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FIRE & ICE: MAGICAL TEACHINGS OF GERMANY'S GREATEST SECRET OCCULT ORDER |
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APPENDICES
Appendix A. Ritual Missae Fraternitas Saturni
Preparation: Preparatio
Before the opening of the lodge, only the officers are situated in the temple space. After the conclusion of the preparations (lighting of the candles and reading lamps, filling of the censer, laying out of all lodge utensils, and the shielding of the lodge space with a wall of odic force), they cover their heads with their hoods and take their places.
The S.W. knocks hard three times ( = the Master knock) with his hammer on the door to the atrium, and opens it wide. He then speaks in a solemn voice:
"The lodge is opened!"
After this announcement the brothers and sisters who were waiting in the atrium enter the temple space in an informal order and go to their rightful and alloted places.
S.W. closes the atrium door.
F.W.: "Very well! Seat yourselves, my brothers and sisters!" (Now the entry music begins: perhaps "In these Holy Halls..." from Mozart's Magic Flute or another kind of music corresponding to the character of the evening's work.)
After a short pause the F.W. gives three knocks of the hammer as he proceeds:
"My brothers and sisters! Cross your arms over your chests and close your eyes! Slip away from the anxiety and cares of the workaday world! Relax completely! We shall meditate on: Quiet—Peace—Harmony. Breathe with me deeply and quietly: i n . . . out" [this is done for seven cycles of breath; the words "in" and "out" can perhaps be accompanied by a soft striking of the gong by the S.W.].
F.W.: "Very well, my brothers and sisters! Open your eyes now! Brother (or sister) M.C., perform the ritual censing!"
S.W. rings a bell three times.
The M.C. stands, and after a nod of the head carries out the assignment. The M.C. puts the glowing charcoal in the censer with the proper drugs [the basic component is frankincense, to which is added, accord ing to the character of the working, sanarac, mastic, storax, or benzoin]. Then the one with the censer steps before the M.L. and bows before him, while the M.C. swings the censer towards him three times, saying: "Hode he sophia estin!" [Here lives wisdom.]
[N.B. In all cases the Greek text must be spoken. The English translation is only for interpretative purposes.]
He then turns to those present by circumambulating to the right, first in the south, then in the west, and finally in the north of the lodge; as he swings the censer, he speaks this formula:
"Eirene hymin adelphoi! Eirene kai eleuthria!" [Peace be with you my friends! Peace and freedom!]
Returning to the direction of the east, he swings the censer three times in the direction of the M.Ch. and says:
After a bow to the M.L. he asks: "Recte dixi?" [Did I speak correctly?]
The M.L. answers: "Recte dictum est." [It was correctly spoken.]
ML.: "Brother (or sister) First Warden, what time is it?"
F.W.: "It is the hour of work, and the brothers and sisters await the light."
M.L.: "Brother (sister) Master of Ceremonies, unroll the table of work!"
The M.C. bows and again takes his place. The M.L. stands and with the hammer gives 3 X 3 (= nine) knocks of equal strength. He holds the hammer chest high and says:
"Herewith, by the power of my office, and by the power of my degree, I open this working of a right and perfected lodge of the Fraternitas Saturni. My brothers and sisters! Hearken to the law of the New Aeon: Do what THOU wilt! That is the whole of the Law, and the Word of the Law is: THELEMA!"
S.W.: (3x gong.)
F.W.: "Rise up, my brothers and sisters!"
The M.C. extinguishes the auxiliary candles and lights the three black candles of Saturn with the last bit of light from the last auxiliary candle to be extinguished.
The M.L. now lays the hammer aside and crosses his arms over his chest. After a short pause, he an nounces to the inner assembly in a ceremonial voice:
"As a Master of our honorable brotherhood, I call SATURN, the Guardian on the Threshold!"
The M.L. traces the sigil of Saturn three times in front of himself in the air, using the index and middle fingers of the right hand, or with the magical dagger.
S.W.: (3x gong.)
Afterwards, the M.L. lifts his arms and spreads them out. While doing so, his palms are showing forward and the thumbs are spread out, pointing upward. He remains standing with arms upraised until the end of the respondsorium (the antiphony).
Here follows the Missal-song:
S.W.: (3x gong.)
F.W. sings: "In the name of Aratron, that which is true shall be revealed!"
S.W. sings: "In the name of Zaphkiel, wisdom couples with truth!"
M.L.: "With thy power, let us go into the working!"
F.W. sings: "With thy help it shall be completed!"
S.W. sings: "In thy spirit shall it work now and for all time!"
During the last words, the M.L. takes his arms down and crosses them over his chest. All those present likewise cross their arms and call out together with the F.W.: "So shall it be!"
S.W.: (3x gong.)
F.W.: "Very well! Take your seats, my brothers and sisters!"
(With the threefold striking of the gong, the magical invocation proper is ended. The lodge is opened according to custom and regulation. Now follows the ritual mental transmission of the magical-Saturnian influx to those members of the lodge not physically present.)
S.W.: (3x bell.)
M.L.: "We now remember, with harmonic concentration, the brothers and sisters who are not present in our midst, and send to them all good and harmonious powers of thought in the spirit of the great Demiurge, Saturnus. Close your eyes and meditatively prepare yourselves. I shall call the names of these brothers and sisters. Let these names vibrate in the chakra centers of your aethric body."
F.W.: "Very well, my brothers and sisters!"
S.W.: (3x gong.)
M.L.: "We think of..." [Here the names of those not present are intoned.]
After the calling of every three names (or after every single name), the F.W. sings the magical syllables of the chakras one after the other:
S.W. accompanies the calling of each magical syllable with a soft striking of the gong.
After the end of the series of names, after a pause for deep concentration, the M.L. says : "Harmony and peace to all Beings in the All! Aum!" [Here some kind of appropriate music is played.]
S.W.: (3x gong.)
There now follows the announcement of new entries into the lodge by the M.L., or magical excommunication from the lodge, each by means of the ritual burning of strips of parchment with the names of the brothers and sisters in question.
At a sign of the M.L., the S.W. restores general illumination to the room. The M.L. now delivers the word of the working in the form of an address.
After the conclusion of this address, organizational questions can be discussed as needed or special wishes of the Master can be brought up.
Conclusion of the Ritual: Ritual Conclusions
The M.L. gives three knocks of the hammer and says: "I herewith end the instructive work of the lodge. Brother (or sister) Master of Ceremonies, extinguish the lights!"
The M.C. extinguishes the general lighting, covers the tapis (working tablet) of the lodge, uncovers the candle of Hadit, bows silently before the Master and goes to his or her seat.
S.W.: (3x bell.)
The M.L. rises, spreads out his arms and speaks (in a solemn voice):
"We bind ourselves now to the Nameless One, who stands behind all that was, that is, and that will be!"
He traces the magical symbol of Malkuth three times in the air in front of himself with the three outspread fingers of his left hand.
The S.W. strikes the gong loudly three times at each tracing of the symbol.
F.W.: "We are closing our eyes. We now become empty within, and in the silence every image is extinguished." (His voice sinks upon the last words.)
S.W.: (three soft strikings of the gong.)
(Pause — silence.)
M.L.: "Out of the Nameless the first name is found: Nuit."
S.W.: (lx gong.)
F.W.: "We greet Nuit, the eternal mother, the divinity of night, the Lady of Heaven."
S.W.: ( lx gong.) "Bound to her, we sense the deep peace of eternal harmony." (lx gong.)
The M.C. lights the candle of Hadit on the altar, then goes back to his place after bowing.
S.W.: (3x bell.)
F.W.: "Y-ALLAH!"
