the serpent flame - volume iii

The Serpent Flame

Volume I I I - Number I - Spring Equinox 201 5 e.v.

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OTO Canada Newsletter

The Serpent Flame is published quarterly by OrdoTempli Orientis Canada, a branch of Ordo TempliOrientis, an international rel igious organization withbusiness offices at JAF Box 7666, New York, NY1 011 6, and corporate headquarters at 24881 AliciaParkway E-529, Laguna Hil ls, CA 92653. • TheSerpent Flame is available for download in PDFformat at the OTO Canada website: www.oto-canada.org

Copyright ©201 5 e.v. Ordo Templi Orientis Canada.All rights reserved and assigned to the respectiveauthors.

The viewpoints and opinions expressed herein arethe responsibi l ity of the contributing authors.

The Serpent Flame

The Official Organ ofOrdo Templi Orientis Canada

Content

1 Stabil ity in Change and Changein Stabil ity

3 Entrevue avec un Thélémite6 The Four Prevail ing Winds of

Greece and Hecate8 Concerning the EGC Temple9 Elementary Mechanics and the

True Wil l1 1 Aeon Cards1 3 Matris Nostrae Nutatio1 4 Local Body Report: MRO1 7 Liber V - Adapted for Group Use28 National Officiers and Local Body

Contacts

Executive Editor: Frater IskandarTechnical Editor: Frater LiberOriginal Artwork: Soror UbastiEditorial Address: [email protected]

Stability in Change and Change in Stability:Tradition and Innovation in the O.T.O.

by Frater Iskandar

Do what thou wilt shall be the whole of the Law.

As is the case with many rel igious traditions and groups, Thelemaand O.T.O. contain paradoxes and apparent inconsistencies. Thesolution of these ‘problems’ – or rather, the engagement with thesemysteries – is an aspect of the Great Work. I would l ike, in whatfol lows, to contextual ize some of the facets of this issue through myown approach to what might seem a paradox to some of us: thefact that the O.T.O. , as an organization that embraces thephilosophy of Thelema, which argues that change is l ife andstagnancy death, simultaneously maintains a number of traditionsand fixed customs. In particular, this subject tends to be raised as acriticism by rival organizations -- I have in mind particularly KennethGrant’s Typhonian Order, but they are by no means the only ones.They often accuse the O.T.O. of being traditional ists or evenfundamental ists, and argue that Thelema needs to go beyondCrowley, that occultism has to be creative and innovative, and thatit needs continual ly to change.

Let me start by stating that to ague that there is a confl ict betweentradition and innovation is to invoke a false dichotomy. Is the writerconfined by the study of l iterature, the musician by the study ofmusic, or the mathematician by the study of mathematics? Thenature of each organization is fundamental ly conservative. Nobodycan teach you how to be yourself, and no organization cansuccessful ly and consistently teach original ity. Cabaret Voltairelasted only a year – you cannot have a Dada group existing muchlonger than that – but this artistic experiment was carried out bymembers who previously, for the most part, had a regular, classicaleducation. To assume it should be otherwise is to put the cartbefore the horse.

Another essential reason for maintaining the tradition – in our casethis means the rituals of Initiation, the rubric of the Gnostic Mass,the canon of the Holy Books, and the Prophet’s writings as relevant

© Ordo Templi Orientis Canada

© Ordo Templi Orientis Canada -

Volume III - Number I - Spring Equinox 2015 e.v.OTO Canada Newsletter

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for explication of the canon – is to evade theproblem of Sheilaism. As defined by RobertBellah and Richard Madsen, Sheilaism refers toa false belief in the possibi l ity of havingcompletely individual rel igion (a rel igion of aSheila). Just as it makes no sense to have aprivate language (its nature beingcommunication between persons), rel igion is asocial phenomenon. But again, one needs to gobeyond false dichotomy: a shared rel igioustradition does not mean you cannot have yourown individual take on it. Blake, Swedenborg,Boehme, and Dee all considered themselvesChristians, but how original and how differentfrom each other, and from their fel low Christians,they all were! Our Gnostic Saint Wil l iam Blakefamously wrote: “Both read the Bible day andnight / but thou read black where I read white, ”however, if there were no Bible, no commonality,no tradition, there would be nothing to disagreewith and no room for original ity, for beingdifferent.

I am convinced that the purpose of the O.T.O. isto maintain the tradition for the purpose oforiginal development: it is the foundation, theroot, from which various, individual branchesmay grow. That foundation, that root, assuresthe stabil ity. This is maintained by the regular,standard performance of the rituals of Initiationand the Gnostic Mass, in addition to some ritualsthat are not of the O.T.O. provenance but havebecome a common tradition among ourmembers. In particular, though not exclusively, Ihave in mind the rituals of Pentagram, the StarRuby, and Liber Resh. We perform them in thestandard fashion (though there is always anindividual style involved) since they amount to‘schooling’ the members in ritual work. The rulesof grammar are strict but they make possibleboth Shakespeare and Surrealists. Oncemastered, these practices enable practitioners to

create their own rituals. Again, tradition does notinhibit creativity, but exactly the opposite, itfosters it and makes it possible.

