Secret societies, societies with secrets, and societies with spoilers

When thinking about secrets and mysteries in practice, I’ve long tossed about the idea of a difference between secret societies, societies with secrets and a society without spoilers. Especially in this day when so much is being made available online, but that really is just a matter of scale when there are plenty of historical examples of similar things, such as Aleister Crowley revealing the initiatory rituals of the Hermetic Order of the Golden Dawn as serialized in the pages of the Equinox, the varied publication and exposé of so much Freemasonic ritual, and so forth.

There are still some pretty legitimately secret societies, which while well-known to exist are not revealed, such as the Skull and Bones society, and recently breaking the Copiale cipher seemed to tantalizingly promise that there might be still some complex and completely unknown societies, at least until it was revealed the material was pretty clearly Freemasonic in nature. But for the most part, I object that when people talk about secret societies they are engaged in flights of fancy about group about which not only their existence but much of their particulars are known. Quite often, of course, such wild imaginings are part and parcel with an agenda of fear mongering, but even still there are otherwise sane and rational people talking about certain societies as if they were actually not completely or almost completely public. Certainly Freemasonic tradition and ritual cannot rationally be called secret anymore, and the membership is in the habit of parading around, not to mention things like having decals on their cars and fobs on their keychains, and thus it cannot be called a secret society. Even traditional boogeymen like Aleister Crowley and Ordo Templi Orientis can only by the slimmest margin come anywhere near being called a secret society, with websites, public spaces, public event calendars, and so forth. There may indeed be legitimately unavailable secrets still, for example within A∴A∴, but that’s not enough to call these fraternal orders by the name of a secret society. In these cases there’s perhaps some legitimate secrets, but there must also be a practical recognition that most material related to these groups is available, outside the structured system of the society itself, somewhere, if one wants to find it.

Of course, just as much as one can avoid spoilers for movies and books and other things sequentially revealed, it is possible to avoid, for the most part, much of that material. It is not that there are no spoilers. Rather that spoilers do very much exist. Which is to say, the existence of spoilers requires one to decide to avoid the spoilers in order to fully enjoy the reveal. This is quite different from a society that pretends it doesn’t exist to outsiders, or a known society with things that it keeps secret.

 

There are modern examples of working with secrets within esoteric systems, and there’s clearly something interesting going on around secrets. There is smoke pointing to something important and useful at the source. There’s a tension, perhaps much as it ever was, between the urge to make information available and the various efficacies of secrets. T Thorn Coyle wrote a bit about the division in Feri between what had been called the “Mystery tradition” and the “public religion” factions, at “The Sundering of Feri“. Thorn, of course, also runs an online Mystery School. I was trying to find a quote where I recall her saying something about how paganism needed to have a Mystery tradition as part of it, but can’t find that right now.

Generally, when I talk about such things to people who ask, I suggest that initiation ritual, especially, is like a good book or movie with a savoury plot twist or two. You will only ever get a single chance to experience the participatory drama without knowing how it develops; that’s if one goes through it the first time not having read the materials. One and only one chance. Ever. So why throw that away by reading ahead? One can always read the materials afterward, as many times as one likes; but to read the spoilers is to waste a wonderful opportunity that cannot ever, barring soap opera amnesia tropes, be experienced once the reveal has been spoiled.

Whether one “gets” it or not (either initially or on subsequent viewings of a ritual or readings, of material) is another question entirely. And, it seems to me, in my experience, what constitutes “getting it” will likely evolve and change over time no matter what else is a consideration. When given the opportunity, I like to point out that one can go to many stagings of a play by Shakespeare and get new things, new depth of understanding and new enjoyment, as well as savour slightly different interpretations, so to me the re-play value depth of meaning of a work or body of work is something that is a different question to the idea of seeing something for the first time without spoilers.

But, still, people freak about things unknown, and try to minimize and control things by figuring things out ahead instead of being comfortable with being uncomfortable as a thing itself. Seems to me the still prevalent modern desire to conquer Nature and the pervaisive post-modern existential nausea about information overload and slavish ‘inbox zero’ mania are examples, perhaps symptoms, of where the ability to just relax about not knowing, not being in control, would be useful for people to practice in specific so they can have skill in applying it in general.

