gendering the devil

It will soon be New Moon, first since the eclipse, and a New Moon in Libra, just after 1am BST. I am quite relieved, as it feels like something moving, emerging; resolving would be the wrong word for it, but there feels like there is an answer in it. Almost a physical answer.

Venus is still conjunct Mars, which is conjunct Jupiter, all in Virgo. Venus forms a T square with Neptune and Saturn. It’s been quite uncomfortable, but it’s as if it now comes to rest, acceptance, like when the sticky mess turns to risen dough.

This morning I had dreams of a Venusian Middle Eastern goddess which I felt a very physical sense of identification with. Venus is my chart ruler, and it’s not so surprising, certainly not for me. Phil was in there somewhere too, and it was all between sleeping and waking, and Phil had a kind of membraneous “cowl” over his head, like babies with “second sight” are meant to be born with. I felt relief with this dream, for part of me is tired of the struggle, the fight, however necessary I might have learnt that it is. A part of me is at peace today.

One of the real joys of Satanism is its freedom from coercive, consensual politics and mob trending. It is too individual, and too boiled down by nature for that. “Political correctness” can’t survive long, and even an idea like being “on the right side of history” becomes a little wry in the long view. But that doesn’t mean that we can’t make our own choices in the things we question and love, and the things we explore. Indeed we are bound to, as the actual people that we are, irrespective of what anyone thinks we should or shouldn’t do. Gender is one of the areas that I personally question a lot, even as I withdraw from political colonization of the subject, and all the unpleasantness and dishonesty that involves. I hate to see people boxed in on gender, told what they are or aren’t, and what it  means, whether they are being whipped for being non-conformist, or “traditional”, or something else. It is I think one of the more insidious assaults on individuality, and I can’t remember a time when that didn’t anger or upset me. It’s also an area which I find commonly confused with sexuality, which isn’t helpful either.

Satanism often has a quite male image (though there are many female Satanists, as well as transgender Satanists), and its iconography tends towards the masculine often. That was helpful to me, coming from the blithely female-centred world of neopaganism. It was refreshing, freeing and affirming. But I don’t actually want a solely masculine sacred universe, nor a solely binary one for that matter. Indeed myself is a mystery, entirely male, yet my very functioning is informed by resonance with intelligences both male and female, when I look into the world of the subconscious, and dream, and poetic communication. And btw I entirely reject the idea that as a gay man I am of an intermediate sex or gender. It’s something different to that, as I am a man without quotation marks. I have an unambiguous relationship to both my gender and to masculinity. Maybe when the fish swims upstream its meaning must take in more than itself, in order to be itself. I don’t know.

So my dream was a relief. And that got me thinking about figures and iconography, and that brought me to the Thelemic figure of Babalon. Babalon is a goddess who was brought to our consciousness by Aleister Crowley, along with The Beast as a god. You can see these two as demonic gods if you like, and I wrote something about Babalon here. Crowley was himself bisexual, yet his iconography is very heterosexual, but I think it is important to understand these figures not as role models of sexuality or gender. They are beyond that. I was disappointed to find male Thelemic magicians often viewing Babalon as a kind of cosmic porn queen, though the place of sexuality in Thelemic magick maybe makes it understandable, and I certainly have nothing against porn, quite the opposite. I on the other hand tend to relate to goddesses as wisdom figures, but there is in Babalon, as in a number of other Venusian goddesses, that fusion of sexual fire, soul and literal physical experience which, as in my dream, irrigates the fields of our inner life and its union with our own bodies. There is no desire for her, but in her there seems to be some of my own nature, or vice versa. As the glass rings to its musical note, I recognize a core part of myself.

I need my gods, my deities, my demons, to be free. That is part of the appeal of my practice. That is why I could not relate to the neopagan worshipping of sacrificial male and procreative female, dragging us back again to a world without choice, a world of loaded, coerced options. That is part of why I answered the Devil’s call, and answered as myself.

And the Devil is many genders.

version of Babalon, rewroked from Virgin Mary by Diego Velázquez [Public domain], via Wikimedia Commons

version of Babalon, reworked from Virgin Mary by Diego Velázquez [Public domain], via Wikimedia Commons

13th October 2015: minor edits without change of meaning.

the world of your choice

We have Sun! We have blue skies! The back door is open, incense is burning and it’s starting to feel like very early Summer. In two days it will be the anniversary of the reception of The Book of the Law by Aleister Crowley (111 years ago). I feel almost like I’m back in my twenties.

