If I were starting a Rosicrucian group …

… it would probably look a lot like the Hermetic Library Fellowship Program, or, rather, what that would be if more fully developed toward what I hope that project will become. And, I’ve been meaning to write more about my ideas and aspirations for the Fellowship Program, so I just might actually do this, even if it’s only in theory for the most part.

Recently, you may have noticed, Jeffrey Kupperman, of Journal of the Western Mystery Tradition, posted a series: “If I were to form a Rosicrucian Order …“, “Why I’m not Starting a Rosicrucian Order” and finally, even after he posted the image of a lamen suspiciously like something for such a thing, “I Did Not Start a Rosicrucian Society“. Likely inspired by this Anthony Silvia, of Gnosis NYC and the Talk Gnosis podcast, posted “I Am Not Forming an Open Source Order of Martinists …“.

Here’s my sense: Rosicrucianism as described in the source material is simply a group of people bonded together by a brief code to be of service to humanity and to develop and preserve certain esoteric knowledge. All of the oft associated structural and dogmatic cruft is either imported from the wider Western Esoteric Tradition during the 17th Century’s Rosicrucian Enlightenment, or accreted during the Victorian and Edwardian period of development by Freemasonry of the Rose Croix degree within Scottish Rite and SRIA/Golden Dawn style syncretic Hermeticism. The literary Rosicrucians of the Fama and Confessio are really quite simply organized without much of anything by way of necessary dogma.

Anyway, the whole highly-structured fraternal and/or teaching order thing has been done and done and occasionally “stick a fork in it” and, even, sometimes “can we bury it now because it is starting to smell.” Many still exist, so why start another one just like something already done? If you want to get involved in one of these, let me commend you to a few excellent organizations, about which I can personally vouch more or less, OTO [also], A∴A∴ [also], Golden Dawn [also, and] … and so on, YMMV. Keep your wits about you and do your own research.

Instead, I would focus on starting from the barest and most minimal interpretation sufficient and necessary. I would be inspired primarily by what the Fama and Confessio say about the Brotherhood of the Rosy Cross, and some few later developments such as Joséphin Péladan’s Salon de la Rose-Croix; and, some few indirect inspirations like Benjamin Franklin’s Junto [also], Utne‘s Salons: The Joy of Conversation, my own dialogical work, and so forth. However, for me, the temptation to develop complicated and convoluted structures is strong and therefore something to strongly avoid.


Although I am trying to adhere closely to the simplicity demonstrated by the model of the literary evidence, I am clearly going to eject certain elements. For example, no one will need be German, a Crusader, or even Christian. Nor need one be directly connected to some lineage, order or other organization. Members will also not be required to conform to some such period customs like drinking warm, non-carbonated German beer from tankards made from lead-laced pewter.

If I were to start a Rosicrucian group … it would be a bit of salon, communitarian and egalitarian, for students and scholars, and very likely organized in support of the mission of the Hermetic Library. The group would occasionally meet in person, but connect frequently via modern communication tools and perhaps a private forum. Like a Junto, the group would be dedicated to inquiry and self-improvement; with members providing a weekly summary of some interesting developments to share with the group as well as offering longer form presentations quarterly. I imagine a small group of people, each dedicated to some particular theory and practice. Each would have a personal practice of some kind and they would be engaged in some project to present esoteric thought in service to the larger community, and I imagine that these presentations would be done through Open Access [also] repositories of articles collected in sub-sites for each fellow at the library and also made available via the blog and journal.

There would be no initiations or other accouterments of the Victorian esoteric or pseudo-masonic orders, but there could be shared rituals. I have in mind here the observation made by Ronald Hutton in The Triumph of the Moon: A History of Modern Pagan Witchcraft that without unifying dogma it is the shared rituals that maintain the neopagan community. There may be some shared rituals or practices to help group cohesion, synchronic and diachronic links between members and the collective, including some expressed when apart and some when gathered.

Membership in the group could follow this idea somewhat like the master and apprentice relationship between Jedi and Sith, including the idea that the apprentice only takes the place of the master upon that person’s death, though hopefully without the Sith’s Rule of Two custom of fragging! Within the literature, generation two doubles membership size to generation three, so there is a suggestion that at some time the ranks of the group could be allowed to double, or at least that is something to consider if it ever comes up that members have found a number of suitable potential members to justify growth. Or, instead of setting a rule about this, the group could simply welcome new fellows as they are welcomed to the library site, while helping that process with suggestions and outreach.

In spite of the rule about not being constrained to wear any particular habit, it’d be nice to have some kind of way to identify each other when necessary. Even if that were something similar to and as simple as the shock of red against one’s fashion adopted by Rêveurs, described in Erin Morgenstern’s The Night Circus. But, perhaps this would be a choice made in the moments when necessary, such as prior to any meeting.


The organizing principles of the literary Brotherhood of the Rosy Cross are enumerated in just six explicit rules, though there are within the literature other obvious organizing principles, such as that of each member maintaining and developing volumes within the order’s Philosophical Library. This last I would interpret as members participating in both theory and praxis around topics that suit them and their interests, and that they are involved in the preservation and presentation of that information; clearly suited to the overall mission of the Hermetic Library.

Translating the core six rules from the literature, I would propose the following for this new group:

1. That none of them should profess any other thing than to be a student and researcher, and to be involved in making their studies available in accord with the principles of Open Access;

2. None of them should be constrained to wear one certain kind of habit, but therein to follow their own custom and that of their country;

3. That every year, or some reasonable interval, the group should hold some gathering, to meet in person;

4. Members should cultivate relationships with other students and researchers who might be suitable for membership in the group if such openings become available, but in any case, who may interested in participating in the various projects at the library.

5. There should be some identifying insignia or symbol to represent the group, and members should make known their involvement in the group.

6. The group would maintain the privacy of members and their details, in accordance with the general principle of not revealing anything about another that they have not themselves made public; including personal details and details about their studies and research.