 

Another aspect that always comes up around secrets is the idea that somehow no matter what is revealed, the real secrets are impervious to such petty concerns. Seems to me blather about mystery being unspoilable is semantically empty jazz hands (or worse self deception (or worse-worse deception of others) about “spiritual” exceptionalism), and misses the point of initiation as orchestrated stressful situation intended to create a kind of imprint vulnerability, an altered state, in the initiate, and attempts to diffuse that stress and that experience before experiencing it is an attempt mitigate and in some form to not have the experience at all. The efficacy of secrets in a system are not just about the information, true, but the information is interwoven into an experience, and the experience is changed by the quality and obscurity of the information on which the experience is built. If one knows the rollercoaster has a blind drop at the end, one still experiences the drop in and of itself, but the surprise in and of itself is changed into anticipation, and that’s a different thing entirely which not only changes the experience of the drop but distracts from the experience of what occurs before.

For me, when I talk about “reading ahead” (spoiling) I mean that as a placeholder for activity the diffuses the effectiveness of initiation and mystery, whether written down and read or spoken and heard or whatever and whatevered. For me, being a candidate in initiation and mystery is to be an improv actor stumbling into a rehearsed stage play, and both savoury and exciting. One tends to think all kinds of things about structure and likely scenarios, if nothing else than a rite of passage (exit normal, experience liminal, re-enter normal changed) but it is the actuality, specifics and plot twists, the things that can be spoiled, which I think should be avoided and, yes, allowed as a personal experience.

 

To bring it around, my point of wondering about classification of societies is that there is a kind of society which is not itself attempting to pretend it doesn’t exist, and which has essentially much of its material revealed or potentially could be in future somewhere, but that points out there is a reason not to “read” ahead as a practice of discipline in and of itself; that there is a place for not knowing as a thing, and experience, to be embodied through ritual, especially dramatic ritual like initiation.

The trick of improv is to have characters and bits of business prepared and figure out ways to fit those into any circumstances, so perhaps the corollary is to become good at mystery and a good initiate prepared by building the foundation of skills, whatever those are in one’s tradition, that make the personal experience of the unknown richer.

If an initiatory working is in some form or another purely ecstatic, then perhaps more than one person will have no prior exposure. That seems quite different than a mystery tradition where something is being revealed. But, whether there is an actual script or not, a mystery tradition will have participants who have experienced or developed a relationship with the mystery who are inducting others. If those others have exposed themselves or been exposed prior to some element meant to be revealed, then they have failed to avoid spoilers, they have whatevered the whatever.

Maps certainly won’t always apply, especial when applied outside their intended scope. Just add as given to any structural approach “except where this doesn’t apply”. But, to be clear, there are other structures, but I’m primarily talking about a mystery tradition where something is being revealed. But, whether there is an actual script or not, a mystery tradition will have participants who have experienced or developed a relationship with the mystery who are inducting others. Here the word ‘mystery’ in a religious sense comes from Greek mysterion “secret rite or doctrine,” as in a thing to be revealed to initiates, whether, additionally as previously stated, those are “written down and read or spoken and heard or whatever and whatevered”, a secret doctrine passed on or a secret rite enacted.

Which begs the question: without a mystery (neither secret rite or secret doctrine) to be revealed, whither the mystery cult? Further, without a mystery, one might even be tempted to ask how can there actually be an initiation at all?

 

Perhaps, one might say of a modern non-mystery that an “impromptu ecstatic divinatory rite” took place which offered UPG, such that a previously unknown rite is enacted or previously unknown doctrine is developed. But without the secret rite or secret doctrine, which would have to have previously existed to those initiated few inducting others, there’s nothing to pass on that was previously held sacred, no previously held in secret doctrine or rite, tautologically.

“Nothing to pass on that was previously held sacred” may offer another name, perhaps more tripping, instead of “society without spoilers”: a “sacred society”, a society with things held sacred as in separate, something bound, enclosed and protected.

Unfortunately, one can follow the etymology of ‘secret’ to essentially the same place, the difference being one implies holiness and the other does not, I suppose, which “holiness” seems, to my mind, just a special case of any of the others three terms I suggested.