Contraries and oppositions are mutually relatedand are best thought of as complements.Crowley wrote somewhere that one of hisprinciple objections to the Adepts of the OldAeon concerned their rigid view of opposites asirreconcilable. In a very important sense, wemay justifiably assert that change is stabil ity, andstabil ity change. Without a solid base, neitherThelema nor the O.T.O. as an organization builtaround the principle of Thelemic society have achance to endure. Common roots, commontraditions, make possible individual growth, andwithout them we are likely to be dispersed in thesea of opinions and the desert of al ienation.There is a lesson to be learnt from the fact thatYesod, the foundation of the Tree of Life,exemplifies the precept – and paradox – thatchange is stabil ity, and stabil ity change.

Love is the law, love under will.



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Entrevue avec un Thélémite

par Frater Theodbald

Phoenix Lodge

Comment avez-vous découvert la Thélème et Crowley?

Comme plusieurs occultistes de ma génération,c'est l 'introduction de l 'internet dans nos vies quia ouvert la porte sur une bibl iothèque presquesans limites. C'est donc dans la poursuite demes recherches occultes que je suis tombé surlui. Anecdote intéressante : lorsque j'ai voulu l irele Livre de la Loi pour la première fois, j 'airemarqué à la toute fin qu'i l fal lait détruire sacopie du Livre après la première lecture. Or, j 'aifait un copier-col ler du l ivre (que j'avais trouvésur l 'excellent site sacred-texts.com) dans unautre fichier TXT que j'ai lu et effacé par la suite.L'ado que j'étais, du haut de son Windows 3.1 ,avait alors l 'impression qu'avec la tecnologie,avait déjoué le Mage d'antan. Heureusement, latechnologie et ma compréhension de la magie etdu Livre de la Loi ont évolué depuis!

Qui est Aleister Crowley pour vous?

I l va sans dire, c'est un personnage historiqueintéressant à étudier. I l faut se rappeler que laThéléma peut être vu de trois façons : commereligion, comme système magique et mystique,comme philosophie ou une combinaison de sestrois aspects. Les Thélémites Religieux voienten Crowley le Prophète du nouvel Aéon, unenouvelle ère dans l 'histoire psychosociologiquede l'humanité. Les Thélémites Mages voientCrowley un homme bril lant ayant élaboré unsystème magique et mystique complet et - defaçon plus importante - ayant publicisé sonsystème magique de façon à transformer etpopulariser la tradition magique dans le mondeanglophone. I l a « remis la magie sur la map »

comme on dit, et ce fut sa propre (nouvelle)tradition, fortement élaborée, qui influencera lereste de la magie anglophone pour le 20e siècleet même au-delà. En troisième lieu, le ThélémitePhilosophe peut voir chez Crowley unephilosophie de vie, une épistémologie et uneontologie, héritière de Nietzsche, qui devancel'existential isme, et précurseur du post-modernisme et du post-structural isme.(J'explique ceci dans un essai intitulé «Métaphysique de la Liberté Thélémique » publiédans « The Serpent Flame » qui se retrouve surle site web d'OTO Canada.) Bref : une éthiquesimple, respectueuse de tous, égalitaire enverstous, qui pousse chacun et chacune à sedévélopper, à se réaliser au maximum tel qu'i lou el le est. Crowley a même écrit une forme dedéclaration des droits de l 'humain (Liber Oz)avant que ne soit popularisé la déclaration desdroits de l 'homme de l'ONU. Personnellement,mes tendances rel igieuses s'investissent dansles systèmes Norse et Grec, mes tendancesmagiques se réclâment d'avantage de latradition Hermétique continentale (précurseur deCrowley et des systèmes anglophones) et de latradition Chaos Magick (héritier de Crowley).C'est donc surtout en tant que Philosophe queCrowley m'inspire. . .

Pourquoi Aleister Crowley a-t-il si mauvaise réputation

selon vous?

Pour les mêmes raisons que Raël ! Crowleydisait qu'i l avait reçu son message d'un êtresupérieur, i l aimait le sexe, et en plus, i l avaitune forte personnalité : i l avait la conviction queson système était l 'inévitable destin salutairepour l 'humanité. À la différence de Raël, peut-être, Crowley dépensait sans mesure et sonmouvement servait à donner du pouvoir spirituelà chacun et chacune.