The little group I set up on facebook for the overlap of Satanism and Paganism is indeed very small right now, but it has already been fun and interesting. I’ve been revisiting Demonolatry with tentative, mixed but palpable results, and everything is largely up in the air, which is pretty much where it should be when you are enquiring.

The living, devotional, spontaneous, expressive, jubilant core of things is the same though – just no certain context to tie it into anything other than life.

I am reminded of when I was very young (when all this started), and I learned to get out of one hole after another, by falling in them. I’ve developed skills and experience since then, and familiarity with my own inner terrain, and some of the inner terrain that might be termed not mine, except that I know we are way, way, way bigger than we generally imagine and experience.

Nothing fundamentally changes about you, you just have to find why it is good, and indeed brilliant. I’m the same child that thought I was being possessed by a ghost, and needed my mother’s help to get me to banish it. I’m the same teenager devoted to Pan, and communicating with my Lord, in private, and taking night flights in my imagination. I’m the same twenty something, in love with Austin Osman Spare’s vision, painting and making magick in an East London suburb. I’m the 31 year old recovering from a breakdown, only to have everything illumined by the Oneness of Being. I would be mad if I weren’t myself.

You don’t fundamentally change. You hold the same cards, but you learn better what they mean. And while you might be a god (and you are), you can only be your own uniquely different god. What that means is something that only you can choose and decide. The world will obviously never be full of Nietzschean supermen, Van Goghs or Cleopatras, or variations on them. An old Thelemite friend of mine once said “you know people don’t understand, that just because you’re a sweet, caring person, that doesn’t mean you don’t seek power”, and she meant both that there was nothing wrong with being sweet and caring, and that everyone does still seek power, whether they look like it or not. I also remember Gerald Suster once pointing out that it could be someone’s True Will to be similarly “sweet” and inconspicuous. The fact is you are still going to have be able to look after yourself, one way or another, but there can’t be any kind of “cookie cutter” Thelemite or Satanist for instance. That should be obvious, but it is worth restating.

Myself, I’ve always been a slacker, believed in the virtues of enjoyment and pleasure, and that love is the central meaning of life for me.

Don’t waste inordinate amounts of time trying to change yourself or the world. Know yourself. From that you will know what life you want. You can only grow into what you most deeply are.

Do that, and you will change the world plenty, where it counts.

But make sure you enjoy it.

Love, and do what you will.

Hellfireclub1

tea at the Hell Fire Caves – photo by Mariegriffiths at English Wikipedia (Transferred from en.wikipedia to Commons.) [Public domain], via Wikimedia Commons – digitally adjusted

remembrance of The Beast

I recently finished reading Martin Booth’s biography of Aleister Crowley, A Magick Life, which I think I first started 5 years ago but got side tracked on.

This must be the third biography of Crowley that I’ve read, starting with The Great Beast by John Symonds in my late teens, which while not considered a sympathetic or unbiased account, did manage to inspire me in parts nonetheless. My favourite had been The Magical World of Aleister Crowley by Francis King, which was more sympathetic. This latest book was really worth reading though, as it gives a fair treatment without smoothing over Crowley’s faults, and uncovers facts and follows up leads that do fill out the story, especially with respect to some of Crowley’s followers and “Scarlet Women”.

Some of the story remains boring for me (mountaineering, just not my thing), and Crowley’s British Empire attitude, combined with his apparently inflated personal self-assessments do rankle, as does his callous and careless treatment of a good few people in the story. But we know about that already, and he did anything but try to hide it. What Booth’s account does add though is that extra detail about the people who were part of AC’s life (including his children), and underneath all the exorbitant surface of a life lived so large, you eventually get a sense of the human reality underneath it all. That, and Crowley’s undoubted genuineness in his dedication to Thelema. By the end of the story I felt I had a deeper, more well rounded and related sense of this man than I have had before. His last days, tended by a former partner (Deirdre McAlpine) and their son are really moving. At the end I felt he had love and a peaceful (if still somewhat notorious) happiness, and that touched me.

