The Mass of Babalon
Total Page:16
File Type:pdf, Size:1020Kb

Load more
Recommended publications
-
The Changing Role of Leah Hirsig in Aleister Crowley's Thelema, 1919
Aries – Journal for the Study of Western Esotericism 21 (2021) 69–93 ARIES brill.com/arie Proximal Authority The Changing Role of Leah Hirsig in Aleister Crowley’s Thelema, 1919–1930 Manon Hedenborg White Södertörn University, Stockholm, Sweden [email protected] Abstract In 1920, the Swiss-American music teacher and occultist Leah Hirsig (1883–1975) was appointed ‘Scarlet Woman’ by the British occultist Aleister Crowley (1875–1947), founder of the religion Thelema. In this role, Hirsig was Crowley’s right-hand woman during a formative period in the Thelemic movement, but her position shifted when Crowley found a new Scarlet Woman in 1924. Hirsig’s importance in Thelema gradually declined, and she distanced herself from the movement in the late 1920s. The article analyses Hirsig’s changing status in Thelema 1919–1930, proposing the term proximal authority as an auxiliary category to MaxWeber’s tripartite typology.Proximal authority is defined as authority ascribed to or enacted by a person based on their real or per- ceived relational closeness to a leader. The article briefly draws on two parallel cases so as to demonstrate the broader applicability of the term in highlighting how relational closeness to a leadership figure can entail considerable yet precarious power. Keywords Aleister Crowley – Leah Hirsig – Max Weber – proximal authority – Thelema 1 Introduction During the reign of Queen Anne of Great Britain (1665–1714), Sarah Churchill, Duchess of Marlborough (1660–1744), was the second most powerful woman in the kingdom. As the queen’s favourite, the Duchess overcame many restrictions hampering women of the time. -
Acknowledgments P. Xi Encountering the Scarlet Goddess P. 1 Western Esotericism, Occultism, and Magic P
Acknowledgments p. xi Encountering the Scarlet Goddess p. 1 Western Esotericism, Occultism, and Magic p. 6 Notes on Methodology p. 8 Technicalities and Demarcations p. 10 Outline of the Book p. 12 Divine Women, Femmes, and Whores: The Theorization of Multiple Femininities p. 17 Feminism and Sex: Passion, Prostitution, and Pleasure p. 18 Difference, Divinity, and Multiple Femininities p. 19 Fem(me)ininity and Vulnerable Subversion p. 23 "The Sex That Is Not One": The Concept of Plural Femininities p. 26 The Scarlet Goddess and the Wine of Her Fornications: Crowley, Babalon, and the Femmep. 35 Fatale 1898-1909 Good, Bad, and Scarlet: Femininities of the Fin-de-Siècle p. 36 Scripture and Scourging: The King James Bible and Pariah Femininities before Babalon p. 39 "Fresh Blossoms from the Heart of Hell": Jezebel and the Influence of Decadence p. 39 "The Work of Wickedness": The Scarlet Woman in Liber AL vel Legis (1904) p. 43 "Into Unguessed Abysses": Lola of the Infernal Bliss p. 46 "I Was Really Being Married": Pain and Erotic Submission in Crowley's Early Work p. 49 The Dancing God and the Pyramid Gateway: Babalon in The Vision and the Voice p. 51 Dancers, Bulls, and Amphoras: Babalon below the Abyss p. 52 Enter the Mother of Abominations: Babalon above the Abyss p. 55 The Daughter and the Blasphemy: Babalon beyond the City of the Pyramids p. 58 Enthroned in Eternity: Babalon in the 2nd Aethyr p. 63 Erotic Destruction and Pariah Femininities: Blood, Receptivity, and Reframed p. 65 Whoredom Yielding Peaches and Women with Whips: Babalon, Crowley, and Magical Systematizationp. -
A Token of Babalon
A Token of Babalon by Frater Apollonius 4°=7□ ATAT WARATAH BLOSSOMS Seven are the veils of the dancing girl in the harem of It. Seven are the names and seven are the lamps beside Her bed. Seven eunuchs guard Her with drawn sword; No man may come nigh unto Her. In Her wine-cup are seven streams of blood of the Seven Spirits of God. Seven are the heads of The Beast whereon She rideth. The head of an Angel: the head of a Saint: the head of a Poet: the head of an Adulterous woman: the head of a Man of Valour: the head of a Satyr: and the head of a Lion-Serpent. Seven letters hath Her holiest name; and it is This is the Seal upon the Ring that is on the Forefinger of IT: and it is the Seal upon the Tombs of them whom She hath slain. Here is Wisdom. Let Him that hath Understanding count the Number of Our Lady; for it is the Number of a Woman; and Her Number is An Hundred and Fifty and Six. Do what thou wilt shall be the whole of the Law. From the Book of Revelation 17:3-6 So he carried me away in the spirit into the wilderness: and I saw a womyn sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the womyn was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication. -