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On s'entend : être pour l 'égal ité des sexes à uneépoque où les femmes n'ont pas le droit de vote,être pour la primauté de l 'individu à une époqueoù la discrimination selon la race et la classesociale était partie intégrante de l 'ordre social,vouloir faire tomber les rel igions autoritaires ethierarchiques en faveur d'une spriritual ité ouchaque personne est reconnue divine, êtrel 'apôtre de l 'indépendance de la pensée à unepériode où la propagande politique et lamental ité du contrôle scientifique de lapopulation était en plein dévéloppement, êtrepour la l iberté sexuelle de la femme et pour lal iberté d'orientation sexuelle à une époque oùces choses étaient des péchés et souventcriminal isés . . . toutes ces idées bouleversaientles autorités en place. Crowley bri l lait commeune comète parmi les étoi les. I l fal lait donc ledémoniser pour le discréditer.

Que signifie la salutation « 93! »?

Dans les langues anciennes, on n'avait pas desystèmes de chiffres distincts des systèmes delettres. Or, quand on voyait un « mot » celapouvait aussi bien être un « nombre ». (Toutcomme la viel le devinette, pourquoi est-ce que1 0 = 509 ? Parce que, DIX est un chiffreRomain!) I l s'est donc développé dans lessystèmes magiques et mystiques une pratiqueoù l 'on substitue les lettres pour leurs chiffres.Les mots qui ont les mêmes valeurs numériquesdeviennent donc métaphysiquement ousymboliquement « synonymes » ; cette pratiquea été appelée Guématrie ou Notarikon, selon latradition.

Notre système n'en fait pas exception. Toute laThéléma entière se résume par ces deuxphrases : « Fais ce que tu Veux sera le tout dela Loi. L'Amour est la Loi, l 'Amour sous laVolonté. » Crowley a donc remarqué que, dans

son système, les mots Grecs THELEMA, quisignifie Volonté et AGAPE qui signifie Amour,s'additionnenet tous les deux pour faire 93. Ceque tu Veux vraiment, c'est aussi ce que tuAimes vraiment.

Or, quand on salut les gens avec le fameux 93!(le point d'exclamation est important), onexprime le désir que notre relation avec l 'autreen soit une d'Amour ET de Volonté. Un souhaitde bonheur et d'harmonie. C'est une bénédictionen quelque sorte. (Du Latin : Bene Dictum, quisignifie dire le bien.) Le Discordianisme aparodié cette salutation avec leur « 23? » quivise la confusion et le rire.

En quoi consiste l'appartenance et la pratique d'un Oasis

de l'OTO?

Dans l'OTO il existe plusieurs appélations degroupements de membres, i l y a la Loge,l 'Oasis, le Campement . . . ces différences sontessentiel lement administratives, comme parexemple une Loge devrait être capable de tenirla Messe Gnostique, soit le rituel publique del'OTO. Ceci étant dit, l 'OTO en tant que tel n'estpas un ordre d'enseignement magique, mais unordre qualifié de pseudomaçonnique (car non-reconnue de la « maçonnerie régul ière ») dont lebut est de se réunir entre Thélémites et d'offrirdes initiations à la population qui le désirent. Lesinitiations sont vous l 'aurez deviné - secretes,mais toute personne est la bienvenue si el leveut venir nous rencontrer à cet effet.

Comment décrire la « magie thélémite »?

C'est un système de haute magie, initiatique,syncrétiste qui puise ses sources dans plusieurssystèmes traditionnels, comme la Kabbale etl 'Hermétisme, d'auteurs plus récents, commeRabelais, Nietzsche, Éliphas Lévi et qui s'inspire



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grandement des révélations du Livre de la Loi etde la philosophie Thélémique en général. Cestune magie qui vise principalement «l 'empowerment » de l 'individu : se découvrir soi-même tel que l 'on est, et se donner la forcespirituel le d'être le meil leur du merveil leux soi-même que l'on est. Notre l iberté la plus grandeet notre responsabil ité principale en tantqu'Humain, c'est de réaliser notre « VéritableVolonté » : être purement et pleinement Soi.

Bref : la magie Thélémique ne vise rien demoins que la réalisation de la Volonté, la Libertéet la Divinité de chaque personne humaine.

Je connais beaucoup de gens fascinés par Crowley mais

ils ne savent pas comment l'aborder. Que leur

conseillerez-vous ?

Le plus souvent, i l est recommandé d'al ler l ire lematériel écrit par Crowley lui-même. I l ne fautjamais se fier totalement à l 'interprétation de laThélêma par un autre Thélémite (cela inclut leprésent texte) car chaque personne doitdécouvrir la Thélêma (c'est à dire, sa propreVolonté) par el le-même. Bien que Crowleyparlait le français parfaitement bien, i l a écritpresque tous ses textes en anglais mais,heureusement, on voit de plus en plus de sonmatériel se faire traduire en français.