M.L.: "Open your eyes; for the light of Hadit—the symbol of eternal regeneration—shines forth. As the shining beam penetrates the depths of space, so will it become bright within us!"
F.W.: "Out of the light the power grows in us!"
S.W.: "It works in the will of right action!"
M.L.: "Threefold is the working of the light!"
F.W.: "It works in our spirits!"
S.W.: "It works in our hearts!"
M.L.: "It works in our deeds!"
S.W.: (3x gong.)
M.L. : "RA-HOOR-KHUIT!"
(Here follows celebratory music.)
When the music is finished, the S.W. rings the bell three times. The M.C. rises, extinguishes the candle of Hadit and covers it.
M.L.: "The work is now done. Each of us goes his own way. There remains the bond of brotherhood. Let us now enter into the Chain of Brotherhood!"
All present rise and come together to form the magical chain. They grasp each other by the hand, whereby, if possible, the brothers and sisters will alternate in the chain. The Master remains behind the altar.
F.W.: "My brothers and sisters! Close your eyes. Let your head sink and breathe deeply and quietly: in . . . out . . . [seven times]."
M.L.: "In the name of Thelema—the Law of the Will. In the name of the great Demiurge Saturnus, the Guardian on the Threshold, we are bound in the magical Chain of Brotherhood. Let us now vibrate in a current of power, in a magical influx, which protects us and unifies us in the spiritual building of the temple of the lodge. We are ONE power! We are ONE will! We are ONE desire! We are ONE harmony! We stand in the Saturnian light now and for all time. Conjunctis manibus spiritum Saturni imploremus. Gratias agamus Saturno. Nos adjuvabit veritatem cognoscere et superare perfidiam inimicorum nostrorum." [With hands joined we call upon the spirit of Saturn. We give thanks to Saturn! Who will help us to know the truth and to overcome the perfidy of our enemies.]
(Pause.)
ML.: "We now dissolve the chain; raise your hands and open your eyes. Go now in peace, my brothers and sisters, for—
S.W.: (3x bell.)
M.L.: "Brother (or sister) First Warden, what is the time?"
F.W.: "It is midnight, and the work is completed."
S.W. goes to his place and strikes the gong three times.
M.L.: "The lodge is closed."
After this the brothers and sisters remain standing. While the closing music is being played, the Master leaves the room with a slightly elevated hand, giving a blessing to all. Those present greet him with a slight nod of the head.
Appendix B: Ritual Missae for the Grand- and Festival Lodge
The room in which the Festival Lodge is to be performed is decorated in black. The tapis of the lodge is laid out. Before the opening only the officers are in the temple area. The lamps are lit and the incense prepared, as are the lodge utensils. The GM and members of the hierarchical grand council take their positions as shown in the plan.
The Second Warden knocks hard with the hammer three times on the door to the atrium, opens it wide, and says:
He unrolls a scroll with the names of all the brothers and sisters present. The sounds of Mozart's "Ave verum" ring out. The Second Warden now begins to call out the names and ranks of all those present in a celebratory tone of voice. After each name the First Warden strikes the gong. According to tradition the names of the dead Grand Masters are sounded first. The First Warden strikes the gong and calls out: "Ex!"
The brothers and sisters step individually before the G.M., bow three times and take up their places. Arms are crossed over the breast. After all brothers have come into the room and the sounds of the "Ave" are over, the First Warden declares in a loud voice: "Honorable Grand Master, the Lodge is complete, sealed, and covered." Afterward he takes a bow and sits with a bow at his table. All take their seats now.
Then the G.M. speaks:
"So be then the peace and blessing of Saturn—the Guardian of the Threshold—with you, my brothers and sisters. In his exalted name I greet you in this holy Festival Lodge—the Easter Lodge of [current year].
"Lay of all the troubles and frustrations of the workaday world! Let your hearts beat high and feel yourselves being taken into our living chain of brotherhood. Relax completely and meditate with me on quiet, peace, and harmony!"
After three minutes the F.W. strikes the gong three times and says:
"Very well, my brothers and sisters!"
Thereupon the G.M. says:
"Sacerdos Maximus—carry out the sacred ritual!"
The F.W. rings the bell three times.
The Pr. rises, bows three times before the G.M., grasps the censer and censes in all directions. He then positions himself between the three candles and says:
"Kadosh, kadosh, kadosh, Jah, Sar, Ima, Saclay Baruch Elohim Adonai! Tetragrammaton! Baruch Zaphkiel! Baruch Aratron! Baruch Agiel! Io Cassiel! Baruch Io mega Zazel— Daemonium Saturni!"
Then he takes the censer again and walks around the temple with easy measured steps, censing and saying:
"Shemang, shemang, Adonai Elohim, Adonai Erat, Baruch shem kebothmalchuto — Lagolam vanhet — vehapta - et - Adonai Eloh era, Berol lebabera - Oubrol motchera -Dubrol meodera. Vehajou Adebarim - ahele -Asher Anovim - Metsavera -Aguol gnal lebabecha - Veshinantam Lebanerva; Vedibartam bam. Beshitera, bebetecha, Oublechtera, badecher, Ontshomera, Oukomer, Outartam gnal Mesousoth betecha ou bichniachera!!"
Thereupon he returns to his place in the midst of the candles and says:
"Hode he sophia estin! Eirene hymin adelphoi! Eirene kai eleutheria! Ho ophis! Ho archaios! Ho drakon! Ho megas! Ho on kai - Ho on kai! Ho zomeis tous Aionas - ton Aionon! Meta tou Pneumatos sou!" [Peace be with you my friends! Peace and freedom! The primeval serpent, the great dragon, who was and who is, and who lives through the aeons of aeons. He is with your spirit!]
Then he turns to the Master of the Chair and asks: "Recti dixi?"
Whereupon the M.Ch. answers: "Recte dictum est!"
F.W.: (3x gong.)
M.: "Brother First Warden! What is the time?"
F.W.: "It is the zero hour!" (loud gong)
M.: "The end draws nigh—the invisible flame strikes upward. The old rotten world is sinking, and out of the primeval waters the new Earth drinks of her first powers."
F.W.: (Loud gong.)
M.: "We proclaim the joyous news from the outer edge of infinity!"
F.W.: (Loud gong.)
M.: "We sweep away doubt and ease by means of the Deed!"
F.W.: (Loud gong.)
M.: "We sweep away the karma of past aeons and create space for the clear icy waters of the amphora of the Saturnio- Uranian era."
F.W.: (Gong!) "Rise my brothers and sisters!"
M.: "In us the Law of the New Aeon is crystallizing: Do what Thou wilt! That is the whole of the Law! There is no Law beyond do what Thou wilt!"
F.W.: (3x gong; 3x bell.)
M.: "Love is the Law! Love under Will! Compassionless Love!" (3x hammer.) "Herewith I open the perfected and legitimate Lodge of the Fraternitas Saturni. Hear with wakeful hearts and minds the hymn of our worthy Brotherhood." ("In these Hallowed Halls" [In diesen heiligen Hallen] is played.)
When the hymn is over— 3x gong.
F.W.: "Please be seated, my brothers and sisters!"
The Master proclaims:
"Thus I perform the consecration by the power of the elements—the four-poled magnet of the holy Tetragrammaton:
Caputmortuum imperat, tibi Dominus, per vivum et devotum Serpentem! Cherub imperat, tibi Dominus, per Adam Jotchavah! Aquila errans imperet, tibi Dominus, per Alias Tauri! Serpens imperet, tibi Dominus Tetragrammaton, per Angelum et Leonum!" [The head of death commands thee, O Lord, the serpent by life and devotion! The Cherub commands thee, O Lord, by Adam Jotchavah! The wandering eagle, O Lord, commands thee by Alias of the bull! The serpent shall command thee, Lord Tetragrammaton, by the angel and the lion!]