 

I suspect the apparent failure of the modality of a “mystery cult” in the modern world has to do with modernity, modernism and existentialism, and the lack of acceptance of shared concrete and coherent gnosis, thus the ground on which a modern mystery cult would be built is unsuitable for lavish neo-romantic structures, except for those already conditioned to such things, such as lapsed Catholics and such. Which is to say, perhaps any mystery cult would seem too superficial to a modern person to have the same religious and social impacts, simply because the assumed rich foundation is missing.

So, the feeling one might have that a mystery cult or tradition in the modern age has lost its luster is due not to the mystery cult but rather due to the overall modern age. There is still a lingering notion that something may be missing for rootless moderns which a mystery cult can offer by way of a more structured ritual, initiations, and a focused mythic basis for ritual; more robust spiritual meaning which then, in turn, offers deeper experience of life in general. But, I find myself wondering if the project of modern mystery traditions is undermined by a general lack of cultural foundation, those foundations of community and cohesion being so efficiently eroded in our public, political and even private lives. Not to mention the lack of what is still called a “classical education” with the broad base of and relationship of familiarity with languages, myths, archetypes and so on. This, then becomes a chicken and egg, which can only be resolved by realizing the false dichotomy that one must be completed before the other, and that the development in general is aided by development in specific, and visa versa, synergistically.

One possible route out of the morass, for moderns and post-moderns, I sometimes come to is the suggestion that situational certainty is a tool for meta-cognition. By this I mean, that the ground on which a mystery cult could be built, the solid ground of structured ritual, initiations, and a focused mythic basis for ritual is sufficient when internally consistent for its purpose and held to be true for the time that it is necessary. But, that threatens what is perhaps an entirely different discussion.

 

But, to bring it back around again, a ‘mystery cult’ is a cult with a mystery. A ‘cult’ is the external activity enacting a religious metaphor, a ritual behaviour. A ‘mystery’ is a secret rite or secret doctrine (to be revealed). Therefore, a ‘mystery cult’ is specifically ritual behaviour that involves a secret rite or secret doctrine. ‘Tradition’ is shared belief or behaviour through time. Therefore, ‘mystery tradition’ is belief and ritual behaviour that involves a secret rite or secret doctrine shared through time.

I’m so strongly reminded by this of something. I believe it was something by Karl Kereny (but it might be form Van Gennep or Turner, I can’t recall right now) which I paraphrase: “Ritual enacts Myth and Myth explains Ritual.”

 

It seems possible to conflate a general meaning of “mystery” as more of a kind of ‘gnosis’ or noetic experience with how I understand it is used in the specific sense within the term “mystery cult” which is more what I am talking about here. When speaking of the idea of whether a ‘mystery cult’ within modern systems would be useful in order to ground the work in structured behaviour, I’m assuming that we’re actually talking about ‘mystery cult’ not general unspecific noetic experience or so forth. This of course somewhat ironically points out a possible initial critique of paganism as a generalized, syncretic, eclectic system which lacks the benefit of what a mystery cult offers and hence the possible utility of that structured influence, offering specific external ritual behaviour around a secret rite or secret doctrine.

If you want mystery without mystery cult, that already exists in various forms of wild and wishy-washy moments of gnosis within the ecstatic traditions of modern life; but, why not try adding an actual ‘mystery cult’ back into the cultural mix? In fact, I could easily argue that there already is ‘mystery cult’ in various places within neopaganism, with a facile example being initiatory orders like OTO and others, which are perfect examples of mysteries for which spoilers exist and which spoilers therefore can be intentionally avoided.

A very salient point for this modern information age is the value an experience of not knowing, so that one can and must do less thinking prior to events, not more. Perhaps the suggestion contained within the experience of not knowing is that one should do one’s thinking after: praxis before theory, so that theory is informed by praxis without prejudice. If this is the case, why not work toward maximizing the possible experience instead of minimizing the probable damage of knowing by seeking after spoilers of any kind, even the mundane accidents surrounding specific quanta and quality?

Indeed, I would suggest that one approach an initiatory experience within an mystery tradition not as a result of successful prior thinking or a seal on attainment, like we are so often familiar with from diplomas, certificates and honors; but an invitation to view the world through a particular lens for a particular period of time, determined by the particulars of the ritual and tradition in which the initiation takes place. In other words, the initiation is really the beginning, suggested by the word itself, of an pervasive life experience.

