The vision within CI is grand, to say the least. Even if we were optimistic enough to claim the benefits detailed within were each and every one possible, their full manifestation would be many years away. However, I do not believe that many of the details are of the greatest importance (which is not to say that I wouldn't be overjoyed to see them come true). Rather, it is the intent underneath them that I wish to call our attention to. I will try to do this in a series of small essays that explore the various articles in CI. Instead of going one by one, which would be tiresome, I am going to attempt grouping them by theme, where possible. In this first post, I will address the introduction to CI.
These Regulations Come into Force in Any District Where the Membership of the Order Exceeds One Thousand Souls
What is a "district?" It could mean "Kingdom" (i.e. the US, Australia, UK, etc), but the fact is that it isn't strictly defined (also, I figure if Crowley meant Kingdom, he would have said it. EDIT: In "Intimation", Crowley refers to a kingdom as a "province"). It could just as well refer to a single Valley (e.g. Austin, Melbourne, or London)...the main reference used in the dictionary is a city or town. EDIT: CI does offer evidence that a district is equitible to a Valley---article #38 says, "...the Master of the Lodge in her district shall offer to become, as it were, godfather to the child...". It might be helpful to realize that Crowley wrote CI as head of UK; he wasn't OHO yet, and as such might have been thinking of "district" from an English point of view (any Brits who can shed light on this, please do so). Crowley also gives a few hints elsewhere:
In Liber 124, he says, "Members of the Order who make use of any Profess-House are expected to offer to pay for their entertainment at a rate one hundred per cent higher than that which is current for similar entertainments in the district." Crowley also makes use of the term on several occasion in his "Confessions":
* He mentions that his "associations with Beachy Head possess a charm which I have never known in any other district of England".
* "I once attended a Lodge whose Master was one of the two local bankers. [...] In this district, the clandestine Lodges greatly outnumbered the orthodox."
* "In Mexico we used to make rather a point of practising with firearms whenever we struck a new district [...] Our next expedition was to the Colima District."
* Speaking of Darjeeling, India: "Sir Joseph Hooker [...] made an extended survey of the district".
Based on the context of his regular use of the word, I believe "District" is meant as being less than a nation, which could be as small as a single city (or Valley), but---based on the second bullet above---could mean a grouping of Valleys (e.g. a US state). It seems unlikely that he would use the word to reference a full nation when he does not do so any other time. There is, of course, an important expectation embedded within this. It assumes that a "District" was expected to reach a membership of 1000 and more. In America alone, assuming that a state is roughly equivalent to a District, if we had LBs in every state, and that every state were, on average (e.g. California would have more than Rhode Island), meeting the expectation of this single sentence, then USGL would have a membership of 50,000!
Again, the detail here isn't what is most important. The key is to understand, established with the very first sentence, that Crowley intended OTO to be a sizable organization. This is a theme that we will see again within the document.
The other word that is worthy of note is "Souls". Here are three possible takes on why he used this word. One is to suggest that membership is open to both sexes, and this was his way to use a gender-neutral term. Second, it could be a reference to the mystical journey of the Man of Earth degrees (remember, this tract was written for the benefit of non-members). Third, and I'm going out on a limb here, he is using it based on its original etymological meaning, which is, from O.E. sawol, "spiritual and emotional part of a person, animate existence." A theme that runs throughout CI harkens to all three elements: spirit, emotion, and animate existence. In other words, the benefits and duties of the Order are based upon promoting material and emotional well-being within the context of spiritual development.
After boilerplate greetings, Crowley offers an introductory paragraph:
IT HAS BEEN REPRESENTED TO Us that some persons who are worthy to join the O.T.O. consider the fees and subscriptions rather high. This is due to your failure to explain properly the great advantages offered by the Order.
This is somewhat ironic considering all the recent conversations, and I really really really don't want to open up the dues can of worms. I do want to note that Crowley did see, at least at this time, that the payment of dues was justified by resultant benefits. However, this is not a service-for-fees model, because benefits are balanced by associated duties.
We desire you therefore presently to note, and to cause to be circulated throughout the Order, and among those of the profane who may seem worthy to join it, these matters following concerning the duties and the privileges of members of the earlier degrees of the O.T.O. as regards material affairs.
This sentence sets up another theme that runs throughout CI---that members are to promote joining the Order to those "who may seem worthy". This will be addressed in full later.
And for convenience we shall classify these as pertaining to the Twelve Houses of the Heaven, but also by numbered clauses for the sake of such as understand not the so-called Science of the Stars.
A subtle but very important message here. Although Crowley is basing the structure of this "epistle" on the "Science of the Stars", he is presenting it in such a way that the astrologically untutored can understand it. Stop and consider this a moment. While staying true to the context of OTO's teachings, Crowley is modifying a public tract so that it can (it least in his mind) be understood by potential members. This is an important lesson and a vital principle. Crowley is saying two very meaningful things: (1) that "worthy" people do not have to be already learned in the magical arts, and (2) we may, to a reasonable degree, "dumb down" presentations of what the Order is and does to potential members.
This is important enough to be repeated several times. This document suggests clearly that potential members do not, and probably will not, be learned in magick. OTO is not a hobby club for ceremonial magicians. Rather, within the framework of the Man of Earth grade, magick is something that is learned along the way in service to the lessons of the degrees and the duties of ritual officers. According to CI, when considering "worthy" members, existing knowledge of magick is not a requirement. Said another way, what is "worthy" for a person who might join the Order is something other than experience in magick.
But what might that "something" be? What makes a person "worthy" to be invited into OTO? I argue that it is a combination of personal traits that strongly indicate that the person, if he or she became a member, could and would fulfill the duties laid out in Liber CI. As we go through the document, we will see very clear characteristics that are necessary for this, such as diligence, generosity, kindness, cordiality, respectfulness, loyalty, integrity, service-oriented, honesty, and an interest in spiritual development and self-discovery. Does it need to be said that these traits should also be promoted and developed within the existing membership?