At this point, one might wonder what makes this specifically Rosicrucian, as opposed to simply a group of people engaged in and organized around esoteric study. To this I would simply elaborate that the group is inspired by the principles of human perfectibility through esoteric study and practice along the lines of the Rosy Cross formula of the Great Work, about which plenty more could be said. However, I think this notion is one that might need to be expressed explicitly for the group to be Rosicrucian. Although, it could also be left unexpressed, and the group could simply be inspired by the model provided by the literary Rosicrucians and this could instead simply be the Hermetic Library Fellowship Program more fully developed, much as the Invisible College and the Royal Society were inspired but not fully constrained by the notion of a network Rosicrucians.


Benjamin Franklin details his Junto project in his autobiography writing:

“I … form’d most of my ingenious acquaintance into a club of mutual improvement, which we called the Junto; we met on Friday evenings. The rules that I drew up required that every member, in his turn, should produce one or more queries on any point of Morals, Politics, or Natural Philosophy, to be discuss’d by the company; and once in three months produce and read an essay of his own writing, on any subject he pleased.

Our debates were to be under the direction of a president, and to be conducted in the sincere spirit of inquiry after truth, without fondness for dispute or desire of victory; and to prevent warmth, all expressions of positiveness in opinions, or direct contradiction, were after some time made contraband, and prohibited under small pecuniary penalties.” [via]

With this in mind, I would like to have a group of core people who are actively presenting information of interest not only to themselves, but also to the audience of the library. This means helping to develop content for the site, and related social media.

I also imagine that a group I formed would follow a few of the membership principles set out by Franklin for his Junto, in the form of some questions to which they might answer in particular ways:

1. Have you any particular disrespect to any present members? Answer. I have not.

2. Do you sincerely declare that you are dedicated to the Great Work in service to humanity? Answer. I do.

3. Do you think any person ought to be harmed in his body, name, or goods, for mere speculative opinions, or his external way of worship? Answer. No.

4. Do you support the Hermetic Library and will you endeavor support its mission yourself, and share information about and via the library to others? Answer. Yes.

The group might also generate a series of ongoing questions to guide their inquiries, and make those part of the set of customs for the group.


Inspired by Joséphin Péladan’s Salon de la Rose + Croix, ignoring for the most part his overall Mystic Order of the Rose + Croix movement, I would personally would enjoy this more if there were effort to promote esoteric arts and culture, and, like the original, developing actual Salon de la Rose + Croix events could be part of the praxis of the group.

Obviously, this is something that I try to do with the various participatory pools at the library (such as the audio, visual, video and arts and letters pools) as well as within the Anthology Project through the Hermetic Library Albums and Hermetic Library Journal. And, to no small extent, this is one of the motivations behind the idea of a Hermetic Library Reading Room, as it exists in my imagination and also on the library blog.

So, maybe I’m starting to import my other existing projects into this idea, which can and perhaps should remain separate.


T Polyphilus has the personal practice of writing something about each book he reads, as he says, “on the principle that if I have nothing to say about something, I can hardly justify the effort to read it in the first place.” I could imagine that it might be good for members of the group to also take up this practice, and that these reviews, like those by T Polyphilus, would be made available via the blog.


I recognize that there may be need for more structure to function, and I’d propose that the group keep track of the set of organizing principles, the necessary and sufficient structures, and also a set of customs, the agreed upon additional behaviours. Generally, for this discussion about organizing principles and customs I’m going to use terminology imported from Peter Suber’s Nomic. At the core, I would would begin at Nomic rule zero, that all participants must agree to the rules. Organizing principles would be Nomic immuntable rules. Customs would be Nomic mutable rules. The organizing principles and customs would all be subject to self-ammendment, but always subject to the necessary and sufficient cohesion of rule zero. I also propose an even more primary rule, which I’ll call rule i (imaginary unit), which represents the simple observation that all rules have a scope of real effect, beyond which they are meaningless, in other words rules which attempt to legislate delusions or absurdities are self-evidently meaningless and without need to attempt they be enforced. I see this last as a guard against the group trying to legislate overreach beyond its own self-governance.


Recognizing that so far I’ve talked about this idea being tied closely to the library, there’s two alternate directions one might take in modifying the idea: more or less meta. For a less meta alternative, the group might simply be something like a “Friends of the Library” organization; but it would seem a bit presumptuous of me to start my own friends group, and it might be a bit duplicative of the options I already provide for people to show support for the library in a variety of ways. A more meta alternative direction would be to understand that all the specific references to the Hermetic Library and related projects are my particular projects, but that a group could be formed for mutual support and improvement between like-minded site owners who have projects of their own, sites and blogs; a kind of association of project owners. This last reminds me of the point that there appears to be no particular organization or association around esoteric venues, an example of one such is my speculative Reading Room; but that there may be a lot of sense in having some way for people doing similar things, running or planning such venues, to communicate, share and support each other.


I’m sure there’s plenty more that could be written about this, but as a final note I think I’ll mention that one thought that has occurred to me is that others might create similar organizations as what I imagine. I’ve always had in mind that the work I do to post on the various social media platforms and so forth is really about trying to encourage people to engage with the materials on the site. So, I could imagine that there might be groups of people who form themselves around their own research and study related to the library. I can also imagine that groups like this might offer information about what they’ve been up to on some regular basis, such as monthly, and I might then post about these presentations and research so that they are available to others as well.

Obviously, there’s no real reason why groups of students would necessarily organize around the library and participate in this idea in particular, but, it’s a thought that came to me in a kind of daydream.

My Right Foot, or the Potentially Awkward Issue of Inappropriately Adoring Body Parts

There has been a bunch of activity around the notion of a Queer Gnostic Mass lately. The notion seems to be that the Gnostic Mass is not currently LGBT friendly because of particular policies, but that it should be. There is a book, Priest/ess: In Advocacy of Queer Gnostic Mass by Michael Effertz, that has been privately published and distributed. There was a review of the book by Hermetic Library fellow T Polyphilus. And, there was at least one widely mentioned post attempting a rebuttal to T Polyphilus’ review.