The full experience of a mystery event intended to involve surprises, plot twists or situations unknown can be self-evidently spoiled by prior knowledge of those circumstances. Especially if part of the trigger for the full experience is the stress of not knowing. Certainly, I don’t mean that these things are binary (and it may be possible to salvage some part of the experience even if spoiled, but why not go for the whole thing instead of the tatters?), but that avoiding spoilers is a discipline that seems worthy if one is serious about that experience, and looking to have it be as rich as possible.

And, that this, in specific, will inform one’s general life as well.

 

And yes, one can point out that for completely ecstatic visceral events and such that are not within a mystery tradition, there’s mostly nothing to spoil by prior knowledge, per se. Except that maybe even still, for example, having that ecstatic visceral experience is based on a not knowing, in some fashion; for example, there’s only one time for the first such experience. All subsequent such experiences are informed by prior such similar events; but also, there may be circumstances around how the experience is induced that involve some fashion of not-knowing the mechanisms being used, which after the initial experience become less effective in themselves and experienced practitioners then rely on other means more, such as anchoring past experience to ease induction subsequently.

Also, for purely personal experience based on involvement in a mystery cultic practice, the former requires the latter, so saying the former can’t be spoiled is only true on the former level but it’s a logical typing fallacy to presume that spoiling the more primary function of mystery cultic practice can’t spoil the dependent personal experience of it. Mystery rituals are built around some kind of surprise, a revealing of the secret practice or doctrine at least. One could try to criticize the practices of mystery traditions by bringing up features of non-surprise ritual is not a feature of surprise ritual merely because they participate in the prior category of ritual. But, still the one is not the other. Noetic mystery is not mystery cult merely because the English word mystery is in both. But these are mostly different topics than suggesting the efficacy a mystery cult with structured ritual behaviour involving a secret doctrine or secret rite to a previous practice of generalized, syncretic, eclectic practice.

 

So, for my own part, I have come to prefer the discipline of having structured ritual events with their reveals unspoiled so that I can experience them with as little prior knowledge as possible, because it’s the only time I will ever get that experience in that way, ever. Of course, you go about your experiences however you like, but I suspect if the initial spoiler free experience is not preserved you’re not actually experiencing ‘mystery cult’ anymore, but rather just, one might say, an extended re-enactment of a transcript of someone else’s dramatized experience. And, if you want that, just watch reruns of some reality television program, or another, instead.

Sacred Sex Magic workshop series in Portland starting Jun 5th

(At first, when I tried to write “workshop” I ended up with “workship” and, although a typo, a mixture of workshop and worship seems to me on the right path given the topic.)

Dawn Isidora and Ravyn Stanfield are offering “Sacred Sex Magic” in Portland. There will be three weekend classes as part of the series, beginning on Jun 5th & 6th. I’ve worked with both Dawn and Ravyn and, although I’ve not done this particular workshop with them, I can recommend this if you’ve interest in this sort of thing.

Sacred Sex Magic
with Dawn Isidora and Ravyn Stanfield

Ecstasy. Boundaries. Attraction. Sensuality. Desire.

Our sacred sexuality is a birthright beyond the ability to procreate, as a source of
incredible joy and sometimes frustration. We welcome all the pieces of our sexual selves in the gorgeous paradox of being broken and whole. Together we will awaken or refresh a deep relationship with our unique sexual life force. We seek to know our own sex energy intimately in order to bring it fully into the world, through relationships and magic.

Working with sexual energy can challenge us on many levels and willingness to participate fully is important – however, please know that you will not be asked to sexually interact with another. Please be pagan friendly and comfortable with creating sacred space and working with guided meditation or trance. We welcome adults of all races, genders and orientations.

This work will presented in a series of three weekend workshops that will move from relationship with our own sexuality to navigating interactions with others to expressing our sex in the world.