Gnosticism, Transformation, and the Role of the Feminine in the Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.) Ellen P
Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 11-13-2014 Gnosticism, Transformation, and the Role of the Feminine in the Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.) Ellen P. Randolph Florida International University, [email protected] DOI: 10.25148/etd.FI14110766 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the Feminist, Gender, and Sexuality Studies Commons, History of Religions of Western Origin Commons, Liturgy and Worship Commons, New Religious Movements Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Social and Cultural Anthropology Commons Recommended Citation Randolph, Ellen P., "Gnosticism, Transformation, and the Role of the Feminine in the Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.)" (2014). FIU Electronic Theses and Dissertations. 1686. https://digitalcommons.fiu.edu/etd/1686 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida GNOSTICISM, TRANSFORMATION, AND THE ROLE OF THE FEMININE IN THE GNOSTIC MASS OF THE ECCLESIA GNOSTICA CATHOLICA (E.G.C.) A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Ellen P. Randolph 2014 To: Interim Dean Michael R. Heithaus College of Arts and Sciences This thesis, written by Ellen P. Randolph, and entitled Gnosticism, Transformation, and the Role of the Feminine in the Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.), having been approved in respect to style and intellectual content, is referred to you for judgment. -
For the Thelemites
COPYRIGHT - FOR THE THELEMITES Downloaded from https://www.forthethelemites.website You may quote from this PDF file in printed and digital publications as long as you state the source. Copyright © Perdurabo ST, 2017 E.V. FOR THE COPYRIGHTTHELEMITES - FOR THE THELEMITES ROSE AND ALEISTER CROWLEYS STAY IN EGYPT IN 1904 A STUDY OF THE CAIRO WORKING AND WHAT IT LED TO BY PERDURABO ST ã FRATER PERDURABO, to whom this revelation was made with so many signs and wonders, was himself unconvinced. He struggled against it for years. Not until the completion of His own initiation at the end of 1909 did He understand how perfectly He was bound to carry out this work. (Indeed, it was not until his word became conterminous with Himself and His Universe that all alien ideas lost their meaning for him). Again and again He turned away from it, took it up for a few days or hours, then laid it aside. He even attempted to destroy its value, to nullify the result. Again and again the unsleeping might of the Watchers drove Him back to the work; and it was at the very moment when He thought Himself to have escaped that He found Himself fixed for ever with no possibility of again turning aside for the fraction of a second from the path. The history of this must one day be told by a more vivid voice. Properly considered, it is a history of continuous miracle. THE EQUINOX OF THE GODS, 1936 E.V. For the Thelemites PART II. On leaving America and WW1, due to a special reason let us return to Frater Perdurabo's little masterpiece Liber CCCXXXIII – The Book of Lies. -
An Essay Upon Number
An Essay Upon Number by Frater Hoor Do what thou wilt shall be the whole of the Law. CONTENTS Page 1. The Great Undefined 11 2. “Thelemic” Mathematics 5 3. The Enochian System and the English Alphabet 8 4. A Brief Analysis of The Book of the Law 11 Chapter One 11 Chapter Two 23 Chapter Three 28 1. The Great Undefined Top There is one essential problem with mathematics as it stands: the fact that it is based entirely on the concept of division. That is, all of its formulae and theorems are founded on the idea of the number one, which is divided (has separation) from zero by some amount only knowable as itself, the number one. Repeated division produces 2, and 3, etc. There is a system of mathematical shorthand called “Typographical Number Theory”, from which it should theoretically be possible to write any conceivable mathematical formula or theorem, using only five basic axioms. These axioms are the basis of the current model of mathematics in its entirety. However, Kurt Gödel showed that it is possible to create any number of theorems using that system which could neither be proved to be true, nor ultimately denied, within the rules of the system;1 and this is done by positing a theorem in T.N.T. which reads: “Sentence G: This theorem is not a part of T.N.T.” The actual formulation of this theorem within the rules of T.N.T. is theoretically possible; and it has been taken as proof that all possible systems of logic are necessarily incomplete.2 There is an obvious point to be made here, which is that in every respect the “G-sentence” is equivalent in its unknowability to the number zero. -
Babalon Rising: Jack Parsons’ Witchcraft Prophecy