First, therefore, concerning the duties of the Brethren. Yet with our Order every duty is also a privilege, so that it is impossible wholly to separate them.
Another important lesson---the duties of others provide privileges and helping provide privileges is a duty. It is a perfect glyph of the interdependence of all members. The success of a local body and the Order as a whole is incumbant upon everyone working together with "frankness and good faith between Brethren."
| Liber CI: An Examination | |||||||||
| Intro | I | II | III | IV | V | VI | VIIa | VIIb | Summary |
| You can read the entire series in one essay on my website, Eidolons of Ash. | |||||||||
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Comments
Nah, it's pointless to say such things. Those who need to hear them don't care, and those who care don't need to hear them. If you believe these traits should be promoted, then promote them, and those open to them will follow your example. We must find other techniques for those who chafe against such suggestions - if the horse fears the water is poisoned, how do you get it to drink so it doesn't die? Sure, you could tell it "Do what thou wilt", but if you need the horse to carry you out of the desert, then what?
We really see it, as if it were a testimony to the teachings of our Order in our third degree, in the newer initiates as you point out. They will be more responsible when they sponsor new candidates and to be fair to the Order, we are attracting and sponsoring a whole different set of candidates overall today than when I first joined the Order (when I joined 13 years ago I was looked at as a lunatic by some of our brethren when I actually sat down and studied the initiation for what it said, including the oaths, instead of some ritual formality that made someone teaching you MCLI available, or in some instances held the key to vast dungeon and dragons like magick power. Turns out the bodies that studied the initiations for what they were worth in and of themselves, especially thelessons in life given in them, were the ones that proved most stable and are around to this day).
Hence we are also seeing a gradual change of culture as each new generation of new iniitates replaces the last. This is one of the areas I am very happy with our Order's developement :)
For the Order to thrive, we will have to move away from the Magick Club model, and move towards a model of a Spiritual Society. Yes, we must continue to teach ritual technique, but doing so will be in service to larger aims, such as, say, discovering and manifesting Will within a social environment. It's time to grow up.
As you say, the O.T.O. is not a hobby for ceremonial magicians, it clearly from the BE model is supposed to engulf a persons life. The Magick is ones life so to speak. Identifying ones life with the Great Work is an powerfull and important method to completing it and one that goes at the side of the normal solitary A.'.A.'. work. And judging from the behaviour of some of the A.'.A.'. initiaites, both under Crowley and later, I think a lot of them are in need to listen to these type of "simple" but IMO profound instruction in living ones life. Incidentially this is what Crowley told Achad that he found use of the O.T.O. for, beyond the mere proselytizing of his teachings.
We tend to make a fetish out of Liber 194 as a constitution, when it, important as it is, in fact is an intimation with reference to the constitution, adopted from the address in one of our rituals, and thus dunked in flowery ritual-speak to boot, and overlooking this important tract of regulations.
I think you are right on with district as being the rough equivalent of a State. Remember Crowley wrote all these documents while he was in the U.S. trying to drum up his movement there. Another important implication is the acknowledgement that we are not there yet in letters commenting on this liber, where he stress that if we are to get there we need to stress service and steep fees. I.e. those who comes first need to build with little hope for any reward in compensation beyond the word of service itself and then later with the knowledge that future generations will benefit from this work.
Thank you so much,
Omphalos111
As you say, the O.T.O. is not a hobby for ceremonial magicians, it clearly from the BE model is supposed to engulf a persons life...
Although this is not contrary to my point, it's not exactly what I meant to say, so allow me to articulate. An analogy is a model railroad club. People who enjoy building and playing with model railroads get together to talk about their hobby, learn new things about it, maybe do some neat public service events, and drink beers together. Unlike the model railroad club, the structure of OTO is not a club for people who do ceremonial ritual. Our central purpose is not for ritual enthusiasts to get together to talk about ritual or pick up ritual techniques. This would be akin to the modern Masons, where many go through the initiations simply as a necessary step to getting good business contacts. Rather, similar to what you said, OTO is a spiritual society dedicated to providing esoteric knowledge and a sacred environment for members to engage in the Great Work, both individually and in concert, along with potential benefits that improve emotional and material well-being. There is a very big picture here, with ceremonial ritual only playing one part.
I know what you mean by "dumb down", but I don't think that's what you really mean. Rather, we might say that we may "gear the presentation to the audience". I think this is a very important thing to consider. I also believe Crowley meant the OTO to be a sizeable organization and to be able to grow to the sizes imagined, I believe a shift in how we market Thelema will be required.
As others have recently said in various online discussions, there is a mark of the mystic that shades us and that appearance tends to turn people away. Thelema is a practical philosophy. It does not need the trappings of paganism and mysticism to be effective. However, it needs to shed these in order to be seen as more than a fringe religion.
That is precisely what I meant.
Thelema is a practical philosophy. It does not need the trappings of paganism and mysticism to be effective.
I think that OTO offers the best of both worlds (perhaps minus the neo-pagan stuff, which I don't see very much at all). I love that Thelema is a deeply practical path, but it isn't dry, either. There is power and purpose to myth, magick, and what I call the weight of history. However, I think a very positive change would be a move away from the "oooo, aren't we dark and scary and eeeeeevillll?" I hate that shit (except at certain parties, of course). Yes, there is Darkness, and we Thelemites acknowledge it and work towards losing our fear of it. But we do so in service to moving towards the Light, which is the ultimate aim. As long as non-members see us as celebrating the Darkness instead of simply mastering it, we will continue to flounder.