Dates: June 5th & 6th, Aug 14th &15th, Sept 25th & 26th, 2010
Time: 10:00 AM – 4:00 PM all days
Cost: $375-450 sliding scale. Or $300 if paid in full by June 1st.
Contact: Ravyn at ravenredd@hotmail.com or 503-754-8802 for information and registration, and if you’re interested in scholarships

Ravyn Stanfield is a healer, writer, artist, small business owner and educator, dedicated to liberating the unique magic and music within each of us. She practices acupuncture in Portland, OR and teaches workshops internationally. She uses her background in the realms of social justice, women’s spirituality, Jungian psychology and theatre arts to coax more of the extraordinary into the world through the cracks in Western civilization. She is an initiate in the Reclaiming and Feri traditions.

Dawn Isidora is a spiritual counselor and teacher, mother and writer. Her work is guided by the wisdom of the Elements and focuses on the workings of relationships, whether they be with oneself, others, or the Gods. Dawn has been teaching magic and earth spirituality, locally and internationally, for over fifteen years and has been involved with Reclaiming since 1983. She is both Reclaiming and Feri initiated.

Therioi

I’m not sure but it’s most certainly earlier that I started being interested in etymology, but I definitely recall the effect of my meager semester of Latin from freshman year of high school. I know without a doubt that I got a couple extra answers correct on my S.A.T. because of that class.

I find myself periodically lamenting not having been able to take more Latin, but it wasn’t offered again and (really, who am I fooling?) I totally slacked off in that class anyway. I also find myself lamenting the lack of a better grounding in the classics, that I know I would have resisted had it been required, but would have no doubt utilized that often in my life had I had it.

As it is, my Latin joins my French, Spanish, Japanese, Irish, American Sign Language classes and my dabbling informally with another dozen or so (not the least of which are Klingon, Esperanto, Mohawk, and so on and on). All things at quite less than any functional basis let alone fluency, and really more closely resembling trivial acquaintances.

Anyhow, it should be no surprise that when I read years ago a poem about Star Goddess in Victor Anderson’s Thorns of the Blood Rose, I immediately parsed the name in that work, Quakoralina, into the speculative macaronic parts “quak-oral-ina” which to me immediately suggested “quake”, derived from OE cwacian meaning to “shake or tremble”, “oral”, from L os-, or- meaning “mouth”, and “-ina”, from L -ina which is a diminutive feminine ending that my dictionary safari at the time suggested could even mean “Our Lady”. So, ever since then, I’ve connected Star Goddess in Feri to a title “Our Lady Orgasm” in my own mind.

At some point in the last couple of years (apparently this was Dec 2007), I was on another dictionary safari for something or other (was I maybe looking again at the debate between the using “fora” vs. “forums”?) and tangentially ran into the Latin root fera, meaning “wild animal”, and thought of the word Feri. Previously, I’ve made sense of the name Feri through a colocation of Fae and iron and, using the Irish , for “king”, “royal Fae/iron” (Did I come up with that one or did I actually see it somewhere? Not to be confused with Iron Chef at all!) or “workers of the Fey” or as an anagram for Fire, being perhaps a hidden blue flame. But, Feri could be ferī, a masculine plural nominative of L fera, which, since the masculine is used to denote mixed genders, could now equate to “wild animals of mixed genders”. How interesting and fitting given the wild lascivious freedom said to be regained from recovering the Black Heart of Innocence.

Well, I don’t know why it took so long, but in the last couple weeks it suddenly flashed to mind that the Latin word fera is related to the Greek root thēri- which, of course, is in the word thēria, “wild beasts”, and thērion, “wild beast”, which last along with ΤΟ ΜΕΓΑ ΘΗΡΙΟΝ, “The Great Beast”, are names used by Aleister Crowley.

And, of course, now that’s present in my mind, it’s like a wild beast in its obviousness tromping through my china shop. For example, it’s plainly staring me in the face on the Wiktionary page about the Latin ferus, so how did I not see it before now?

I know it’s a speculative thing really, but this flashed to me as another possible way of creating connection and reflection for myself, at the very least through the process of hermetic drift, between the ideas and traditions of Feri and Thelema. And, you know, could conceivably, though this is not attested anywhere I’ve seen and may be controversial, be more possible evidence of some measure of influence between the two.