Babalon Rising: JaCk parsons’ WitChCraFt propheCy Erik Davis In the forty yearS or so following the death of John Whiteside Parsons in 1952, his name—Jack Parsons from here on out—circulated principally among magic folk, critics of Scientology, and historians of modern rock- etry. In the new century, however, the tale of the SoCal rocket scientist- cum-sex magician has proven a hot commodity, told and retold in a series of articles, biographies, graphic novels, movie scripts, and reality tv shows that have transformed Parsons into one of the most storied figures in the history of American occulture. The superficial reasons are easy to see: with its charismatic blend of sex, sorcery, technology and death, Parsons’ story haunts a dark crossroads of the Southern California mindscape, scrawling a prophetic glyph in the wet pavement of postwar America. Indeed, his tale is so outrageous that if it did not exist, it would need—as they say—to be invented. But if it were invented—that is, if his life were presented as the fiction it in so many ways resembles—it would be hard to believe, even as a fiction. The narrative would seem overly contrived, at once too pulp and too poetic, too rich with allegorical synchronicity to stage the necessary suspension of disbelief. In this essay, I want to explore an unremarked aspect of Jack Parsons’ life and thought, what I will call his magickal feminism. In his 1946 text Free- 165 166 Erik Davis dom is a Two-Edged Sword, Parsons issued a call for women to take up the spiritual, sexual, and political sword—a cry for female autonomy that also eerily anticipated the militant witchcraft that would find historical expres- sion in California over twenty years later. -
Thelemic Qabalah Volume II
Thelemic Qabalah Volume II Publication in Class C by Frater Apollonius 4°=7□ ATAT Preface The first volume of this set addressed the theoretical approach to qabalistic practice. The very study of qabalistic theory in itself is not only absorbing, but all by itself can lead to an exultant state of consciousness. And of course, qabalistic theory is so much more than was presented in this first volume. From a Thelemic perspective, we have covered this topic in a wider sense in works like: Scientific Illuminism The Starry Gnosis: An American Revelation Liber Loagaeth: Leaf 1A And though these tomes expand the theoretical corpus, they still barely hold a skeletal representation of the enormity of the Greater and Lesser Mysteries that together make the Holy Qabalah…the holy and antient study that still then, must lead us to the present volume; that of praxis. Again, the study itself, that should that be all one ever does with the Qabalah in this life, can provide its own exultation of the Soul; that even then, a more intimate connection with one’s own life on this planet is deepened to a wondrous and wholesome degree. But in praxis, the soul takes yet a stronger step towards the congealing (discussed in Congealing the Soul in Volume I) that is the perfection of the self. Praxis is both the practice and the approach to practice and it does not occur in a vacuum. Every master needs his or her apprentice…why? Because as we explained in the first volume, the energy of the creator flows to the individualized ends that we are and then must extend from us in imitation of the creative force…we are essentially, re-creative creatures. -
Lemons from a Lime Tree
Lemons from a Lime Tree Eighteen Short Poems By Frater Pyramidatus Copyright Adam Newman 2009 A Basilisk Dream Adurations of Abra Melin Choronzon’s Choir Cybele Dwelldom I was Aiwass Once Our Name is Legion Pan’s Promise Reward Starkeeper Statuesquely Fourfold The Black Rose The Caduceus The Labyrinth of Leviathan The Lyre of Fire The Only Poem of Lonely The Precipice of Pain Trees A Basilisk Dream Disgruntled sat the tepid beast, On steaming rocks and twisted dead tree, It glanced about its ashen feast, And wondered what to eat, Perhaps Nero, Picasso, Churchill or you, Or Hitler, or Peter Pan, or God’s very shoes. The teeth of Basilisk diamond sharp yet crooked, His haunches a testament to centuries decay, Eyes of bloodshot fire and bent spine a winged, This monster would never have its day, To chew on coals of souls for ever more, To only find sustenance on earth impure. Adurations of Abra Melin The moon was waning into crescent silver, A Beast did conjure in his lair, All pervading sky of heaven, a pristine quiver, Rushed through Boleskine and raised his hair. Aleister lied victim to grim devotion, The Abra Melin was deadlocked to begin, The tight gripped Phoenix Wand was motioned, About the symbols on dragon’s skin. A candled perimeter or pentagram, A ruby ring adorned his hand, The incense by the breeze was fanned, The evocation, the master plan. Vivid portal did sit and tightly wait, A host of demons five-thousand wide, The triangle, the blood, the gate, Operatic instruments of the other side. -