In an odd way, his life seems like a “decline” into humanity. He becomes more creatively interesting to me as his money runs out (which is also when he really starts painting, so maybe that is my bias) and his imperial, pseudo-aristocratic attitudes lose their back up in America. I had always been greatly seduced (and certainly inspired) by tales of The Abbey of Thelema in my youth, but here it appears as an exotic but disastrous failure in terms of essential hygiene, practicalities and public relations. Ahead of its time as a learning experiment, but nevertheless a failure. Crowley wanted to do an Abbey 2.0 with a tighter run ship and more selectivity, but it didn’t happen. Unfortunately so much of the records of the Abbey were seized and destroyed by the authorities as “obscene” that the experiment’s researches are largely lost.

I was very interested to hear more about Leah Hirsig, one of Crowley’s most famous “Scarlet Women”, and certainly a figure in her own right. She was there with him from his painting years in America, through The Abbey at Cefalù, to some time after, in spite of being largely abandoned by Crowley. She continued with amazing strength and commitment to Thelema. She finally repudiated Crowley and her position as Scarlett Woman in 1929, but not her belief in their philosophy, though we don’t know for how long. She went on to the rest of her life, a marriage, and reportedly returned to her career as a teacher of music. Unlike some others who had played the role of Scarlet Woman, she returned as her own person, from precarious positions of poverty and drug dependency. She lived to a good age apparently, dying in 1975 according to internet searches, though Booth puts her year of death as 1951, which would have made her only 67 or 68, still not bad for a woman of the times who had lived life in extremis till her 40s. We don’t have much information about what she lived, believed, thought or might have taught after Crowley. It is one of the unfortunate biases of biography that we register colourful train wrecks better than what might be happier human realities.

I would love to know what she gained from life, and what she made of it. The part in the story where she walks away from Crowley, with considerable dignity, is one that hits a nerve with me, and has me rooting for her. If you have ever loved someone as a virtual god and had them behave accordingly, you will know the hazardous extremes to which it subjects a person, even without it being a Crowley. But in fact that very predicament can be an occupational hazard of loving (though we don’t like to admit it), and certainly of loving sexually and emotionally as an experience of the sacred. Whatever Leah went through, you never felt she was less than her own person, which is what makes her such a compelling figure for me. You can feel how essential her part of the puzzle is, and you can but salute her as both a survivor and a co-creator of a work. Thelema can appear stereotyped in its implied sex role allocations on the surface, but I for one do not believe in that metaphysical “allocation by genitals”, and I do not believe that Thelema is that shallow.

Another figure from the Cefalù period is Jane Wolf, who apparently went on to help found the Agape Lodge of the Ordo Templi Orientis in Southern California, and was its lodge master. I would have liked to read more about Jane Wolf, though of course this was not her biography.

When we get to the War years (WWII) and after, Crowley seems more at peace, in declining health but more stably looked after all in all, though his heroin addiction revived due to the unavailability of an asthma medication from Germany. I always thought that the late production of things like “The Book of Thoth” (and the brilliant tarot cards he produced with Frieda Harris) and “Magick Without Tears”, all in his supposed “twilight years”, showed an astonishingly modern mind of great lucidity, insight and humour. In old age, when Grady McMurtry referred to him as “Master”, Crowley looked over his shoulder and said that he couldn’t see any masters there. The man who had played the part of the colourful, mystical megalomaniac with such determination for so long, apparently dropped the mask of performance near the end. What persisted was his absolute belief in Thelema.

Crowley and the band of bohemian seekers who joined him remain pioneers, especially in these accounts from the 1920s. There is a tremendous amount of the (sometimes tragic) interweaving human stories that are lost, unaccounted for, unrecorded. Israel Regardie once said that had Crowley been living in the 1960s rather than the time he did, he would have been distinguished by his brilliance, but he would otherwise have been largely at home, one among many, rather than the demonized figure he was. In other words, he was too far ahead of his time. That does seem to be true, and the tale of his life does appear like an object lesson in what can happen when the future arrives in a place that isn’t ready for it. I think you can see some of the same in DH Lawrence. What a very extraordinary time it was.