"Ye mighty Lords of the elements, rush hither:
Fluat Udor per spiritum Elohim!" [Let the water flow by the spirit of Elohim!]
"Moneat terra per Adam Jotchavah!" [Let the Earth teach by Adam Jotchavah!]
"Fiat firmanentum per Jahuvehu Sabaoth!" [Let the firmament come into being by Jahuvehu Sabaoth!]
"Fiat Indicium per ignem in virtute Michael!" [Let the sign come into being by the fire in the power of Michael!]
"O angel with the dead eyes, take, by the power of the elements, all that is impure from our hearts! Per nomen Cob, Nixa, Dijn, and Pasalda. Aum-Aum- Aum."
F.W.: (3x gong; 3x silver bell.)
M.: "As Master of our worthy brothers, I call upon Saturn—the Guardian of the Threshold." (3x gong spread somewhat apart.)
M.Ch., with each striking of the gong, traces the sigil of Saturn before him in the air with his index and middle fingers.
He lifts his arms, spreads them out, while spreading the thumb upwards with palms facing forward. He remains in this position until the end of the responses.
(3x gong.)
S.W.: "In the name of Aratron! Truth reveals itself!"
F.W.: "In the name of Zaphkiel! Wisdom is praised with Truth!"
M.: "With Thy power we go to Work!"
S.W.: "With Thy help it is completed!"
F.W.: "In Thy spirit it works today and for all time!"
M., and F.W. and S.W.: "So shall it be!"
F.W.: (3x gong) "Very well, my brothers and sisters!"
M.: "We now meditate in harmonious concentration upon the brothers and sisters who are not among us and send them all good and harmonious powers of our thoughts—in the spirit of the great Demiurge, Saturn. Close your eyes and meditatively prepare yourselves."
F.W.: (gong) "lam" (soft gong) "yam" (soft gong) "ram" (soft gong) "pam" (soft gong) "vam" (soft gong) "ham" (soft gong) "om" (soft gong)
M.: "Harmony and peace to all beings in the All! Aum!"
F.W.: (3x gong.)
Lodge Work, Address, Namings, etc. are performed at this time.
M.: (3x hammer.)
"I herewith end the spiritual work of the perfected and legitimate Lodge of the Fraternitas Saturni. Brother, extinguish the lamps!"
(All candles are extinguished, except the three black candles of Saturn!)
"We bind ourselves to the Nameless One that stands behind all things. What was, what is, what will be."
(The sign of Malkuth is made with the index and middle fingers of the left hand):
F.W.: (3x loud gong.)
M.: "We are now closing our eyes! It is becoming empty within us—in us is silence—every image is extinguished!"
F.W.: (3x soft gong.)
M.: "Out of the Nameless was formed the first name: Nuit!"
F.W.: (lx gong.)
"We greet Nuit! The eternal Mother! The divinity of night! The Lady of the Firmament!"
S.W.: (lx gong.)
"Bound with her we feel the deep peace of eternal harmony." (lx gong.)
(The brothers and sisters keep their eyes closed; the Master lights the great candle of Hadit.)
(3x silver bell.)
M.: "Y-ALLAH! The Light of Hadit, the symbol of eternal regeneration shines! Open your eyes, my brothers and sisters! As the shining beam penetrates the depths of space, so will it become bright within us!"
S.W.: "Out of the Light our power grows!"
F.W.: "It works in the will toward right action!"
M.: "Threefold be the might of the Light!"
S.W.: "It works in our spirits."
F.W.: "It works in our hearts."
M.: "It works in our Deeds!"
F.W.: (3x gong.)
M.: "Ra-Hoor-Khuit!"
F.W.: (3x silver bell.)
M. says:
"Rise, my brothers and sisters, and receive the Saturnian blessing."
(short pause)
"Thelema — the divine Will be with you — Aum!
"Sanctus Saturnus, give my hands the power to bless! I send my blessings to the east! To you Lords of the elements, ye who have stood by me! Your brother calls, thanks, and blesses you.
"Sanctus Saturnus, give my hands the power to bless! I send my blessings to the south! To you, my brothers and sisters, in the Light, ye who have helped me! Your brother calls, thanks, and blesses you!
"Sanctus Saturnus, give my hands the power to bless, and thus send my blessings to the west! All shall be blessed who are of good will, but to those who are not of good will, from them I will take the last of the light!
"Sanctus Saturnus, give my hands the power to bless! I send my blessings to the north! Into the Darkness—into the Emptiness! May Thy will be done—that of Eternity and not mine! May the voice advise me and may Thy might, Thy splendor, and Thy glory in the darkness of space and time complete what no man can, but only Thou alone, O Eternal One! Aum!"
F.W.: (9x gong.)
M. continues: "The work is done! Each one may go his way! The bond of Brotherhood remains. Now let us enter into the chain of Brotherhood.
"In the name of Thelema! The Law of the Will! In the name of the great Demiurge Saturn we are now bound in the magical chain of brotherhood, we now vibrate in a stream of power, in a magical influx, which protects us, unites us, in the spiritual building of the Temple of the Lodge! We are one power! We are one will! We are one desire! We are one harmony! We stand in the Saturnian light—now—and for all time!"
F.W.: "Conjunctis manibus, Spiritum Saturni imploremus! Gratias agamus Saturno! Nos adjuvabit veritatem cognoscere et superare perfidiam inimicorum nostrum." [With joined hands, we shall call upon the spirit of Saturn! We give thanks to Saturn! Who shall help us to know the truth and to overcome the perfidy of our enemies.]
("Oh Osiris and Isis" from The Magic Flute is played.)
M.: "We now loosen the chain and open our eyes. Go now in peace, my brothers and sisters, for Love is the Law, Love under Will! Compassionless Love!"
F.W.: (3x silver bell.)
M.: "Brother First Warden, what is the time?"
F.W.: "It is Midnight and the Working is completed."
(3x gong.)
M.: "Brother First Warden, unseal the portal of the lodge and open wide the gate! The lodge is closed!"
Appendix C: Ritual Missae for the Master Lodge of the FS
Before the opening of the lodge the Master of Ceremonies (a function performed by either the Grand Master or Chancellor) and both wardens prepare the sacral sphere in the lodge space. An auxiliary candle is lit. The S.W. or the M.C. completes the ritual censing. He steps before the altar, behind which the MC is standing. He bows and speaks:
"Most honorable Master, I request to sacralize the censing!"
M.C. takes the censer and censes three times toward the four cardinal directions, saying:
"In nomine Demiurgi Saturni [then with a glance to the west turned to the brothers], step forward my brothers and sisters!"
He then lifts the censer three times toward the head of the G.M., and says:
"Thelema of the divine Will be with Thee."
Then raises the censer three times to his own head and says:
"Wisdom enlighten me!"
He then lifts the censer three times to the heads of the F.W. and S.W., and says:
(To F.W.): "Knowledge vivify Thee!"
(To S.W.): "Brotherly love guide Thee!"
The G.M. now takes his place in a chair at the altar. The two Wardens stand to the right and left of the altar opposite the M.G. The three candles are arranged in a right angle so that the middle one stands opposite the M.C. He now speaks the Ritual of Light:
"Holy spirit, Thou who art unfathomable:
"Thou wast at the beginning of all being:
"Thou who dwellest in all creatures of the worlds:
"and who art even today in me:
"Thou who vibratest everywhere in the cosmos:
"I call Thee! Give me Light!
"In the name of that power, that brought the Light to the Earth, I call: Let there be Light!"
With a spill he takes fire from the auxiliary candle and lights the middle candle, bows three times and says:
"Wisdom guide our building of the Temple!"