I probably should have said this at the outset, but better late than never: I’m not speaking from any authority about Feri; in any case, I’m only speaking from any authority to, for and from myself; my mind is my own, in several senses of meaning. I suppose at this point at most I’m an interested outsider anymore. But, at the very least this can’t be shocking to anyone else from Reclaiming or Feri that’s participated in a Gnostic Mass and therefore has surely also seen reflection of Star Goddess on the altar there, right? And, anyway, I’d already suggested this when I noted the quote in ABA of a connection between Aiwass and “the God of the Yezidis” that in turn suggests, and is further explored in the footnote in that source, Crowley had connected Aiwass with Melek Taus, including that both are “messengers”. Although not really “explicit” in the direct quote from Crowley as I wrote then, this connection is pretty damned apparently being made. In spite of an almost psychotic flurry of messages to me via every possible method of contacting me once I’d pointed it out, I was excited and surprised to have that other flash of connection then too. (Though I was quite a bit less so once I returned from being out and about and I found the hounds had started hounding and bounding around; especially after all that to then finally agree and even get enthusiastic about finding peacock feathers. Yeah, not that I’ve anything against hounds per se, but I’m really more of a cat person, my own self.)

(I’d sure like to get my eyes on a list of books that were in Victor Anderson’s library out of curiosity! It seemed like there was some idea of a list in something I read about pentacles and trees by Valerie Walker)

And, through backpropagation, as a Greek equivalent to the Latin, I can also personally see using Therioi as an equivalent to Feri.

Update 30mar10 @ 8:07am:

I keep meaning to note somewhere and never seem to find a place, and here is at least as good as anywhere, if not topical: every time I see Liber AL II.28, I am struck by the homonym/synonym there:

“None, breathed the light, faint & færy, of the stars, and two.”

So not to be all, you know, interpretive of Liber AL, but, one could say the light of the stars is faint and færy; the light is star goddess. Nuit is a færy light. And, elsewhere one could find that her colour is black, but really blue and gold.

You know, just sayin’.

Alchemy and Magic at Common Ground on Oct 24-25th

My friend Gerri Ravyn Stanfield is doing a class on Alchemy and Magic on the weekend of Oct 24-25th. I’ve known Ravyn for years and have a lot of respect for Ravyn’s work. Ravyn is hard at work on co-authoring a book about Sex Magic as well, which I’ll be sure to say something about when it’s out. She’s also another one of the magic-working acupuncturists I know, and you can check that out at Forest Spring Acupuncture.

Alchemy and Magic
“Turn and face the strange.” – David Bowie

Change is the only constant. We are asked to integrate the new and release the outdated with every breath. Alchemy is the art of transformation and the study of movement from one state of being to another. We can access maps from other times and be guided by healers, artists, magicians and seekers who have walked this path before us.

What do you want more than anything? What do you want to be free of? Does your life support your deepest longings?

In this experiential workshop we will use our minds, hearts, voices and bodies to remember why we are here and begin to embrace the changes for which our lives have been asking. We explore ancient alchemical scripts and delve into our own inner alchemy—revealing the golden truth of the divine self in the laboratory of our souls.

Ravyn Stanfield is a healer, teacher, activist and writer who coaxes the extraordinary into the world through the cracks of Western civilization. She practices acupuncture in Portland, Oregon. She is an aspiring alchemist dedicated to erotic revolution and liberating the unique magic, music and Great Work within each of us. Ravyn is an initiate in the Reclaiming and Feri traditions. She teaches workshops internationally and in the Oregon prison system.

Dates: Sat October 24th and Sun October 25th, 2009 10-4p
Location: Common Ground Wellness Center, Portland, OR
Cost: $100-150 sliding scale (scholarship assistance available)
Class size is limited and a $50 deposit is required to reserve a space in the class
Contact: Ravyn at ravenredd@hotmail.com for information and registration

This workshop is open to adults of all genders, orientations, cultural and spiritual backgrounds. Please be familiar with trance or guided meditation and be pagan-friendly or open minded about working in a container of sacred space with voice, movement and energy.

T. Thorn Coyle event flyer available for download

Self Possession and Drawing Down the 'I am' flyer thumb

I posted before about the T. Thorn Coyle lecture and book signing at Sekhet-Maat Lodge on Jun 12th at 7:30pm. And now there’s a downloadable PDF flyer for the event which I just added to the event’s page.

You can check out Self Possession and Drawning Down the ‘I am’ and download the flyer PDF over at the website of Sekhet-Maat Lodge.