As an aside, I have to point out there’s always something. There seems to be some kind of law of conservation of energy at work around Ordo Templi Orientis. What I mean is that I’ve observed that there seems to be a constant background noise of complaint that remains constant no matter what actual rational issues may exist. There are for every issue that comes up, and every side of those issues, a mob of people who seem determined to get attention and validation from taking particular sides in any conflict they find, and seem to have little actual interest in the issues. Around any authentic issue there seems to be a busy buzz of annoying flies that actually ends up drowning out that issue with other agendas. So, as much as possible, I explicitly refuse to entertain or validate the meaningless constant background distraction from this issue with any more notice than this notice that I take no notice of the noise. (One diabolical beauty, of many, I’ve observed of the law of complaint conservation in action is that those buzzing will take refusal to entertain them as rejection of the core issue, because, of course, it’s all about them and their agenda, and not the actual issue; pro and con doesn’t matter for or to them either. The actual issue is just the delivery mechanism for the steamy, stinky payload of their pathological need for validation around which they can happily buzz angrily biting one and all.) And with that, hopefully, I’ve sent those people off on a spiraling tizzy so the rest of us can talk like adults.

Instead, I hope to focus on considering, in solidarity, what I do hear as actual and authentic dissent on this particular issue from LGBT members of the Order and body of the EGC, and try to be an ally to them. The thing about dissent is that it is difficult to hear, but that difficulty is often in direct proportion to the need to hear it. The thing about oppression is that it so often falls to the oppressed to educate the oppressors. The place of an ally and friend is to help create understanding and raise attention for those directly affected. I think I hear something authentic from my LGBT brothers and sisters, and have heard it enough that I think there must be something important there, though it may be hard and may require some more effort to hear. That the LGBT brothers and sisters are speaking out suggests that those of us who are not should redouble our effort to listen to their story.

What I hear is that LGBT brothers and sisters are feeling they are being treated unfairly and unequally within the Order generally because they specifically do not feel they have equal opportunity to take part in roles within the celebration of the Gnostic Mass that relate to their own lives. I hear that they want to take active part in the ritual, in a way that speaks to them, but feel that they cannot and moreover that they are not being heard.

With that said, I’m really only an ally here, or at least attempting to be one. I am particularly unqualified to make any definitive statements one way or the other, and am not a direct voice on this specific issue. On the one hand, I do not identify as queer or gay, and so I am not a member of the group who might legitimately claim to be affected by the issue, except that, in solidarity and community, to harm one is to harm us all. I am also not clergy in Ecclesia Gnostica Catholica, though I have been active in other roles in celebration of the Gnostic Mass. Nor am I part of the government or any governing body (than my own self, of course) of Ordo Templi Orientis. I am also not privy to the Supreme Secret of the Sovereign Sanctuary (though, let’s be honest, like everyone on born on this planet, and their dog, I do have some suspicions about which I’ll hold my tongue).

But, hey, I’ve got a blog, and some thoughts … and my aunt has a barn, so maybe I’ll put on a show! But, seriously, that’s all this post is: just some thoughts, that people can take or leave, consider or not. I’m just another student of the Mysteries recording my own current thoughts at this place and time.

Basically, this is an ideal opportunity to make a misstep by which I can alienate absolutely everyone involved by sticking my foot in my mouth about the issue, or, you know, something even more entertainingly anatomically awkward. Well … yay, and tally ho, I say! Once more into the breach! YMMV. Do not taunt Happy Fun Ball.


The Complaint

The issue is that, for public celebrations of the Gnostic Mass, the officers enacting the role of Priest and Priestess must be gender appropriate. The Priest must be of male gender and the Priestess must be of the female gender. For the purpose of this, a public celebration is any where non-initiates are present. For any celebration using the script of the Gnostic Mass which is gender-bent, or otherwise changed, it must not be public and moreover cannot be called a Gnostic Mass in public announcements.

The current policy prohibits certain kinds of participation. A person whose gender is male, whether queer or not, cannot enact the role of Priestess in a public celebration of the Gnostic Mass and a person whose gender is female, whether queer or not, cannot enact the role of Priest. Someone who is sexually male or female, but is gender identified as something else, however, can enact the role appropriate to their gender. The policy is about gender appropriate officers in the role of Priest and Priestess.

I think it is important to now introduce a distinction between what I’d call a “gender bent mass” and what I would understand to be an actual “Queer Gnostic Mass” but I think these two are getting as conflated as are gender and sexuality. To be clear, I will try to keep the term “gender bent mass” for a celebration of the rubric of the Gnostic Mass by officers in these roles which do not match their gender. I will also try to keep the term “Queer Gnostic Mass” for something which intends to be publicly celebrated with queer officers in roles and celebrates some, as yet unknown, mystery and symbolism of queer sexuality.

Thus, I suspect that there is already a serious confusion in the complaint as I’ve heard it because it conflates gender and sexuality, and conflates “gender bent mass” and “Queer Gnostic Mass”. But, I think there is something being talked about that reveals important things about the nature of the Gnostic Mass relevant to the discussion.

But, this specificity about gender for the roles of the Priest and Priestess means that for a public celebration of the Gnostic Mass, a queer male cannot act as Priestess and a queer Female cannot act as Priest. And, if one were not able to identify with one or the other in the gender binary, then one would not be able to be either.

The Gnostic Mass

The Gnostic Mass, which is the the central ceremony for public and private celebration of Ecclesia Gnostica Catholica, which E.G.C. is in turn the ecclesiastical aspect of Ordo Templi Orientis, is a eucharistic ritual written by Aleister Crowley in 1913 while in Moscow, Russia (interestingly this was on “The Ragged Ragtime Girls” music and dance theatrical tour). The ritual includes a great number of symbolic and structural influences, but it serves a bold and ambitious purpose:

“In composing Liber XV, Crowley attempted to uncover the hidden Gnostic tradition concealed within the ceremony of the Mass, to liberate it from bondage to the Scholastic theories and dogmas of Christian theology, and to demonstrate the fundamental continuity between this ancient tradition of Wisdom and the modern revelations and liberating philosophy of Thelema.” — T Apiryon [via]

Additionally, the ritual, while being esoteric in nature was also to be precisely specific to Nature:

“I resolved that my Ritual should celebrate the sublimity of the operation of universal forces without introducing disputable metaphysical theories. I would neither make nor imply any statement about nature which would not be endorsed by the most materialistic man of science. On the surface this may sound difficult; but in practice I found it perfectly simple to combine the most rigidly rational conceptions of phenomena with the most exalted and enthusiastic celebration of their sublimity.” — Aleister Crowley [via]

The Secret

There is a great deal of writing about the Gnostic Mass and various aspects of the rite, which is understandable since it has such a central place for EGC and OTO, and one can research much of that at the Hermetic Library. But, what should be clear is that the Gnostic Mass has a purpose in existing in a particular way, and in presenting certain symbols intended to reveal particular ideas. One of these ideas is the IX° secret contained in the system of the OTO:

“Liber XV, the Gnostic Mass, is the central public and private ritual of the OTO and EGC, being itself a IX° operation. All of the secrets of the Order are contained within it, in symbol and ceremony.” — Fr V.I.T.R.O.L. [via]

While the secrets of the Order are contained in this ritual, they are at least veiled to some extent in the rite. The secret is enacted symbolically within the ritual, when it is celebrated properly. Theories about this IX° secret are like assholes, but that’s actually a different degree and, at any rate, the secret is above my pay grade. I’ve been privately assured by at least one person I believe to be in a position to know that, in fact, not all the material is out there in spite of how much is that has been revealed. However, I also noted the curiousity that, in his extensive biography about Aleister Crowley, Perdurabo, Richard Kaczynski points out that Crowley’s own understanding of the secret held by OTO continued to evolve as he experimented with it, even after the time when his scholarly and instructional libri about the secret were written, to the point that those libri “were obsolete even as they appeared” (Kaczynski, 275). So, anyway, who knows? Who knows and when did they know it? “And who with And how many times.

Anyhow, the point is that there is something there which is being demonstrated by the celebration of the ritual which is of central importance to the EGC and OTO, and the secret that is revealed by the initiatory system.

The EGC Manual

The EGC Manual in use by OTO makes clear in many ways the attention to detail that is given to the proper presentation of the rites so they are “rightly performed with joy & beauty” [Liber AL II 35], especially the Gnostic Mass. Specifically related to this discussion, from the EGC Manual (rev jan 20 ’97):

Section III A 2 a: “A public celebration of the Gnostic Mass is one which is open to members of the pubic; or which is noticed in any official OTO publication under the name “Gnostic Mass”, “Gnostic Catholic Mass” or “Liber XV” or equivalent names. A private celebration of the Gnostic Mass is one at which the individual participants are all initiate members of OTO of at least 0º. Private celebrations of the Gnostic Mass may be held for initiates of higher degrees as well.”

Section III A 2 k: “For public celebrations of the Gnostic Mass, the role of Priest shall be filled by a man, and the role of Priestess shall be filled by a woman.”

So, from these two, if an event is called a Gnostic Mass, even if open to 0°+ only, it would still be public. So, simply calling it a “Mass” or “Gender Mass” or something similar even if publicly announced on a calendar or newsletter would be okay. Also, if not actually announced on an official OTO publication, calling a gender switched Gnostic Mass a “Gnostic Mass” appears to be fine as well. Also, that III A 2 k specifically details gender for public mass celebrations clearly does not prohibit gender bent private celebrations.

My recollection is that there is also a comment somewhere, perhaps in a newer revision, which further clarifies the definition of “man” and “woman” to be something like “living as …” but that may have been something from my Bishop, since I don’t see it in the copy of the manual I have at hand.

The manual specifically states (at III B 1) that modification to the rubric must be approved by the Patriarch, whether for private or public celebration. But, I think, on the topic of a gender bent mass, as a potential change, the permission is implicit without further being sought.

My current reading is that for serious changes to the rubric of Liber XV, one is better off simply writing one’s own eucharistic ritual, and not using more than the structural outline of Liber XV or the text as inspiration and not source material. However, my reading is still that a gender bent private celebration does not reach the level of a “modification” of the rubric, and so, as long as the other issues around performance and how one publicly talks in official publications are followed, gender bent is not just well-contemplated by the manual but completely kosher under the circumstance mentioned.

Also, I suppose, that the Bishop(s) supervising the various participants would have some say as well, in regard to the participation of each individual they supervise. So, that might be a thing.

The Note in the Rubric

There is a note that exists in the rubric, from even the very initial publication of the Gnostic Mass when it appeared in the International, about the officers other than the Priest not taking communion during the ritual:

“The PRIESTESS and other officers never partake of the Sacrament, they being as it were part of the PRIEST himself.” [via]

I find myself coming back to this note often in my thinking about the mass. For me this note makes it absolutely clear that the ritual is a symbolic representation of the work being done within the ceremonial magician, and seems to be a dramatic demonstration of an internal process. If all the roles are part of the Priest then the person enacting the ritual is doing so from the perspective of Priest, and that the role of Priest is in fact an internal aspect of the ritualist. Each role can be seen as an aspect of a single person.

Thus the Priest represents male gender of the ritualist. The Priestess represents the female gender of the ritualist. During the rite, there is an interaction between these two internal genders that takes place. It seems self-evident that these two genders are particular and specific, exist within each person, and are necessary for the ritual to have effect; and that this necessity seems to me to be the reason for the policy around gender bent public presentations of the ceremony. In order to not confuse those attending a public celebration of the Gnostic Mass about the drama being presented, E.G.C. requires the role symbolically representing the male within the Priest is enacted by someone whose gender is male, and the role symbolic of the female within the Priest is enacted by someone whose gender is female. This necessity may also suggest some particularly specific nature to the “sublimity of the operation of universal forces without introducing disputable metaphysical theories.” It seems to me that one element of the symbolism reflects certain natural and scientific facts about the requirements for human reproduction, facts which are necessarily true no matter whether those humans are of any particular gender or sexual orientation. Without the operation of these two gender roles within the ritual and the ritualist, the ritual is not the same, and may, in fact, no longer represent the operation of the secret.