Aleister Crowley with his son

Aleister Crowley with his son

self and function

I really do love astrology, as it can provide such a useful language for understanding psyche, human nature and experience. It has many different elements to it, both in terms of the signs of the zodiac, the houses associated with them that orient the natal chart in space, and the “planets” (which include objects that aren’t scientifically planets at all, such as the Sun, Moon, Pluto and certain asteroids and planetoids).

Something that concerned me very much when I was younger was the finding of the “True Will” which was talked of in Thelema. This was somewhat akin to finding your “real self” and your authentic direction in life. It was also a bit like finding your “genius” or contacting your “daemon”.

The time that I was really throwing myself into this was my twenties, and I probably had a fairly typical misunderstanding of what this would mean or look like. It was basically very bohemian, and you kinda thought you would end up as an artist, or magus, poet or, well you didn’t really know but it ought to be pretty wild. It’s an understandable misunderstanding, because it is going to be very individual, and it will be in contact with your creative wellsprings, and you will be being your absolutely unique self. Getting to that would involve some degree of taboo breaking, exploration and inner adventure. But that doesn’t mean that your “true course” is going to be of that nature in appearance.

When I found my true course, it was overwhelmingly about love, but it was also about healing and service. My self is always going to be pretty damn freaky, it has to be, but my function (or you might say my functional purpose) is a lot more homey and about caring for people and things.

You can actually see that in my chart. My Sun is very closely conjunct Uranus in Leo (freaky self), and forms part of a T square with Mars in Taurus and Neptune in Scorpio (I’s weird and I like it), while my Mercury conjunct Pluto in Virgo likes getting to the root of things and delving into the dark. The Sun of itself is not the self, but it’s position and what it is connected to in the chart does say a lot about your self and how you find it. I needed to find that stuff, before I could find my place. Thus my crazy twenties, my breakdown, my breakthrough.

My chart ruler though is Venus in Cancer, at the bottom of the chart, square to the Moon (in Aries in the 12th house), and that is a lot of my character. I’d only learn to properly own that during my breakdown.

My authentic path though, that I could see in my North Node (what I need to develop in this life), in Libra, conjunct expansive, beneficent, healing Jupiter (in Libra also), and mystical, trippy Neptune in Scorpio. All that in the 6th house of service and integration. That is what gives the emphasis on healing and service, and also on peace and relationship.

What I want to say from this is that the nature of your self and how you find it, is not necessarily similar to the nature of the authentic course you find you are meant to be following. But in your case they are interrelated, and you will find the resolution of that.

Thus my form of service and healing is Witchcraft. And I kinda look like a devil worshipper that thinks the world of my husband and family.

It all makes sense.

“Preparations for the Brocken Experiment” – see page for author [Public domain], via Wikimedia Commons

16th February 2014: I know the term “service” is open to misunderstanding, thanks to the associations with self-abnegation and self-sacrifice that Christianity has tended to give us, but it is actually a perfectly good, and useful term.

the ruddy and rosy goddess

Back near Beltane I almost did a post on what some might term “red goddesses” (and I think that is poetic, if open to reductive interpretation). What that means to me is goddesses whose character and attributes seem directed towards love, eroticism and individuality, rather than the common Pagan obsession with “mother” and procreation*. These are often “venusian” deities to our modern view point, and what really interests me is the potential divergence of eroticism and procreation which they embody, right in a female form which has socially been used to carry the meaning of fertility and procreation over and over. It’s not that they can’t have children, it’s just not their meaning.

I gave up on that post at the time, because the associations of Beltane were so conventionally fertility related. It seemed appropriate in the first place because of the rulership of Taurus by Venus. Now we are on our way to  Venus’ other sign of Libra I might have another go.

The sort of goddesses that might be included here are Inanna, Ishtar, Hathor, Aphrodite, Venus, Freya, and the Thelemic deity Babalon. The goddess which I have had a personal connection with is Freya. You can also note some connections with sacred prostitution, the spiritual erotic, and areas of overlap between the body, spirit and sexuality which completely burst the banks of typical “patriarchal” ideas. There are commonly links to transgenderism and homosexuality which can also often be picked up. It’s an area which is very dear to me.