This is going to be a really interesting event, I think. It’s a chance to hear Thorn talk about her new book which makes strong connections between the idea of self-possession in Feri and the ideas in the western ceremonial tradition of achieving Knowledge and Conversation and the Great Work. When I first started hanging out at the lodge I kept thinking about how and whether to “cross the streams” at various times. Well, here’s a perfect example of what I wondered about. At any rate, it’s a chance to work with Thorn for people new to her books or long time practitioners. I’ve only had the chance to work with Thorn one other time for a weekend workshop, though her influence on other people I’ve worked with has been recognizable. Thorn is like a hot knife through butter. If you can make it to the lecture and book signing, I definitely suggest it.

Self Possession and Drawing Down the 'I am' - lecture & book signing with T. Thorn Coyle - Fri Jun 12, 2009 e.v. - Sekhet-Maat Lodge
Self Possession and Drawing Down the ‘I am’ with T. Thorn Coyle
Fri, Jun 12, 2009 e.v.

T. Thorn Coyle Workshop on June 13th & 14th in Portland

In addition to the book signing and lecture I already posted about, T. Thorn Coyle will be doing a weekend workshop in Portland on the same topic. This would be an opportunity to do more work with Thorn and with the ideas in the lecture and book.

T. Thorn Coyle workshop

Self-Possession: Activating the “I am”

We are not unified, but we can be. Discover the importance of Self-Possession, also known as Knowledge and Conversation or the Great Work of the alchemists. Why is this key to magical practitioners of any tradition? What steps are precursors to this state of integration? What energy work can we do to aid this process? In this workshop, we will explore the theory behind it and engage in some practices to draw down our divinity. Intone the “I am” as a spell to become fully human and fully divine.

When: June 13th & 14th
Where: SE Portland
Time: Saturday 10am – 8:30pm
Sunday 10am – 2:30pm
Cost: $175 for the weekend
Registration: It will be necessary to pre-register for this workshop. Contact Dawn at dawnisidora@comcast.net

T. Thorn Coyle is a Magic Worker, Mystic, and Pagan. An internationally respected teacher and author, her work focuses on the alchemy that occurs when we open ourselves fully to our humanity in our quest for Divine knowledge. In combining art and science, magic and mystery, body and soul, practice and ecstasy, she has created a unique body of work that has touched the lives of many seekers, artists, activists, parents and other change-makers.

A student of the Craft for more than 25 years, she is an initiate of the Feri Tradition (her religious home), Reclaiming, and the Mevlevi Order of America. Thorn combines her esoteric studies, work with her Gods and Guides, and years of practice, to form a teaching that honors the fertile dark and the limitless light. Citing her primary influences as G. I. Gurdjieff and Victor and Cora Anderson, she continues her spiritual studies in many traditions.

Musician, dancer, activist, poet, and author of Kissing the Limitless and Evolutionary Witchcraft, she makes her home near the San Francisco Bay.

T. Thorn Coyle at Sekhet-Maat on Jun 12th at 7:30pm

T. Thorn Coyle is going to be in town for a lecture and book signing at Sekhet-Maat Lodge on Jun 12th at 7:30pm.

T Thorn Coyle
T. Thorn Coyle
Self Possession and Drawing Down the ‘I am’
Lecture and Book Signing

Friday, June 12, 2009 ev, 7:30pm
1409 SE Stark St., PDX

No Advance Registration
Arrive Early! Doors open @ 6:30
SML members attend free.
Others please contribute.
Your contributions keep the lights on!

Complete information here:
http://bit.ly/Coyle0417

—–

T. Thorn Coyle is an internationally respected teacher. A spiritual seeker her whole life, she has studied the craft of magic for more than twenty-five years. Thorn combines her esoteric studies and work with her Gods and Guides to form a practice that honors the fertile dark and the limitless light. Mystic, musician, dancer, activist, and author of Evolutionary Witchcraft and Kissing the Limitless, she makes her home near the San Francisco Bay.

Self Possession and Drawing Down the ‘I am’

We are not unified, but we can be. Discover the importance of Self-Possession, also known as Knowledge and Conversation or the Great Work of the alchemists. Why is this key to magical practitioners of any tradition? What steps are precursors to this state of integration? What energy work can we do to aid this process? We will explore the theory behind it and engage in some practices to draw down our divinity. Intone the “I am” as a spell to become fully human and fully divine.