Lon Milo Duquette
\n authuruuiivc exiimiriiitiiin <»f ike uurld’b iiu»st fast, in a cm tl and in^£icul turnc card V. r.Tirfi Stele op Rp.veaung^ gbvbise a>ju ftcviftsc. PART I Little Bits ofThings You Should Know Before Beginning to Study Aleister Crowley’s Thoth Tarot CHAPTER ZERO THE BOOK OFTHOTH— AMAGICKBOOK? 7^ Tarot is apoA^se^^enty-^ght cards. Tfnrt artfoter suits, as tn fnadcrrt fi/ayirtg sards, ^sjhkh art dtrs%ssdfFOm it. Btts rha Court cards nutnbarfour instead >^dsret. In addition, thare are tvsenty^turo cards called 'Truw^ " each c^vJiUh is e symkoik puJure%Atha title to itse^ Atfirst sight one suould stifrpese this arrangement to he arbitrary, but it is not. Je IS necessitated, as vilfappear later, by the structsere ofthe unwerse, stnd inparikular the Sctlar System, as symMized by the Holy Qabaloi. This xotll be explained In due course.' These a« the brilliantly concise opening words of Aldster Crowley's Tbe Book of Tbotb. When I first read them, 1 vm filled with great o^ectations. Atkst, —I thouj^^ the great mysierics of the Thoth Tarot are going to be explained to me "in due course.” At the time, I considered myself a serious student of tarot, havij^ spent three years studying the marvelous works of Paul Foster Case and his Builders ofthe Adytumd tarot and Qabalah courses. As dictated in the B.O.T.A. currictilum, I painted my own deck oftrumps and dutifully followed the meditative exercises out- lined for each of the twenty two cards- Now, vdth Aleister Crowley’s Thoth Tarot and The Book cfThoth in hand, I knew I was ready to take the next step toward tarot mastery and my own spiritual illuminaiion. -
Cosmic Indifference in the Anthropocene Matt Panfil Submitted
Cosmic Indifference in the Anthropocene Matt Panfil Submitted to the faculty of the Herron School of Art and Design in partial fulfillment of the requirements for the degree Master of Fine Arts in Visual Art in the Herron School of Art and Design Indiana University May 2018 1 Humanity historically seeks order from chaos by striving to control natural forces; nevertheless, the observable universe teems with uncertainty, indifference, and disorder. My multimedia thesis work depicts confrontations between humanity and both natural and supernatural entities and forces, as well as examines the implications of cosmic indifference, alternatively called cosmicism: a philosophical and literary ideology wherein humankind exists at the mercy of ambivalent, and often cruel, machinations of nature. I synthesize disparate media to create cut-paper collages, experimental films, sculptural assemblages, and immersive installations designed to unsettle and transfix my audience, ultimately in pursuit of existential encounters and active engagements which transcend passive art spectatorship. Influences As a multimedia artist, I actively explore all forms of creative expression. I attended film school from 2007 to 2009, during which time I developed a deep love of experimental film. Much of the visual and thematic elements encompassing my multimedia work is informed by avant-garde filmmakers including Stan Brakhage, Alejandro Jodorowsky, and Kenneth Anger, all of whom appropriate visceral, archetypical, and surreal imagery in their films. I’m influenced by -
The Supreme Ritual
THE SUPREME RITUAL “A feast for the Supreme Ritual.” “To him is the winged secret flame, and to her the stooping starlight.” —Liber Legis. LET a feast be made by the Officers of the Temple. This Temple, into which they then retire, may be any convenient place. An altar is necessary; also a vessel of wine; otherwise as may be appointed by them: e.g. the robes, etc., as said in Liber Legis The officers are two in number, and seek Nuit and Hadit through Babalon and the Beast.1 To conceal themselves, they are disguised as Isis and Osiris. [The officers meet and clasp hands above the altar. Any preliminary operations, such as opening, banishing, etc., are now down by I.,2 who returns, and they again greet, but as initiates.] O. and I. [face to face]. O. What is the hour? I. When time hath no power. O. What is the place? I. At the limits of space. O. What God do we wake? I. The Lord of the Snake! O. With what do we serve? I. Brain, Muscle, and Nerve! O. The shrine in the gloom? [Gives the Sign of a Babe of the Abyss, which I. destroys by the Sign of Men Tu the God. I. Is the Mouth Of Thy Womb O. And the Priest in the Shrine? I. Is this Monster Of Mine! [I. repeats Sign of Men Tu and O. gives Sign of Baphomet. O. And the wonder above? I. The Quintessence of Love. O. There are sacraments? I. Nine. There are music and wine And the delicate dance— O.