Sexual Polarity from a Male Perspective

In a note about The Saints collect of Liber XV, Helena and Tau Apiryon offer a quote from Hymenaeus Beta, current OHO of OTO:

In his address to the Women’s Conference in 1996 (see The Magical Link, Fall 1997 e.v.), the Patriarch Hymenaeus Beta described the Gnostic Mass as a ‘celebration of the sexual polarities and their cosmic and natural interplay’ from a male perspective, having been written by a man. With regard to the list of Saints, he said, ‘It is a list of the small handful of men and man-gods who, in the opinion of the author of the Mass, understood the divinity of woman. […] Someday, perhaps not soon, but who knows, a woman adept of the Sovereign Sanctuary will manifest the genius to compose a Mass in which the female takes the more active role, and the male the more passive (as with siva and sakti in Hinduism) — in which the Deacon, speaking for the Priestess, can claim communion with the women in history that have perceived the divinity of man.'”

The point here is that the Gnostic Mass is a particular ritual demonstrating particular things from a particular perspective. Other rituals are not only possible but, perhaps, even anticipated, that might offer a different perspective on that ‘cosmic and natural’ sexual polarity.


The Metaphor

I’m going to introduce a metaphor. It’s not perfect, but for my purpose it seems useful even so. If all the roles in the Gnostic Mass are “parts of the priest” then one might talk metaphorically about the roles as specific parts. One might talk about the Gnostic Mass as the Left Hand adoring the Right Hand. If one were left handed, one might want to use the Right Hand to adore the Left Hand, or the Right Hand to adore another Right Hand. But, the actual story of the Gnostic Mass is that the Left Hand is adoring the Right Hand. It is certainly possible to write and celebrate a ritual in which the Right Hand adores the Left, or the Right adores the Right, or even the Left adores the Left; but, that isn’t the same story. These changes change the narrative into something else, to varying degrees into a different story.

Now, it may be that in casting the roles in the story of Left Hand adores Right Hand, that the person cast does not for some reason have use of their Left Hand. For example, in the case of Christy Brown, dramatized in the movie My Left Foot, whose only controllable limb was his left foot, it might not be possible. (Gadzooks, but I can already hear the peanut gallery shouting “Are you saying gay people are disabled?!”) In less extreme cases, one might find it interesting to use one’s Right Hand in place of the Left Hand as an experiment in casting against character, or any number of other reasons one might make various modifications to the presentation of the story Left Hand adores Right Hand.

But, the important thing in telling the story Left Hand adores Right Hand is that the narrative not be modified so much that the message is lost. One might put on a performance where a Right Hand is used in the role of Left Hand, but the audience might get confused if the poster didn’t make clear that the performance was intended to be experimental, or they may assume that the story is actually Right Hand adores Right Hand instead, and misunderstand completely.

Moreover, one could write rituals where the Left Foot adores the Right Hand, and so forth, where one specifically means that the Left Foot adores Right Hand, but how does one tell the difference between the ritual Left Foot adores Right Hand from the ritual of Left Hand adores Right Hand where Left Foot is used in the place of Left Hand for some practical reason? The audience is likely to be confused, especially if they are not savvy to the original story, and, really, since the original story is a secret, that’s most people; but also for the person who wanders off the street, and has heard nothing about the ritual at all, there must be a lot of potential of confusion and then consternation at the obfuscation of the intended narrative.

Another Gnostic Mass

It seems like there should be a story about the ‘cosmic and natural’ sexual polarity from other perspectives, and I’m not sure why no one is writing it. Maybe there is, as yet, no one within the Sovereign Sanctuary able or inspired to do so. But that is, again, different than a Queer Gnostic Mass.

For a Female Gnostic Mass, one “in which the female takes the more active role, and the male the more passive […] in which the Deacon, speaking for the Priestess, can claim communion with the women in history that have perceived the divinity of man,” I have found myself idly wondering if such a thing might needs must be written by a queer female writing about the perceived divinity of man from a female perspective, just as Aleister Crowley wrote the ceremony about perceived divinity of woman from a male perspective. For a truly Queer Gnostic Mass, maybe such as thing could be written by a straight member of the Sovereign Sanctuary … or maybe I’m taking my perception of the creative formula a bit too far and strictly, but it amuses me to consider it natheless.

Perhaps there needs to be more LGBT membership in the Sovereign Sanctuary, because from my almost completely limited perspective that body, about which I know very little except for hearsay, seems to be sorely lacking in diversity beyond white hetero-normative committed couples. Does that body match the formula of the Gnostic Mass by chance or design? Is that demographic the chicken or the egg for the issue of LGBT feelings of being treated unfairly? I don’t know about this beyond idle speculation. “Shove me in the shallow waters Before I get too deep.”

I’m not sure what the magical and natural formulae are that would be represented in Queer rituals because there is a specific formula involved in the existing Gnostic Mass, which, while veiled, seems pretty clearly demonstrated. After all, perhaps quite specifically, “I confess one Baptism of Wisdom whereby we accomplish the Miracle of incarnation” in the Creed. If not told well or if the ritual were modified that formula might be obscured beyond recognition. If the Gnostic Mass is a ritual that has a particular narrative built around a central secret, then changing the narrative might start with a different central secret. It seems the narrative should be informed by the source, not the other way around. So, the first thing that might happen is the central secret needs to be interrogated by someone (that knows it, who is a cunning linguist, and is also a prodigious prestidigitator) to figure out if another narrative can be told. And, if there are other related but different Queer formulae, whether different narratives can be told about those different central secrets well enough within the structure of the Order. Or, maybe some of this has been worked by those in a particular degree outside the general plan of the order, but I could only speculate on that.

“… recent researches into the mysteries of the IX° have compelled me to add an XI°, to illustrate a scientific idea which has been evolved by the results of recent experiments.” — Aleister Crowley [via]

A matrix of ritual might be possible which would offer an array of rites to satisfy anyone’s curiousity or general proclivities. But, even a drama queen like Aleister Crowley only wrote the one ritual from the male perspective on the perception of female divinity, and kept it as the single core ritual of OTO. So, it may simply be that there is only that one narrative possible within the structure of OTO and from the secret at the core of the Sovereign Sanctuary; because to change these too much would change the story into something else, or would be to make up a story that is completely fictional and not based on a real secret held by the Order.