Now the F.W. takes the light from the middle candle and lights the right candle as he says:
"Knowledge help us in this!"
The S.W. then lights the left candle— also taking light from the middle candle:
"Brotherly love guide us!"
M.C.: "And it became Light! It was illuminated. We are illuminated! We are in the Light! All around us is Darkness!"
M.C. gives the S.W. a sign. He goes with a hammer to the door, knocks three times on it, and says:
"The Lodge is opened!"
Only now do the rest of the Masters who have been waiting outside enter into the lodge space and take their places. The S.W. steps before the M.C., bows and says:
"Most worthy Master! The gathered brothers and sisters, Master, have entered!"
He then goes back to his place.
M.C.: (3x hammer.)
"My Brother Warden! Help me to open a solemn Grand- and Magistral Lodge!"
F.W. and S.W.: "We are ready. We are ready."
M.G.: "Brother Second Warden, what is your duty, before the lodge is opened?"
S.W.: "To care for the outer security; to be sure that all non-initiates and profane are removed and that the lodge is duly covered."
M.C.: "Carry out your office, my brother!"
S. W. goes to the door and sees that it is locked. He takes the key and goes before the M.C., bows and says:
"Most worthy Master! The profane are removed, the lodge is covered and we are secure!"
Thereupon he returns to his place.
M.C.: "Brother First Warden, what is your duty?"
F.W.: "To care for and to see to it that we are all Masters."
M.C.: "Perform your office, my brother!"
F.W.: (Turned to the gathered brothers) "To me!"
All gathered brothers and sisters look at the F.W. and make the Master Sign.
F.W.: (to himself) "We are all Masters!" (to the M.C.) "Most worthy Master, the gathered brothers and sisters have shown themselves to be Masters. The pillar Boas is re-sanctified!"
(3x gong.)
"Brother First Warden! What is the time?"
F.W.: "It is Midday!"
(3x gong.)
"Very well, my brothers and sisters!"
M.C. rises and speaks:
"In nomine Demiurgi Saturni! By the power of my office and my rank, I open a solemn Grand- and Magistral Lodge. Rise my brothers and sisters. I pronounce the Law of the New Aeon: Do what Thou wilt! That is the whole of the Law! There is no Law beyond do what Thou wilt! And the Word of the Law is: Thelema!"
(3x gong.)
There now follows the Lodge Work, announcements, the address, etc.
M.C.: "Brother Second Warden! Extinguish the light!"
The S.W. puts out all the lights except the three "lamps."
(3x gong.)
F.W.: "Very well, my brothers and sisters!"
(3x silver bell.)
M.C. now performs the grand Saturnian invocation.
"Sanctus Saturnus!
"Great Master Builder of the visible and invisible world! Audi meas preces cum fletibus!
"Sanctus Saturnus!
"Great Spirit of wisdom and knowledge— which we carry within ourselves. Illumina nos!!
'Sanctus Saturnus!
"Preserver and nourisher of all being! Dona nobis vitam!
"Pour out the power of wisdom and life upon us, for we fervently and rightly desire it."
He now lifts a chalice full of wine on high and imaginatively pulls the cosmic light into it, while he projects the following symbol complex into the zone of the astral light:
Now he sets the chalice down in the middle of the altar and traces the sign three times over it, and then again covers the wine.
(3x silver bell.)
M.C.: "We bow before Thee in awe!" (Everyone bows deeply.)
(9x gong.)
F.W.: "Aom! Aom! Shem Rahalom! Very well, my brothers and sisters!"
(9x silver bell.)
The M.C. says:
"Hear ye now those from whom we have learned! Those who ye know to be Masters: Hermes Trismegistos + Adon- Hiram + Melchisedek + Moses + Aaron + Elias + Jesus + Buddha + Krishna + Zoroaster + Dyonisios + Appolonius of Tyana + Euclid + Simon Magus + Pythagoras + Plato + Glaucus + Basilides + Valentinus + Bardesanes + Hyppolytus + Virgil + Catullus + Moses Maimonides + Jacobus Burgundus Molensis + Albertus Magnus + Trithemius + Christian Rosenkreuz + Robertus de Fluctibus + Roger Bacon + Jacob Boehme + Agrippa von Nettesheim + Francis Bacon Lord Verulam + Paracelsus + Nostredamus + Rabbi Jehuda Loew ben Bezulel + Count St. Germain + Swedenborg + Cagliostro + Lord Bulwer-Lytton + Eliphas Levi-Zahed + Blavatsky + Sir Edward Kelly + Sir Aleister Crowley + Master Therion +
"Lend me your might!
"Hear ye me, my brothers and sisters in the Light, ye who are mighty princes in the seven realms, and give me your power! And I summon you, ye Lords of the element: In the name of Jahu-Ve-hu + Tetragrammaton! Serve me with all your power! Thy blessing, Sanctus Saturnus, be upon me and upon all the Masters here! Hagios! Hagios! Hagios! + + +Je+ ++Ho + + +Hu+ + +Ha+ + + !!! I will and command it!! that all the power that is spread throughout this space strengthens and helps me and every power serves me in this Holy Communion. Aum!!"
(3x gong.)
"Rise my brothers and sisters, and say with me the Credo." All rise and repeat the credo in sections as the MC pronounces them: "We believe in the Law of Love-Light-Life and Liberty! The Word of the divine Will in us is Thelema! We believe that the material bread and the wine, which we enjoy, will be transformed in us into spiritual substance. We believe in the wonder of transmutation of ourselves from lower to higher men through adherence to the Law. Thereby we come to know our life as an eternal complete whole, which was, is, and always will be! Om!"
(3x3 = nine times silver bell.)
M.C. bends over the chalice and whispers:
(3x3 = nine times silver bell.)
M.C. says to the brothers and sisters:
"We greet now the Lord and Creator of All and bow three times in awe!" (He lifts the chalice up and calls out, ecstatically raising himself:)
(All bow very deeply.)
(3x3 = nine times silver bell.)
M.C. bows three times before the chalice and then drinks from it. He sets the chalice on the altar, goes before the altar, again takes the chalice in his hands and says:
"Step
forward, my brothers and sisters, and partake of the drink of soma
The brothers and sisters go one after the other to the altar. The M.C. offers each a sip of wine from the chalice, each time saying:
After the communion, all the communicants remain standing next to one another before the altar with arms crossed before their breasts. Then the M.C. pronounces the lodge formula (blessing) for everyone:
"May your Light shine on the living and may ye be a star of promise when the end draws nigh! Go in peace!"
The M.C. remains standing before the altar.
(3x gong.)
"Very well, my brothers and sisters!"
Both arms lifted, with the thumb spread out from the hand, whereupon the Master of the Chair dispenses the Saturnian blessing:
"Sanctus Saturnus! Give my hands the power to bless! I send my blessing to the east. To you Masters and to you Lords of the elements, ye who have stood by me! Your brother calls, thanks, and blesses you!"
"Sanctus, Sanctus Saturnus! Give my hands the power to bless! I send my blessing to the south. To you my brothers and sisters in the Light, ye who have helped me. Your brother calls and blesses you!"
"Sanctus Saturnus! I send my blessing to the west! All shall be blessed, who are of good will, but from those who are not of good will, I will take the last of the light."
"Sanctus Saturnus! Give my hands the power to bless! I send my blessing into the Darkness—into the void. Thy will shall come to pass, Eternal One, and not mine, and may the voice of silence advise me and may Thy might, Thy brilliance, and Thy glory in the Darkness of time and space complete what no man can, but which only Thou can do. Eternal One! Aum!"
Again M.Ch. goes behind the altar.
(3x gong.)