About _Kissing the Limitless_ by T. Thorn Coyle

“A magically refreshing breath of air! Thorn Coyle is a true modern adept who has mastered her subjects, her craft, and most importantly, herself.” —Lon Milo Duquette

_Kissing the Limitless_ is a manual for self-liberation through magic, providing a complete system of spiritual practice to help serious seekers tap the unlimited possibility of their own divine natures. By practicing the Great Work of the ancient alchemists and magicians, readers are guided into self-possession—constant communication with their divine selves—and connection with the Limitless Divine. Set up as a detailed training course using contemporary techniques that echo those hinted at in antique sources of wisdom, it includes tools for soul balancing, energy cycling, shadow and dream work, tarot and meditation. Readers will learn to open up “life power” and access breath, will, and desire—the key components of effective magic—to reshape the world.

This book is a synthesis wrought through many years of Coyle’s personal spiritual work, her teaching, and deep esoteric study. Though Kissing the Limitless has entry points for beginners, it is primarily designed for the advanced magical practitioner wishing to ‘Know Thyself.’ Wholeness and union with our own God Soul, also known as our Genius, our Authentic Self, or our Holy Guardian Angel, is within our grasp. We can become fully human and fully divine in this lifetime.

Reception and Book Signing

Food & Drink
Feast on a substantial selection of complimentary hors d’oeuvres and non-alcoholic beverages. You’ll also find wine and beer available for purchase.

Vending
Sekhet-Maat Lodge will have a selection of items for sale, including Kissing the Limitless and Evolutionary Witchcraft by T. Thorn Coyle, other relevant titles, Abramelin Oil, mugs, stickers, SML lamen t-shirts, posters, and more.

Self Possession and Drawing Down the 'I am' - lecture & book signing with T. Thorn Coyle - Fri Jun 12, 2009 e.v. - Sekhet-Maat Lodge
Self Possession and Drawing Down the ‘I am’ with T. Thorn Coyle
Fri, Jun 12, 2009 e.v.

Pentacle of iron for thelemites

In “The Pentacles and the Tree: Are There Crowleyian Influences on Feri Lore?” [see], Valerie Walker makes connections between the various pentacles of Feri with the Tree of Life, mapping some correspondences between sepherot to the points of the pentacles.

Beginning there, as background, I’d add that I was struck by the following fragment from Liber Librae [see, et]:

“12. Remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet Evil. Act passionately; think rationally; be Thyself.

13. True ritual is as much action as word; it is Will.”

This notion of acting passionately hints at the ferocity of innocence I once found in the word feri itself through somewhat fanciful etymology. The root of feral is fera, or wild animal. The plural latin ferae poetically reminds me of the word feri. This untamed, natural state is to be unreservedly and naturally passionate; but, without being unbalanced or psychotic. Wild animals are not crazy, but being unreservedly themselves.

In this point about the unbalanced force, I find an echo of the notions of the unbalanced reflections of iron, the gilded and rust pentacles [see, also]. (Strange that there’s not a lot useful that comes up quickly about the rust and gilded.) Although this excerpt is about the two pillars, which are each in a way unbalanced versions of the central pillar and so there are fractals within fractals, the notion of the unbalanced can be applied to any sepherot, and thus, to any point of the corresponding pentacles.

On an elemental level, this is further reflected as Liber Librae continues:

“… Establish thyself firmly in the equilibrium of forces, in the centre of the Cross of the Elements, that Cross from whose centre the Creative Word issued in the birth of the Dawning Universe.

19. Be thou therefore prompt and active as the Sylphs, but avoid frivolity and caprice; be energetic and strong like the Salamanders, but avoid irritability and ferocity; be flexible and attentive to images like the Undines, but avoid idleness and changeability; be laborious and patient like the Gnomes, but avoid grossness and avarice.”

This occurred to me as like a great place to start developing a mutual language within some kind of “Iron Pentacle for Thelemites” exploration. The practices of running the pentacles is maybe an energy practice of interest when working with the sepherot and the extra information may be interesting as part of a rich relationship with the point of the pentacle. Anyhow, something to explore at some point.