pretty much a total wash for me. As I mentioned earlier, I find the intersection of psychology and occultism to be limiting for occultism and unfair for psychology.

As a beginner’s book, it will have more value for the true novice than others of its kind. Since I found something interesting, it is actually on the top of the list. If you are a beginner, by all means, buy this book. Just promise that you will actually read the referenced Crowley materials, which, despite rumors to the contrary, are not that difficult.

1 Plaisance. Israel Regardie and the Psychologization of Esoteric Discourse

Note: a version of this review first appeared in the Coph Nia Wand 2015.

On Fuck-ups & an Apology

Why should you study and practice Magick? Because you can't help doing it, and you had better do it well than badly. - AC, MWT:2

I don’t believe in hiding my mistakes. Assumptions of infallibility lead to stagnation. I do not deny my error, neither do I attempt to clear the record of all evidence of my mistakes. I will, however, make notes on prior posts to indicate that there are errors and where corrections can be found. This records the evolution of thought and progress of the thing involved.

The goal of occultism is, in my estimation, perfection. Perfection is (most likely) unattainable. The moment we achieve, or come close to, perfection, our new clarity of vision allows us to see flaws in our original conception. From this we can formulate a new goal. By admitting our mistakes, we can thereby rectify them, and thus become one step closer to perfection. Rejoice in those who correct you, for they are aiding you in your quest for perfection. [One should differentiate between someone disagreeing with you and proving that you are wrong. Test the spirits of the corporeal as well as those summoned to your circle.]

That being said, let me get to the point of this post. While I have been studying, and practicing, Thelemic ritual for some time, they tended to move in bursts and spurts. I committed the various rituals to memory and continued on. Sadly, it seems that the fallow periods caused me to forget some elements and when I started up again, my brain filled in the forgotten pieces. Some of these were probably correct, but many were wrong. This can be evidenced by the various addenda and errata I have had to make for the various articles I have posted. Over the past year or so, I have been performing these rituals daily and their errors have become more pronounced. People would come and drop information that clarified points. The frustration of being corrected has caused me to refer to the source documents again and again.

This brings me to the first point, constantly review the source material. Liber O is invaluable. Any ritual not there can be found on the web. Check multiple versions to ensure that you aren’t finding some strange variant. This is especially important if one has taken a hiatus. Reverify to make sure you haven’t regressed to prior misconceptions and bad habits. Make notes and use them. When I start a new ritual, I type it up and set it with my collection for reference during my practices. Eventually, it will be committed to memory and then it goes into an inactive pile which is available “just in case”.
So, to sum up, I apologize to any and all of you who may have been led astray by my errors. Please look forward to corrected versions being written.