"Bow your heads, dear brothers and sisters, and receive the blessing of Saturn:
"Benedictate nos Sanctus Saturnus. Et dona nobis pacem!"
[Bless us Holy Saturn. And give us peace!]
"Brother First Warden, what time is it?"
F.W. says:
"Mete es! and the Work is completed! Rise, my brothers and sisters! As I pronounce the Law Love is the Law! Love under Will! Compassionless Love!"
(All): "AUM!"
"The Grand- and Master-Lodge is closed!"
(3x loud gong.)
The room is fitted out in red, the altar is black with a white antependium, upon which there is an inverse red pentagram. On the altar stands a five-armed candlestick with red candles, and the corner lamps also have red candles. The Master of the Chair, Priest, Priestess, and Master of Ceremonies wear red masks. In front of the altar, between the altar and the tapis, flames a fire in a tripod.
"In these Holy Halls" is played. Then the gong sounds five times.
M.Ch.: "Yallah! Greetings my brothers and sisters. Are you ready to celebrate the ritual of the fivefold Alpha with a pure heart and without deceit [in your hearts]?"
All: "We are!"
M.Ch.: "Brother First Warden, what is your duty?"
F.W.: "To determine if we are all Masters of the 18°. Whether we all bear the sign and know the grip!"
M.Ch.: "So, execute your office!"
The F.W. leaves his place and goes over to each individual to have the password whispered in his ear. Then he goes back to his place and says: "To me!" All make the sign of the Master and the sign of the Magus Pentalphae.
F.W.: "Honorable Master, those present have on two counts shown themselves to be in possession of the 18°. None in the room is profane."
(Gong five times; silver bell five times.)
S.W.: "Very well, my brothers and sisters!"
M.Ch.: "Rise up my brothers and sisters and speak the oath!" (Lift up the right fist with an outstretched thumb.)
All: "We swear and vow to live and act according to the holy laws of the five-fold Alpha. We will guard and preserve the secrets and not make them available to any profane persons. Not even to our brothers and sisters who have not attained the 18°. Death and ruination to the traitors! A curse upon their egos! Blessed be the true chalice of light, whose power may preserve us from temptation! Aum!" (All seat themselves in their appointed places.)
The M.Ch. steps before the altar: "In nomine Sator, Rahator, Etan! In nomine Baphomet—Hel-yacyin! Yallah! I invoke and conjure you, ye powers of the element of Fire! Stream into my hands, my heart and my head! And give me the power to awaken the ancient serpent!" (He makes a sign with his hand to the chair of the Priestess. She rises and with measured steps comes before the M.Ch.)
The M.Ch. traces the pentagram above her head and says:
"The power of the serpent, of the old dragon, awakens in thee, Daughter of Lilith. She rises up out of the darkness of thy womb and streams into all of us with all the power and force of the Uridaphne!" The Priestess kneels down and hands the M.Ch. a dagger. He lifts it up, kisses its blade and lays it on the altar. Then he goes over to the flaming tripod and throws a handful of incense and chemicals into the fire so that it flames up with a blood-red color. He then steps before the kneeling Priestess and lays both hands on her head, and says: "Rise up, thou blue-lidded Daughter of the Twilight! Dost Thou know me?"
Ps.: "I know thee!"
M.Ch.: "Sister of the fivefold flaming star, dost thou feel me?"
Ps.: "Brother, I feel thee!"
All: "Om, Om, Rahalon!"
M.Ch.: "Sister, give me the sign of recognition!"
Ps.: (Rips the hood from her head; the mask remains, however.) "Pacet Magister!" [It seems good, Master.]
M.Ch.: "I still do not recognize thee!" (He removes his own hood.)
Ps.: "Yallah!" (She opens the upper buttons of her robe without loosening the belt and bares her breasts.)
M.Ch.: "I still do not recognize thee!" (He bares himself to the waist also.) The M.Ch., Ps., as well as all others present at the Mass of the 18° are, of course, naked under their robes.
With an ecstatic gesture the Ps. loosens her belt and throws off her robe. She positions herself with widely spread legs, with her body slightly bent forward, hands lifted up with outstretched thumbs; (ecstatically) "Yallah! Son of Osiris! Dost thou recognize me now?"
The M.Ch. (likewise ecstatically) throws off his robe so that only the mask and the silver pentagram on his chest remain: "Kuf-anh-hor!"
Ps.: "Kuf-anh-Herpokrat!" (She takes her arms down in a sudden movement and grasps the penis of the officiating Pr.) If it is big and strong, the Ps. lays down on the altar, spreads her legs wide and receives the penis of the Master in her vagina.
At this moment all the brothers and sisters rise up and form a chain around the altar while rhythmically singing: "Yiyallah! Yiyallah!"
The M.C. steps into the circle and grasps the knife. Then he positions himself at the head of the copulating pair. He has a living black rooster (or hen), holds the fluttering animal over the copulating Pr. and cuts the animal's head off with a single stroke. The blood must pour over the copulating Pr. [1]
All (more and more ecstatically and loudly): "Jyallah!"
Just before ejaculation the officiating Pr. removes his penis from the vagina. The Ps. grips him and with her hands puts some blood [or other fluid] on his penis. Then she puts her left hand on the root (base) chakra of the man, with her right hand she grasps his penis and by means of vigorous strokes brings him to orgasm. Just before orgasm, and accompanied by an ecstatic cry, she thrusts a finger deep into his anus. [2] The Pr., for his part, brings the Ps. to orgasm by manipulating the clitoris at approximately the same time as she brings him to orgasm.
With an ecstatic cry by all present the ceremony ends. The M.C. opens the fraternal chain. He takes a clean white cloth of silk and spreads it out over the Ps., imagining the magical sigils corresponding to the Pentalphic grade:
These symbols can also be traced with the dagger in the direction of the east if the necessary powers of imagination are lacking. Then he hangs a red robe around the M.Ch. The M.C. then goes back behind the altar and the brothers and sisters take their seats in silence. The M.C. takes up the censer and censes the chamber in all four cardinal directions. Thereupon follows the invocation of the egregore of the lodge: "GOTOS" by the M.Ch.:
"Euraseh zed echna Emzke ho! Hareb Kaloo emtah kreas kaa elam! Noab tazwah mehischeh ula ulme elegob maha!
Erechthon kale almaia jaschbarak Hed-gog-Mehengog Maguth ebze Carago hed abemach, obeah, durach, elego kale almaino edach. Amno wimero Amom!
Makalo hem! Gotoas! Makabo! Hetan hem! Gotoy! Hur-Ro-Nahe-Gotoy! Gotoy! Gotoy. Ave ebze Karon."
Then the M.Ch. says: "Rise up my brothers and sisters and repeat after me: We vow and swear to keep silent! Our brothers and sisters are witnesses!"
Master of the Chair: "Receive now the blessings! May the One and Eternal bless you! He shall increase your powers! He shall deepen your wisdom! And inflame your love! For, love is the law! Love under will! Go in peace my brothers and sisters and seal your mouths and guard your tongues."
All: "Death to the traitor! Aum!"
Everyone, except the Ps. and the M.Ch., leave the room.
Appendix E: Statement of relations between myself, Aleister Crowley, and Heinrich Tränker (1925)
(by A. Crowley)
In my adolescence I studied German with some thoroughness. I could read most classical authors and books on such subjects as philosophy, chemistry, alpinism and chess. But I could only make out newspapers with a good deal of aid from the dictionary and though I could converse fluently on simple subjects with casual strangers, I could never call myself a German scholar.
I had little occasion for the language since 1902 and forgot much of what I knew. In 1925, I could understand German only when spoken clearly and slowly with special consideration for the state of my knowledge and an occasional recourse to paraphrase.