Honestly, after so much time no one’s come up with anything, I’m not holding out a lot of hope. If Aleister Crowley didn’t, and no one that’s raised the issue has since, come up with something … but, like so many things, raising an issue and hoping that someone else will solve it is the exact opposite of the fact that raising an issue is really an opportunity to self-volunteer to write original eucharistic Queer ritual rubrics and organize public celebrations of them, and eventually why not a Queer ritual-a-thon? Even if an official Queer Gnostic Mass isn’t available, there’s plenty that could be done. It may not be possible until there is enough LGBT presence in the Sovereign Sanctuary, assuming that there isn’t already, for there to be someone able to make an actual Queer Gnostic Mass, as opposed to just a Gnostic Mass told differently, possible, so perhaps that just means that those who identify as LGBT should redouble effort to advance in the Order so they can seduce the project to fruition by building a firm foundation first.

In other words, there may be ways to celebrate the ritual of Left Hand adores Right Hand using one’s right hand in the role of the left, for practical reasons, though it may appear awkward; but maybe it just ruins the narrative to use one’s left foot and that’s not even to mention using one’s right foot in the role. Further, when the My Left Hand poster advertising the event says the ritual is one thing, to tell an entirely different story of My Right Foot seems definitely not correct, and would be right out of order.

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.

The Thelema of these “thelemites”

For the Thelemite to say that the Wiccan, or Christian or whatever, is wrong in their path is not only to deny that it is possible for someone’s true will to be on their particular path, but is moreover to claim authority over another’s self determination of their will. If interference with another’s rights is to give up those rights, then for a Thelemite to engage in this kind of usurpation of another’s course, especially of an actual Thelemite, and presume to tell another what their Will is to renounce their own right to determine their course and their will. Therefore, the Thelemite who cannot mind their own business is not actually a Thelemite at all but is a kind of criminal against the law of liberty. This kind of Thelemite is canonically a heretic against the creeds they claim to profess. The Thelemite promulgating against another’s self determination is not promulgating the law of liberty, but rather merely another recidivistic and intolerant kind of slavery more appropriate to and reminiscent of an old aeon.

Moreover, it seems the blasphemous “thelemite” willing to interfere with another’s Will is merely a shift of whim away from thwarting any other. Blasphemy against any one Will is to blaspheme against all authentic expressions of Thelema, including, since these such are clearly aligned against the Universe, railing due to their own weakness of character against their own weakness of character via the proxy of nosing around another’s Will by claiming difference from their preference is weakness in another’s character, their own Will. This is a textbook case of a hypocrite, “endothermic” and “divided against himself”, exporting and deflecting his own failure onto likely immaculate and innocent others in order to attack what he is too lame and immature to fix in himself. In other words, the religion of this “thelemite” seems to be not much more than a complete failure to embrace the philosophy of Thelema.

The Thelema of these “thelemites” then appears to be an obstacle to the real spread of real Thelema and an attack on the course of every real Thelemite, and deserves nothing more than contempt and resistance from true Thelemites everywhere. This is the kind of righteous internal purity which should preclude the misguided crusades of these pretending inquisitors who aim to crush those that deviate from their deluded conception of things. It is the intolerance of these thelemites which no true Thelemite should tolerate.

If these “thelemites” were to focus where they should, on themselves, they would not be be thwartsome to others, and thus would be of no concern to anyone (ah, there’s the rub for these “thelemites” are so desperate for attention), seeing as they would only be harming themselves, and that merely a form of stupidity instead of a form of criminality. These are traitors in the camp betraying the hospitality they’ve been given. It is in fact the betrayal of this hospitality which is the true failure on their parts, because it is a violation against the ghosti-relationship they voluntarily entered and therefore agreed to uphold. Morevoer, a pack of these traitors claiming to be friends is one flying a false-flag attempting to trick and deceive with the goal of inducing the unweary to mistake a den of thieves for a camp of true friends. These such are cowans missing the true mortar of meaning and message that would prevent their falsely constructed wall from crumbling into the mere pile of rough stones that is, its true nature revealed to be rubble. These creatures lack the craft to fashion truly beautiful architecture.

When these false Thelemites come in constant conflict with others they merely prove themselves false. Especially when they provoke conflict, moreover when intentional, a fortiori when duplicitously claiming not to intend such, they are merely showing one and all that they are willfully set against every true Will, including their own.

The true Thelemite must respond to these false friends by saying simply, “I refuse to be moved from my course by you, I stand in defiance of your continued villainy, and I bear witness that your interference deserves to be resisted by one and all.”

Whatever it is which is the tree from which these false thelemites fall deserves to be chopped down and burned to ashes.


The term “hermetic”, or “hermeticism”, is one that gets used a lot in esoteric study. There’s several meanings for this term, and there’s oppositional terms. Inspired by the possibility for a project recently, I thought that one of the first things I would do is to outline my own thinking about the term and how I use it. I wanted to do this so that I could think about the scope of what a project focused on hermeticism or using a hermetic viewpoint would look like. This is not so much meant to be a serious treatise on the topic, but rather an exploration of my current thoughts and ideas. This is more of an exploration than an essay, a marker at the beginning of a journey to help me see where I was when some point down the road I look back.

Hermes Trimegistus

The term hermetic is related to Hermes Trimegistus, the thrice-great. In fact, the late Latin term hermeticus is as much to say alchemical, and is derived from the name Hermes Trimegistus [see,amzn,amzn]. This is the hellenic Hermes-Thoth and, also like Ganesha being the scribe of the Mahabharata [amzn], is an archetypal magico-religious figure.

You know, one of the earliest references may not be to thrice-great but rather to triple-hero. This makes me instantly think of Triptolemos, literally threefold warrior, a demi-god in the Eleusinian mysteries [amzn,amzn] who was sometimes priest of Demeter, sometimes inventor of the plow (which is then a kenning or synecdoche for agriculture). Also, in the tripartite social structure of indo-european society [amzn], the semi-divine hero often fulfilled all three categories, being magician-king and warrior-poet and farmer-laborer combined. For example, Triptolemos already mentioned; and Orpheus who’s magical music commanded even the rocks and trees to his bidding, who was one of the warrior-poets of the Argos in the Odyssey [amzn], and who cursed the bees of the bee-keeper. These semi-divine heroes walked the line between human and divine with the task of both upholding and challenging the world-order [amzn,amzn]. Also, it seems to me that to pass into life and through the two veils of the tree of life, that of Paroketh and of the Abyss, is to be thrice-born.