On the subject of Babalon, she is often depicted riding on “the beast”, and in the Crowely Thoth tarot trump she appears to be riding an animal that looks very leonine (apart from the multiple, polymorphous heads!), matching the astrological rulership of the card. What this always recalled for me was the depiction of various Hindu goddesses, shown riding mounts. I remember mulling over this back in 1990 and feeling that Babalon reminded me most strongly of Durga, who is often shown riding a lion. Durga is like the power of spiritual realization itself, awesome, self-evident, liberated. She famously defeats the “demon” that besets the gods and the universe in no uncertain terms. At the time I went looking for a poster of her at a local head shop in Margate. I got a beautiful, brightly coloured poster and took it home. When I got home I looked at the tiny order code in the bottom right hand corner. It read “666”. I laughed.

Phil Hine and his friends reported an interesting attempt at working with Babalon (again in 1990, funnily enough). as he says:

   “The lesson of the rite was that the magician cannot bind demons to his will without recourse to Babalon. That is, you cannot work with energies and forms by seeking to restrict or bind them, but only by letting them flow through you. ……. Seen in these terms, Babalon is not so much the cosmic fuck which some male Thelemites seem particularly hung up on, but an image of wisdom and intuitive understanding of the process of growth; from that self-image which clings to attachments (ego) to that self which flows with change (exo). Invoking Babalon triggered a subtle shift in our collective field of awareness, resulting in an enhanced perception of gestalt; and once a new pattern is glimpsed, then we can begin to work with it”

I had to laugh at the comment about the fantasized “cosmic fuck”, because yeah, it gets pretty boring hearing that. Neither does it match the vision I may have glimpsed of a magnificent spiritual presence. But the erotic element is important I think, because it is there, in the lust for surrender, to both the physical and the spiritual. There is also here a form of magick which is hinted at by the idea of “sacred prostitution”, and congress with the invisible.

With intuition and heart a lot can be explored, by the grace of the rosy and the red.

"Venus und Amor" by Hans Holbein the Younger [Public domain], via Wikimedia Commons. Image electronically altered.

“Venus und Amor” by Hans Holbein the Younger [Public domain], via Wikimedia Commons. Image electronically altered.

* there are of course other kinds of goddess, but this is one category of departure from the neopagan stereotype of maiden, mother and crone.

roses for southpaws

I’ve been through what is quite an awesome journey since last Winter, in terms of personal unfoldment, and accepting aspects of my own path and nature. None of this would have been possible without my husband, who is so much the better half of my world that he really is my path. In some sense we always journey together, and his acceptance of me is all the validation I need. Whereas I measure and process and craft and test (and think too much), he seems to just go straight to it and be there already. I’ve learnt to listen to him and his way of being. I used to think I was listening already, but I wasn’t aware of how much of me didn’t, so I’ve learnt to listen more consciously.

I guess I’ve been working on something in myself, back and forth, since the Summer of 2009, when I had a resurgence of appreciation of Thelema and Crowley. Phil was right there, encouraging me, and liking The Beast for his own direct reasons, in his own way. I love Phil, not just ’cause he’s my husband and my life partner, but because I feel so proud of everything he is. He doesn’t care what people think, and he does what he wants, and he knows he’s as good as anyone. I have to learn that lesson, but I’ve really been working on it. The kind of Pagan Phil is, it’s the perfect antidote to all the “court mentality” of some of our imaginary kings and queens and priestesses and politicians. No big deal (kinda the point really), but it’s really good to be free.

Last October something did come home when I wrote this entry to my blog, looking back on the episode of Maat magick which had preceded my breakdown and break through spiritually in 1990. It isn’t quite done to admit any kind of mental instability in magic, and indeed you need to be pretty strong and resilient to go through some processes, but at the same time there is an undoubted kinship between the two areas which may leave some people very uncomfortable. While you do not want people to suffer the awful losses of mental illness (and any responsible person will guard against this for both themselves and others), it remains that there are areas of both which can only be distinguished from each other by where they are going, rather than what they are. “Facing the shadow”, or encountering the “dark night of the soul” are experiences of  failure as profound as anyone could subjectively imagine. They are not symbolic dress rehearsals but, as spiritual experiences, the manifest beneficence which underlies them makes of them a healing and refashioning which defies description. It’s appropriate in some ways that I wrote that blog post after I had completed the elemental reflections that I was engaged with last Summer, ending with fire, as the crisis can be compared to the crowning of elemental existence with spirit (even if the process felt like you were going off the rails and dying!).