I could, however, follow the merits of German composition especially in the case of translations of my own work where I already knew the meaning.
I note these facts so that the investigator may form a clear idea of the value of my testimony in case it were my ability to understand is the question.
I should, however, add that I have travelled a great deal in savage countries and accustomed myself to understand the gist of conversations in totally unknown languages and communicate with the natives by means of gestures.
I have also devoted many laborious years of research to psychology.
In the autumn of 1924, my then representative in America [C. Stansfield Jones] wrote to me that he had got in touch with a man called Heinrich Tränker whom he believed to be the true representative of the ancient Rosicrucian Brotherhood, adding that he was certainly in the possession of a certain secret science known to extremely few people [i.e. IX° O.T.O.]. He regarded this latter fact as certifying Tränker to be a man of proven honesty and ability.
From the year 1898, I had myself been in touch with a body which claimed to derive its teachings from the Rosicrucians [the G...D...]; but historical proof has never been supplied. I wrote at once to Tränker asking him if he could furnish this proof and certain other information on kindred subjects.
I received answers voluminous indeed, but vague and evasive. I gathered, however, that the Proof required was to be obtained at Tränker's headquarters.
From the correspondence which ensued, I obtained the following main impressions:
(1) That Tränker was a man of independent means and one who, if not actually, would have been so had he not devoted his fortune unselfishly to the good of the Order.
(2) This Order, with an inner circle of few but distinguished names, international in scope, was working openly in Germany under the title of Pansophia or Lodge of the Pansophic Orient, or some variants of this term.
(3) That Tränker was supreme head of this Order in Germany for that he had over one thousand members working under him and pledged to support him in every way in his Work.
(4) That Karl Germer, who translated the correspondence between us, was his paid secretary or acting as such.
(5) That Tränker derived at least part of his authority from the late Theodore Reuss, known as Frater Merlin or Frater Peregrinus. (I had known Reuss and understood that he left Germany in consequence of a scandal connected with his Order. It would be too much of a digression to discuss the rights and wrongs of this matter, especially as my information of this matter is very imperfect and of doubtful value.)
Only the last two of these assertions of Tränker proved in the end to have any basis in fact. He showed me documents signed by Reuss conferring upon him certain authority. This authority was formally valid tor me because whatever may have been the merits or demerits of Reuss personally, he was certainly in the possession of certain secrets. An analogous case would be that of a King of questionable kingliness, but who was without doubt the son of his father and the father of his son and as such an authentic monarch.
(6) In the course of this correspondence, Tränker invited me to assume the leadership of the whole movement which he controlled.
He invited me to his house as a guest for the summer. The main object of this was twofold. Firstly, various Brethren of the Order from many countries were to be invited to meet me there in order to acclaim me as the supreme authority on the planet. (This is explained and confirmed by Tränker's published statements in Pansophia Nos. 3, 4, and 7 and by various private letters.) The second object was to come to a closer agreement on various obscure points both of theory and practice and to work together at the issuing of my instructions as translated by Herrn Karl Germer.
For various reasons these translations were not carefully examined after publication [in Pansophia] for some months, when it appeared that after Germer had passed the proofs for press, Tränker secretly altered them in all sorts of ways thereby completely destroying their value for representing my work.
This barefaced outrage on hospitality and literary honesty and decency seems to show that he clearly contemplated an early breach of faith in any event; as his trickery was bound to be discovered sooner or later and was inexcusable.
The hospitality of Heinrich Tränker was indeed of a singular kind. I personally would not have treated a dog as he treated me and my wife, both of us in poor health, after the first few weeks. In fact, immediately after the publication of No. 4 or 7 of Pansophia his manner markedly changed. There was practically nothing for us to eat; while he and his wife devoured enormous meals secretly in the kitchen.
On the question of motive I can only explain this conduct in one way. There was no quarrel of any kind, his manner was always that of deference and reverent affection, but he had succeeded in stealing as much of my work as he could and he had no further object in making life tolerable for me.
During this period in the first few weeks of which he had treated me extremely well within the limits of his imagination which in that direction were not large, I had formulated certain proposals to which he agreed enthusiastically. Up to and including the time of what is here called the Hohenleuben Conference [elsewhere the Weida Conference] there was no difference of opinion between us on any but minute points, and these differences were commonly the result of misunderstanding owing to the language difficulty. Mr. Germer's tactful translation usually removed these obstacles at once.
The increasing discomfort of life at Hohenleuben forced us to spend more and more of our time at Mr. Germer's house near Weida.
My real conviction that Tränker was a common thief and swindler and therefore an imposter in his claim to represent the Brotherhood, was first implanted in me by my observation of his treatment of Herrn Hopfer. Cross examination of Germer made it clear to me that Tränker had deliberately set himself to defraud Germer. I must add that Germer was a most unwilling witness and defended Tränker's integrity with the greatest loyalty until the facts became too strong for him and his eyes were opened.
But even after that, his extraordinary nobility and generosity of character has hitherto prevented him from taking firm steps to recover the money stolen from him by means of false pretenses.
This revelation has led immediately to the disclosure of Tränker's motive in the incidents to be recounted in the following section of the statement.
At the time of my arrival in Germany, Herr Germer was seeking a divorce from his wife. They were, however, for convenience sake, both living in his house near Weida.
On my first visit to Weida I caught a distant glimpse of Frau Germer in the garden. She was dressed in white and was walking swiftly into the woods beyond the front gate to call her mother to lunch. She gave the impression of remarkable grace, energy and buoyancy.
I looked at Germer in the greatest surprise; he told me: "That's my wife." I had been given to understand that she was a hopeless morphine addict and in an advanced state of diabetes. It was evident that any such story was sheer nonsense. (I studied medicine at Cambridge and Kings College Hospital [London] and have specialized in insanity and particularly drug neuroses.) [!]
I asked Germer to present me to his wife saying that I was perfectly sure that their quarrel was a lover's tiff and that I could put things right between them in a few minutes.
Germer replied evasively. I did not realize that he and his wife were not on speaking terms.
Germer was very much impressed with this diagnosis of morphinism and diabetes, quoting Tränker as his authority. Note that at that time I had some reason to suppose that any statement of Tränker's was reliable.
I subordinated my own superficial judgment to his supposed intimate knowledge and experience.
Nevertheless, on my return to Hohenleuben I brought up the question, and expressed an earnest hope that an early reconciliation might be possible. Tränker opposed any such idea, dilating at some length on Frau Germer's inveterate wickedness; but I certainly found it strange in the following weeks that he should return to the subject again and again without provocation. In Germer's absence he would frequently bring up the subject saying emphatically: "Frau Germers Morphinism us" with a knowing look, at the same time going through the motions of making a hypodermic injection.
In this conduct there was nothing suspicious, because no bad motive was apparent, it seemed merely eccentric. But as soon as it became clear that Tränker's only interest in Germer was to rob him of his last Pfennig, his whole plan became absolutely clear. Frau Germer, the woman of the world, the highly educated doctor of medicine, was just the one person he had to fear as capable of protecting her husband from his frauds.
It will be seen from the varied incidents in the above statement that every action of Tränker becomes intelligible only on the hypothesis that he is perfectly unscrupulous, a cunning ignorant peasant, who is exploiting rare odds and ends of recondite knowledge with intent to defraud.
[From a typescript with alterations in A.C.'s hand.]
Appendix F: The Constitution of the Fraternitas Saturni
Referring to the Constitution of the FRATERNITAS SATURNI
Published Aims of the Lodge
The Brotherhood in its organization is perfectly independent; it has no organizational relationship or connection with any of the existing lodges. It will cultivate friendly relations, but will never reduce itself to subjection.