So, the term hermetic means related to Hermes Trismegistus or the many materials he was supposed to have written on the topics of alchemy and magic.

The term hermetic is also a more general term for the overall syncretic tradition that is evidenced in much of the specific Western esoteric traditions. In other words, the term hermetic, includes those parts of the western tradition which use the hermetic modality in their thoughts and works. These include a cornucopia of what often seem to be wild-eyed, fridge, and alternative groups throughout history: Alchemists, Rosicrucians, esoteric Christians, Kabbalists, Theosophical and the Illuminist or Perfectibilist currents within Freemasonry. This current continues in many of the modern occult and esoteric traditions, especially with so many having some connection or exposure to the materials from the Hermetic Order of the Golden Dawn, a true nexus point in the Western tradition.

This is to say that the hermetic philosophy is a kind scientific illuminism, which further term is familiar to those who’ve read Crowley [amzn]. This hermetic modality is a philosophy that attempts to relate, perhaps universalize, magico-religious principles. To the extent that this universalization denatures the originals, I think that’s not a good thing; but to the extent that this philosophy is one that normalizes the diversity of human understanding of the human relationship to the more-than-human, in essence facilitating the conversation between the blind men about the elephant, there’s enormous value.

Hermetic vs Mosaic

One way I often use the term hermetic is to mean esoteric and symbolic. So not more generally semiotic, but more specifically symbolic within philosophical, spiritual and religio-mythic contexts. Although, clearly, semiotic analysis and interpretation are useful. An example of this in use is from Campbell’s An Open Life [amzn]:

“Now, the distinction between the Mosaic doctrine and the Hermetic doctrine is that the symbols which are shared are interpreted historically by the Moasaic tradition, and in the Hermetic tradition they are interpreted spiritually. So there grew, during those first centuries of Christianity, a whole literature of the Hermetic sort in which the symbols, interpreted in the orthodox Christian tradition as historical, were being read in a proper mythological sense. And these then began to link the Christian myth to pagan analogues. The Gnostics, for instance, were in that boat. But the orthodox Christians insisted on the historicity of all these events.” (p77)

Notice that this introduces the oppositional relationship between hermetic and mosaic. I suppose it’s quite possible and reasonable to see Campbell as the source from which I started to use the terms hermetic and mosaic as meaning symbolic and literal. I don’t know now where or when I started to use these terms, so it seems as likely as any.

These two oppositional terms also for me have connotations of fun vs. boring as well as flexible vs. uptight, permissive vs. strict. Beginning to become more poetic in my analysis, I also see this opposition as curious vs. close-minded and multivalent vs monovalent and polysemious vs. synonymous. Maybe even to go overboard I also think of many other oppositions when using hermetic and mosaic: nominalist vs realist, existential vs essential, freedom vs slavery, existentialist vs positivist, empiricist vs realist, allegorical vs tautegorical, antinomian vs legalist. I could go on and on.

Clearly, I have some value judgements about this pair, and have a bias toward the symbolic, mythical side. I feel that the hermetic thinker is one that is curious and skeptical, one looking to test propositions instead of blindly accepting them. The discipline of symbolic thinking seems to me to be one that is necessary in the face of a modern world where propaganda and persuasion, in the form of not just political discourse but also in marketing and advertising, seem the most common styles of communication. Many times I find myself baffled by people who’s mode of thinking is mosaic, and most likely they by me.

To make my string of comparisons less pejorative to the literal, perhaps these can also be seen as meaning, to hint at the Tantric, expansive vs contractive, and thus akin to the Alchemical solve et coagula. Following this thought, these two form an functional set necessary for change to occur, just as the action of solve et coagula results in transmutation. This is the tug of war between the Asuras and Devas that results in the churning of the waters of the world through the action of the Axis Mundi so beautifully represented at Angkor Wat [amzn]. This is the analysis and synthesis of the ancient dialectic, the thesis and antithesis of Hegel leading to synthesis, and the dialogism of Bakhtin [amzn]. Seen this way, these are the yin-yang, the unity of duality, and here were now back full-circle to ideas of Gnosticism, Neo-Platonism and more, which can be seen as coming under the umbrella of Hermeticism; thus, the opposition is contained by one of the polar pairs, just as the yin contains the yang.

It is to me no small irony that another meaning for hermetic, which I’m not talking about except for here, is to be tightly sealed or impervious to outside influence (although also derived from Hermes Trimegistus) [see]. Because this seems to me to be generally the opposite of the meaning I’m exploring. Hermetic is a one word oxymoron. But, then again, here’s the unity in duality. And, indeed the universalist movements within the overall hermetic umbrella are a form of this contractive, simplifying, unifying effort even within what I take most often to be the opposite.

This opposition-within-position is completely non-Aristotelean, and warms the cockles of my evil little black heart. This is philosophical wabi-sabi. Put that in your pipes and smoke it, you frakkin’ Randroids!

Hermetic Drift

I’m not sure where I first heard the phrase hermetic drift but it’s a great description of the kind of lateral surfing through correspondences that often happens when thinking about esoteric topics, ideas and terms. Connections can be made between things which are symbolic, even poetic; not based necessarily on logic or science. The risk seems to me that this can become a trap in Chapel Perilous or a dinner-date with Choronzon (Watch out for those meat pies, Saturninus! [see]). There’s a term for the mania of seeing connections and patterns everywhere in meaningless or random data, apophenia. It is possible to get lost in Chapel Perilous and go insane unless one is prepared.

I’m not saying hermetic drift is a Bad Thing™. I’m just saying it’s a double-edged sword, so be conscious of where you’re swingin’ that thang.