The first magical operation I did after my breakthrough (as far as I remember) was a little Hoodoo ritual of Michael Bertiaux’s, which was quite trippy and opened me up dramatically at a certain level, but I had to say a friendly goodbye to the spirits involved after about three nights of strange sleep, crystal clear inner visuals, and the sight of astral black fire which to this day remains one of the most bizarre things I’ve seen, due to its dense blackness and fluid flame motion. Second chakra felt kinda sore by then. It felt entirely benevolent but apparently wasn’t right for me. An intentional and affectionate goodbye, and the spirits were gone on their way.

Both Nema’s Maat Current and Michael Bertiaux had turned up in Kenneth Grant’s “Cults of the Shadow”, a book I had come across while working in a warehouse in Limehouse in 1979 (literally, I was packing the books for mail order). Kenneth Grant had been a deep but mystifying inspiration to me throughout a good deal of my twenties. His exposition of Crowley’s work in “The Magical Revival” was an epiphany for me, and his introduction of Austin Osman Spare through his “Oracles and Images” book was immensely liberating. He also introduced an illuminating exposition of what he termed “the left hand path”¹, a term which was often used elsewhere in a condemnatory sense (an esoteric cross between degenerate, pervert and criminal) but which Grant validated and took back to its Indian tantric roots.

The main reason I bring up Grant is because, along with a renewed affection for the person I was in my early and late twenties, I’ve come to remember how important a vision of the Left Hand Path was for me, and how much it has shaped me spiritually. I had not followed a conventional path by anybody’s criteria, the central part being art with magical intention or inspiration, a very personal practice that sought to both explore the self and its inward worlds, and open doors to other places. Spare was my biggest inspiration, but I also felt a great kinship with the Australian artist Rosaleen Norton. That was buttressed by Crowley and more conventional material from the likes of Israel Regardie.

I was in a position though where I needed to explore conventional (“right hand path”) material to gain psychological strengths that I lacked (to “grow up” basically), but “the way” was clearly left hand path to my view and sensibility. This was further complicated by the fact that, as a gay man, conventional right hand path material could not help me reach psychological strength and maturity, as it did not accept my valid existence. Grant’s presentation of the left hand path, for that matter, seemed to skirt my existence also in his overwhelming focus on heterosexuality and an objectified vision of the magickal power of “woman”. How dated that use of the term “woman” seems now (and it was irksome then), but I believe it can actually be seen to underly quite a few physical gender obsessions within neopaganism, like we never got past 1960 or something. I believe in “Cults of the Shadow” at one point Grant also puts forth a theory to explain homosexual oral and anal acts in terms of chakra imbalances. There was so much fascinating material and inspiration, but nowhere to stand. One of the reasons I felt so close to Spare was that with the ecstatic content of his work, there was no judgement. Also, with both Crowley and Spare the individual was sovereign, and there at least there was sanctuary, and an exultant one.

Of all the gods I saw mentioned in my readings of Thelema, the one that stands out is the Egyptian Set. You couldn’t find a more demonized figure to western esotericism really, as the later myths that came down cast him as a cosmic Cain, and what he does to Osiris there is a kinda Sweeny Todd study in  mythological forensics. But the ambiguous, complex figure of Set is much older than that story, and he was indeed worshipped and accorded great honour in his time. He could never be quite kicked out anyway, as he remains on the solar barque at the crucial moment when Ra is threatened by the serpent monster Apep, and there Set is, the only one capable of defeating the monster and letting the Sun go on to rise again. It looks like later ages couldn’t live with him, but they couldn’t quite live without him either.

My feelings for Set have proved to be deep and abiding, sleeping at the back of my being like the peaceful, low hum of bees at rest, waiting for over twenty years for me to turn around and notice. Words do fail me here, but I can add that this is another place where Phil has just understood immediately and without question. There is a beautiful and tantalising exposition of the nature of Set in Katon Shual’s “Sexual Magick“, as a god of ambiguity and confusion, sexuality (especially non-procreative sexuality) and sexual magick, and the many formed reality (and unreality) of gender, as well as being a god of foreigners and frontiers. This book has some wonderful treasures within it, such as the account of Moses Long’s experiments as a 17th century conjuror in the field of sexual magick in “the conjuration of Angels”. There were things in this, the latest, revised edition of “Sexual Magick” that had me laughing with recognition, and the author treats the subject with great kindness and humanity. I recommend this book very highly.