The Brotherhood has no organizational connection with Fra... Recnartus, alias Heinrich Tranker, nor with the A...A... Lodge and with the Master Therion.
The Brotherhood recognizes no personal authority or Mastership of any leader as regards spiritual matters. Its worldly organizational head is the Master of the Chair, who, borne by the confidence of the Brethren, functions in his office for a legislative period of three years.
The spiritual aims of the Brotherhood lie in the direction of mysticism, Rosicrucian sciences, alchemy, esoteric astrology, as well as the scientific study of the whole of occultism, and the penetration of all the religious philosophies—without any dogmatic stipulation of any kind of the individual Brethren.
The Brotherhood relies upon the personal intuition of the leading Brethren and tries—by magical ceremonies and holy traditional rituals—to focus itself upon the higher octave of Saturn as aspired to in esoteric astrology and religious philosophy.
Saturn as the Guardian of the Threshold, as the highest planetary intelligence of this solar system, is considered the spiritual leader. We endeavor to perceive the planetary vibration of his higher octave.
On the exoteric plane the execution of this cult must be carried out accompanied by a certain exclusion of base humanity, and by an aspiration toward an individual and psychic solitude, by a deepening of the whole of exacting, spiritually based knowledge, by a maturing of the inner Man [Menschtum], by simple deepening of cosmic contact with the higher spheres, and through harmony with the infinite conception of God.
The Brotherhood itself—containing seeking, serious men—is to be a refuge and a retreat for seekers, borne by true fraternity. Exoterically, it is a superstructure for a worldly cloister of spiritual men and adherents of the secret sciences, for whom a real exile will be offered— in the secular sense as well.
The Fraternitas Saturni—by creating the Orient Berlin, as well as the first German Lodges—lays a foundation stone for a Brotherhood which is intended to span the world, borne by the conscious task of cooperating in the absolution of the planet Earth of its karma. Thus it will save and transfer the blossom of the Age of Pisces—Rosicrucianism—into the Age of Aquarius. That is why the symbol of Saturn is enclosed by the mystical rose in the secret seal of the Brotherhood.
Furthermore, Saturn will maintain the secrets and traditional sciences in the New Age as the Guardian of Humanity— until, in the later millennia of the New Age—Uranus starts his rulership.
"Through Suffering to Understanding, through Night to Light, through Rigor to Love."
"Love is the law, Love under will—Compassionless Love."
Appendix G: Letter from Gregor A. Gregorius to Aleister Crowley (1926)
In the
Equinox of
In the First Year of Understanding
"Do WHAT THOU WILT is the whole of the Law, there is no law beyond DO WHAT THOU WILT."
Highly Honored Master Therion!
I have the honor to inform you officially hereby, that we have formally closed the "Pansophic Lodge of the Light-Seeking Brethren of the Orient Berlin" on Maundy Thursday of this year. A full dossier, which briefly outlines the events that induced us to take this step, is being forwarded to you by the same mail. In order not to ruin completely the work of two years undertaken by us in Berlin, the remaining Brethren have decided to combine under my leadership as the Master of the Chair into a new Secret Lodge, by using the old organizational foundations.
The constitution and the solemn opening took place on Saturday, May 2. The enclosed Aims of the Lodge give you further details.
We are fully aware that it is a grave undertaking to revive the old Saturn Lodge of the Middle Ages, which disappeared centuries ago. We also know that— on this steep path, and through hard ordeals—we will have to face Saturnus the Guardian of the Threshold.
By the help of cosmic glyphs, however, we have succeeded in magically harmonizing ourselves with Saturnian intelligences, in such a way that we are able to say already today that at present we are the only magical lodge in Germany today working in any practical way (except some Jewish Secret Lodges concerning which we have no details).
Now we ask you, highly honored Master, to lend us your benevolence and to let us have your spiritual support.
As I personally have the conviction that we will succeed in creating a network of Saturnian Lodges subordinated to us in Germany within a fairly short time, we would be doubly thankful to you. I am justified in my conviction as we have the support of two important factors: 1) our still well-attended esoteric Lodge School which has proven its viability for two years, and 2) as a propagandistic instrument, my occult book shop.
We are already in touch with most eminent occultists in Germany, and of course, only need time and money to enlarge our foundation.
The focus, the Brotherhood itself, consists at present of five fratres, and this inner circle will naturally always have to be limited, as the selection of qualified people must be severe. In addition to the fratres we have the aid of a dozen brethren and, at the moment, eighty students of the school as material for study.
We are prepared to give you further information upon request, in case you should take an interest in our Lodge. We possess sufficient quality reference works, among them the complete Equinox, to help us in theoretical training.
For the present this information must suffice, the rest you will see in the dossier.
With Fraternal Greetings Your servant
/Fra... Gregorius. Mstr.v.St./
"Love is the Law, Love under Will—Compassionless Love!"
Appendix H: Letter from Gregor A. Gregorius to Aleister Crowley (1927)
In the Equinox of
"DO WHAT THOU WILT—is the whole of the Law, there is no Law beyond DO WHAT THOU WILT!"
Honored Master!
Today I have come to answer your last letter. I am most pleased that you were successful in again returning to your homeland after all the many trips that you have had to undertake in recent years.
I very much would like to fulfill your wish that I should communicate to you something of our development here in Germany.
After we, according to the decree of our lodge, and after the breakdown of Fra... Recnartus, had officially dissolved the Pansophical Lodge (Orient Berlin), the remainder of the Brethren joined together in a new Saturnian Lodge under my leadership and under the name:
My earlier letter to you probably oriented you well enough concerning these matters. The lodge works in a strictly ritual manner according to ancient traditions and additionally it has accepted your spiritual Law, to which it has submitted in the spiritual sense, and which it recognizes as the new impulse of the coming Aeon of Aquarius. The lodge is concerned with the study of esotericism, mysticism, and magic in the cosmic sense.
In order to recruit new members to the lodge in a gradual way, we have founded an "Esoteric Studies Society," which has been officially registered with the state authorities. This society is exoteric, as it has its own rooms and its own lecture hall at its disposal— the best in Berlin—and the students for the most part come from good social circles.
I am enclosing a few of the most recent monthly programs of the society for your information. The spiritual structure of the society is such that the students attend course(s) in the Esoteric Studies Society for one year, after which they may enter the Fraternitas Saturni as a Neophyte. They will have to remain in that grade for five years. Only then will they be accepted as a Brother in the Fraternity.
Since we have had this structure in place only since February, we naturally still have to struggle with great financial difficulties and we will just have to get ourselves through them. But in the course of the years we will certainly be able to create a firm foundation toward our goals.
Through the society, we are trying to attract as many scientists as possible in order to keep the society vital by having interesting lectures. In July we will be beginning with lectures on Egyptology, and in the fall on the Kabbala. If the students tread the way of knowledge named above, then they will, with serious study, actually come out well above the average of common occult knowledge.
Sis... Kuntzel recently came to Berlin on our invitation to hold a talk.
The book, Liber 4, which has just appeared in German, is a required work for every Lodge Brother, and in our instructive lodges we are working through it chapter by chapter. We have, in addition to the usual celebratory lodge meetings, a working lodge meeting every month, as well as an instructive lodge meeting.
The earlier Master of the Pansophical Lodge, Grau, has as you know resigned his office and no longer has any connection with us.
Fra... Recnartus and Br... Barth from Munich, are at present in Berlin and live in limited circumstances here in this city. They are trying to build new lives for themselves, which will naturally not be very easy due to the difficulties of the times. We do not have any connections of any kind with them either.
I hope to enter into a brisk correspondence with you, honored Master, for at this time, as you certainly know yourself, we are the only lodge in Germany which represents and follows your ideas. I would like to keep you continuously informed about important matters and hope for your very generous spiritual support.