Some of the worst of the new age is an overbearing universalism, which seems to me to even become appropriation. This denaturing of difference is the worst kind of old-school anthropology, like the Romans trooping around always engaged in a procrustean project to transform others into the familiar: “Oh, when you say Odin, you mean Mercury! Why didn’t you say so?” This seems to be one of the major projects, and thus I think failings, of movements like Theosophy; this essentially anti-intellectual, anti-academic haze that everything is the same and differences are mistakes in people’s understanding of their own traditions; it’s hierarchically arranged so that the so-called expert always knows better than the actual practitioners. This kind of expertise is really just another hall of mirrors, the echo chamber for the expert to see only what they are already conscious of in themselves everywhere else [see]. That kind of expert might as well be a brain in a jar never really engaging beyond their own illusions of self.

But, hermetic drift can be fun at parties, but probably not that useful for panty raids. Then again, no reason not to try anyway, I suppose …

Hermetic man vs Mosaic man

The old Golden Dawn was really uptight about the use of the inverse pentacle. Seeing the pentacle as the five elements, with spirit being the point either up or down; the inverse pentacle had spirit beneath the rest of the elements. The triumph of matter over spirit could be seen as being lost in the world of illusion. However, it’s also possible to see the inverse pentacle as being the process of manifestation, and thus an appropriate pair with the upright pentacle; this is the lightning path bringing manifestation down and the snake wending back up the tree of life.

In a pyramidical arrangement, the elements form the base with spirit as the apex. The capstone of an ancient pyramid was said to have been golden, and seems like a better representation of the perfect ashlar. This perfect ashlar is not cubical but rather, like the Benben, representative of the primeval mound that rose from the primordial waters before the beginning of time, sacred as the place where the first rays of the sun-disk fell to create the universe. In the Amarna period, the Aten disk’s rays were hands extended giving the symbol of life, the ankh.

From Yates’ Giordano Bruno and the Hermetic Tradition [amzn]:

“The Egyptian Adam is more than human; he is divine and belongs to the race of the star demons, the divinely created governors of the lower world. He is even stated to be ‘brother’ to the creative Word-Demiurge–Son of God, the ‘second god’ who moves the stars.” (p27)

Indeed, “Every man and woman is a star” [see,amzn], and “… a star in the company of stars …” [see] ring true to my ears. And, moreover, part of my own daily practice has been what I’ve called an Orphic spell, reconstructed from my reading on such things, a spell spoken to the guardians of the underworld by the initiated:

I am a child of earth and starry heaven. But my race is of the stars, as you well know. I have come here guided by the gods themselves. I am parched and dying of thirst. Let me drink from the well of memory.

Moreover, from the short “The Crimson Permanent Assurance” from Monty Python’s The Meaning of Life [amzn]:

“Exec #1: Item six on the agenda: “The Meaning of Life” Now, uh, Harry, you’ve had some thoughts on this.

Exec #2: Yeah, I’ve had a team working on this over the past few weeks, and what we’ve come up with can be reduced to two fundamental concepts. One: People aren’t wearing enough hats. Two: Matter is energy. In the universe there are many energy fields which we cannot normally perceive. Some energies have a spiritual source which act upon a person’s soul. However, this “soul” does not exist ab initio as orthodox Christianity teaches; it has to be brought into existence by a process of guided self-observation. However, this is rarely achieved owing to man’s unique ability to be distracted from spiritual matters by everyday trivia.

Exec #3: What was that about hats again?”

Again, from Yates:

“… the difference between Hermetic man and Mosaic man, the one created divine, the other created out of the dust of the earth. The fall of Hermetic man is more like the fall of Lucifer than the fall of Adam.” (p27 footnote 1)

This distinction reminds me also of the notion I recently read in a collection of Steiner essays, The Temple Legend [amzn], of the Sons of Abel, or sons of God, and the Sons of Cain, or the sons of Man; those of Men to prepare the worldly and those of God to prepare the divine.

To equate hermetic man with the one created divine versus the mosaic man who is divinely created but of the earth is like the dichotomy between the upright and inverse pentacles. One is spirit triumphant over matter, the other is matter triumphant over spirit. Both are necessary parts of the process of creation, or existence.

The person that is developing a relationship with their divine self, whatever term one wants to use for that, and whether one thinks that that exists ab initio or is created through the process of communicating with it, either way this connection is made through developing a relationship; is a process by which one might be said to be remade from a mosaic into a hermetic being.

Then, in combining the two ideas, I might suggest that to think symbolically is to be closer to divinity. It is the mythological level which is more divinely imbued and more divinely directed. This is, I think, to say something very similar to how practitioners of traditional chinese Feng Shui talk about Chi, and that the information form is more important than the physical form [amzn].

I have running through my head right now the spoken word by Robert Anthony on Trance Mission’s track “Every stone’s dream” [amzn]:

“Every stone is light slowed down, tied in a knot; and light is every stone’s dream.”

Further, therefore, allegory and symbol seem then to be the way the mind of the divine works. To understand even a bit of the divine is to understand art, poetry and music; to be touched by metaphor and myth; and to realize that all is metaphor, all is in flux; and, flux is merely the appearance of waves on an ocean too vast and deep to ever be fully comprehended.

Walking Home at Madonnathon on Feb 26th at 7pm

Anna Fritz sent out an e-mail today about two shows that Walking Home will be playing as part of a benefit for In Other Words at Hollywood Theatre on Thu, Feb 26th at 7pm. There’s also a show at In Other Words the next day.

In Other Words says, “Madonna covers all night long, so get your costume on!”

Thursday Feb. 26th
Madonnathon (a benefit for In Other Words)
at the Hollywood Theater
4122 NE Sandy Blvd.
all ages
Walking Home (Anna and Sami – 2 cellos, 2 voices) doing a Madonna cover along with CJ and the Dolls, Kate Mann, Felina’s Arrow, Terri Untalan, and many others evoking their own Madonna magic.

Friday Feb. 27th
Luna Music Series
at In Other Words
8 NE Killingsworth
$? donations I think?
all ages
Walking Home will be splitting the bill with The Shook Twins and The Catch.

Also, don’t forget Portland Cello Project is doing a marathon of shows at Mississippi.