The chapter dealing with “The Mysteries of Seth” features a section which takes on the form of a communication from the god in response to questions, and I was really struck by how much this reminded me of some of my old inspiration Richard Gardner’s writing in books like “The Tarot Speaks” and “Evolution Through the Tarot”, where he tried to let the images of the cards speak through him. Richard, like Katon Shual, rated Wilhelm Reich, and though the time he was coming from had a strong sense of the gender binary, he would have been the first to throw off anything that he saw as closing people’s minds to the realities of sex, sexuality, love and consciousness. Richard had enough of the benign trickster to him to be a little god of confusion himself, but reading that section of Katon’s book, I almost felt like I was hearing the same voice at times.

Inevitably, if you follow the path of magick, you follow a road to a place which has been culturally outlawed for a very long time. We sometimes persuade ourselves that we have come a long way since the Victorian era, but our collective life still cherishes ignorance and a repression of love and sex under so many of its polished, professional or sentimental surfaces. But still people have the courage to follow that other call. It can be done, and anyone who has the heart and soul for it should follow their heart.

Some of the things I remember from Kenneth Grant’s exposition of the 93 current² and its aquarian implications were the shift in the formula of magic from ritual (Virgo-Pisces) to direct astral magic, and especially the use of sexuality and the sexual current (Leo-Aquarius). The other was the sovereignty of the individual. Grant could sound rather daunting and clinical at times, rather unfeeling, but I’ve come to understand that the actual work is anything but that. I am neither the thelemic hero nor the scarlet woman, and the stereotypes don’t really speak to me or my experience. I am exactly the post-punk hippie tree hugger that I am, with a husband that means the whole world to me, living happily in our home in East London. But I actually now recognise that, as the person I am, I have largely followed this path, through an emerging predisposition rather than conscious design. With my husband, and in completely idiosyncratic ways, I have left behind ritual of all but the simplest form, and focussed on sexuality and eroticism, natural trance states arising from the body and emotions, and congress with our beloved deities and spirits. And that is a very loving, practical, authentic and nourishing experience.

Of course terms like “left hand path” and “right hand path” are categories in our heads, but I’m happy to acknowledge the strange, beautiful and liberating garden I once found under the left hand sign. Though the path has been a long one, I realize I still live in that garden, and you can live in that garden with love.

photo of altar with votive figure of Set animal, hand made by Nicholas from Shadow of the Sphinx (http://www.etsy.com/uk/shop/shadowofthesphinx). He now has his own altar :0)

¹ a reasonable jumping off point discussion of the terms “right” and “left hand path” can be found here.

² ie of Thelema

creative endings and life renewed

When I was in my twenties we would be coming up to a significant festival for me, that of the 8th, 9th and 10th of April, the time of year that The Book of the Law was received by Aleister Crowley in Cairo in 1904. I say festival, but it was more that I would remember these dates every year, the time that signified the inauguration of the “New Aeon” of Horus.

In fact April had a quality to it for me which generally brought an upsurge of spontaneity and creativity, a roaming and exultant restlessness. It is good to remember that now, as Spring hadn’t been a favourite time for me for quite a few years, something not helped by all that eggs and rabbits stuff. But with the time of Liber AL’s reception comes the season of The Fool, and a great influx.

And here, in the sign of Aries, is Winter’s ending. And just as Winter started in the dissolution of the martial sign of Scorpio, so it ends  in the creativity of the martial sign of Aries. And before the ending of Winter, Spring does not come. We’re very aware of that this year, with snow in April and chill that is only now starting to lift, and trees holding out on bursting into leaf, until the warmth has come. Which it started to do this weekend.

So just in time, maybe raise a glass or a horn, to the Crowned and Conquering Child, to our little king of creative endings and life renewed.

And welcome some warmth into your heart, and some new life that may expand into more real life for you, with playfulness, expression and love.

“A Fool’s Fool”, by Thomas Shields Clarke (Pennsylvania Academy of the Fine Arts) [see page for license], via Wikimedia Commons