I have various plans, about which I will report later, but above all things we need time and money to realize these plans.
I wish you all the best in the future and remain
with fraternal greetings,
your Master of the Chair
"LOVE IS THE LAW—LOVE UNDER WILL—COMPASSIONLESS LOVE."
Appendix I: Pragmatic Suggestions on the Practice of Sexual Magic
As noted elsewhere in this book, the Brotherhood of Saturn has chiefly been known as a sex-magical order in the same general tradition as that of the O.T.O. A survey of the entire contents of this work shows that the order actually has a broader base than that, but that nevertheless the magical symbolism of human sexuality for cosmological workings is essential. Although the early FS procedures often took a simplistic "recipe" approach to the practice of sexual magic, there was also always a pragmatic, experimental edge to its work. (Remember, the FS and modern sexology arose in the same environment.) A current senior initiate of the FS, Frater V..., D..., wrote a manual of sexual magic that is generally pragmatic in its approach. But a coherent, enlightened, and fully pragmatic manual is not yet available. This appendix is intended to provide some pragmatic instructions on the practice of sexual magic as free as possible from the lore and doctrines of specific schools and sects, so that more persons can more easily make use of the basic formulas discussed in FS or any other material.
It will come as no shock or surprise if I say that human sexuality is a subject long surrounded by layers of ignorance and misconception. These layers are generated as much by religious bigots of the Judeo- Christian tradition as by the often equally narrow clinical proponents of the therapeutic state. It may even be that the latter are more dangerous to the will of the magician, because they are generally thought to be more credible. The pragmatic sexual magician must first learn to know him- or herself in the depth and breadth or his or her sexuality. This is the first chapter in any true grimoire of sexual magic. Here the true keys are provided.
In culturally specific doctrines of sexual magic, such as that generated out of the Tantric traditions of India or perhaps those with their origins in Arabic tradition, the magician must deal with historically nd culturally conditioned proscriptions and prescriptions. These may have a useful religious function, but magically they are probably without value.
In traditional historical sex magic, as it has been filtered into the "Western magical tradition," there seems to have been the common belief in the notion that the sexual fluids contain/are a power which can be manipulated by the will of the magician. One traditional approach would have the practitioner always urn the flow of this power inward (sublimating and "elevating" the power within the self), while another would have the practitioner project this fluid/power outside to be manipulated as are other magical substances and symbols. These two approaches are usually tangled up with moral and religious dogmas concerning "good" and "evil" and the Right- or Left- Hand Path. The distinctions will always be dependent upon who is doing the defining at the moment.
To the pragmatic sexual magician the uses of these two pathways along which sexual power can be directed should be obvious: that which is projected outward has (direct) effect in the objective world, while that which is projected inward has (direct) effect on the subjective world. This is viewed from the standpoint of technique only. In practice the magician can use subjective directives to have ultimate objective effects, and the reverse is equally true.
From a pragmatic viewpoint the central fact surrounding sexual magic is that it works on the basis of sexual energy or arousal. The higher the level of sexual excitement, the higher the level of energy available o the magician. In observing "traditional" forms of sexual magic it is usually found that what seems to be exotic and "deeply religious" is in fact a reflection of the forbidden and/or "fetishistic" in the given culture. Again from a pragmatic viewpoint the central event in the performance of sexual magic is the orgasm (or sublimation of it). If we assume that every object or event outside the will and consciousness of the magician is a candidate for being used as a magical tool (be it the sight of a sigil, the feel of a wand in the hand, or the smell of incense), then we must grant that the orgasm and sensations and events (subjective and objective) leading up to and triggering it are among the most powerful and universal available to any magician.
Here the orgasm has at least two levels of meaning. First, it is a physiological, and hence psychological, mechanism of energy release. (The magical value of this alone is very great.) Second, and more importantly, it is a manifold and multifaceted magical-symbolic "substance" in the form of a powerful sensation. This, like the ink used to make a magical sigil, can be formed in any "shape" and bent to any purpose the magician wills.
In the actual practice of sexual magic the magician must first explore all of the ways in which sexual energy can most powerfully be raised within him- or herself. The more ways this can be done the better, and the more intense the desires and arousal possible the better. Pragmatically, this is just saying: "These are the variety of levels and qualities of potentially magical energies I have at my disposal." Once this aspect of magical research has been explored sufficiently— which may have already been virtually completed by imaginative sixteen-year-olds—then comes the practice of harnessing and controlling these forces. This is done by manipulating the orgasm in every way. The most useful exercise involves bringing one's self to the brink of orgasm as many times as possible and retreating from that point, while remaining in a state of sexual arousal. But all other practices are also to be engaged in: see how quickly orgasm can be reached, see how many orgasms you can have in a certain span of time (in an hour, two hours, etc.), refraining from sexual activity for certain lengths of time (a day, a week, etc.). But all of this hard work will go for nothing if one does not put it in the context of general magical training in concentration, visualization and strengthening of the will.
The actual performance of practical sex-magical rituals should also be approached on an experimental basis at first. Dabbling in the recipes of this, that or the other sect can be helpful as long as it is approached with an experimental attitude. The following formula and variations could form the framework for many such experiments.
(1) Preparation. One should always have a specific magical goal in mind before undertaking a working experiment. Before the rite all preparations proper to the working should be taken care of: the aim clarified and made unambiguous, symbols and procedure fixed and made ready. It is useful to have some standard (even if only to yourself) way of engaging in magical work. Some use the Ritual of the Pentagram, while others use other devices to gain a sense of magical orientation. Once ritual space/time has been entered and all other magical preparations have been completed, the working of sex-magic itself can begin.
(2) Intensification. The pragmatic magician will use whatever means at his or her disposal to intensify and build sexual excitement and energy. The primary directive at this point is the intensification of this energy by whatever means. The magical focus of the working will hover in the consciousness, and be ready for implementation at the magically proper time. During this intensification phase the magician can let his or her consciousness oscillate between the erotic focus and the magical focus (assuming there is a distinction between the two!).
(3) Release. Once this energy has been built up to the level desired it is to be "released" toward its magical aim to do its work. This may come in the form of orgasm or in the form of a sublimation or "swallowing" of the orgasm. In either case, a sense of satisfaction or completion will be the sign of a successful "release." The subtle and symbolic preparations will ensure as much as possible that that which is released will find its willed target. The actual release is a highly concentrated event of intense power. The magician's task is to have the concentrated magical aim attached to this event.
(4) Break. As soon after the release of the "energy" as possible, the magician should make a psychological break with the magical aim of the working. Attachment of the aim at this point will perhaps keep those subtle, even in part unconscious, parts of the process from working as they can. In this regard, the sexual atmosphere and feelings can again be pressed into service as a pleasurable diversion, as the formal part of the ritual is ended.
These pragmatic suggestions can in some be used to help magically unravel what is really occurring in the sex-magical rites of not only the FS, but other similar orders and sects as well.
[Polaris] _______________
Notes:
1. Editor's note: This ritual procedure involving blood sacrifice is included for historical purposes only. The purpose of this procedure is an intense release of energy. Similar, and for the present culture more effective, results can be obtained either through symbolic representations of this procedure (using consecrated wine in place of the blood), or through an augmentation of the sexual energies of the Priest and Priestess by the other brothers and sisters, who can bring themselves to orgasm at this point in the rite, using the sexual fluids as the blood would have been.
2. In the lore of tantrism this has the effect of suddenly opening a flood of energy entering the múládhára (or "root") chakra. In more physiological terms it may enhance the intensity of the male orgasm, and hence the amount of energy produced, through stimulation of the prostate gland.
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