L'autre option, c'est de rencontrer et de parler àdes Thélémites. Peut-être faire des initiations. Àchacun de le découvrir Crowley selon saVolonté.

Montréal - novembre 2014

by Soror Ubasti, Victorious City Lodge



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The Four Prevail ing Windsof Greece and Hecate

By Frater ZNHN

Daughter of Sunset Lodge

Note that this is a redaction of a longer ceremony on the

Path of Tav and Sphere of Yesod.

I invoke the four winds of the ancient timesAspirantpoet in meter and rhyme.

I look upon the fi ltered feathered l ight,Man, Moon god, in peace and frightWhile my soul and body material ,Shall quit the form and seek the spiritual.

The light rises from the starry cl ime,the tune of spirits sl ice in solar chimeWind and weather lost in lustful sightGrecian spring, summer, winter night.

O selfgl ittering one, Augoeides ready.Powers proved and inspiration steadyAspirations strong, and pleasure provokedwhile body, feel ings, mind invoked.

The eight Anemoi, were vast winged gods,Horses meek and strong, they trot and plodStabled by Aoleus, and birthed by EosThe four quarters of the Pantheos.

2=9 Sign. Circumambulation, the East is invoked

as:

Softfaced youth and Spring's joyous fi l l ,Eurus unlucky, broken vessel spil lWarmth and rain the Eastern way,Vulturnus' spray starts bright the day.

Signs waves with Fan orAir Dagger.

Aquarius bears the watery task,the l ight, the knowledge of futurepastwhile day seeks birth now yet again,and dawns brisk l ight begins within.

Go to South, 4=7 Sign. Circumambulation, the

South is invoked as:

Flames of fire and Faunas growth,The year's siesta to Autumn's cloistered reposePale Auster's wind rol ls in sirocco,while Notus' storms beats dry staccato.

Signs head of the Lion with the Red Lamp or

Fire Wand.

The corona of Leo's heat is dry and crisp,Baked solar skies of tawny blissLate summer's stormy sleek wet wreathof destruction, staving off stark drought anddeath.

Go to West, 3=8 Sign. Circumambulation, the

West is invoked as:

Lord of plants and flowers in the sunFlavonious, the favourable oneBrow gives a prism'ed charcoal rayWindy light that ends the day.

Signs Eagle's head with Cup orWater Cup.

Autumn's fruit is Zephyrs' Scorpion songSprings' messenger makes rainbow throng,while Hyacinth's choice made mad this stormand Apollo's grief ran to blood in flower form.

Go to North, 1=10 Sign. Circumambulation, the

North is invoked as:

With a shaggy visage, and violent tempering,The Devouring One, conchshell whistl ing



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Boreas of Thrace, rapist renowned,Who's winged feet made 400 Persian shipsdrowned.

Signs the head of the Bull with Salt or Earth

Disk.

Aquilon Septentrio, the seven stars of the GreatBear,Seven bulls in convulsive rapture without careThou art the Northern brother to Taurus,Cold snow, everforests and Arora Borealis.

Face East, Portal Signs for all crossquarters:

Kaikias' beard of icy stones,evil cold of northeast bones,

Apeliotes' give the warm and nurturing rain,spreads flowers from the southeast, tame

Livas' ship shows heat and drySouthwest wing'ed carrion fl ies

Skiron's cauldron tips and life wanesbegins winter from the northeast pain

The eight Anemoi, were vast and winged gods,weather meek or strong the horses plod.Stabled by Aoleus, and birthed by EosThe four quarters of the Pantheos.

Face the Moon, Saluting Sign of5=6, and say:

Vast vacuum about the Lady of night,changing evenings in a waxen ring of whiteHer image lifts l ike some nude, rocky beach,Lit with the solar perfume's most farflashingreach.

Hecate's phases turn with the tides,Seawater laps and swirls and rides

And changing chariot bright, your colour shone,the l ight each night swoons and fades anon.

I am the light, the truth, the Moon, the Sun,Brought forth from among the rejected ones.

by Soror Ubasti, Victorious City Lodge



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Concerning the EGC Templeby Soror Laylah, Daughter of Sunset Lodge



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Elementary Mechanics and the True Wil l

By Frater ASP


A much wiser and more experienced brother ofthe O.T.O. recently made me think bycommenting that “the Wil l is single”.

There is much to be gained from that thought:for example, it suggests that we, as Thelemites,must be very careful to purify our understandingof our single Wil l , that we may do it and only it.There is also much in the writings of our Prophetwhich suggests that that interpretation is correct.After al l , in Liber I I , he wrote “Do what thou wilt –then do nothing else. Let nothing deflect theefrom that austere and holy task.”

On the other hand, that austerity seemsimpractical in the real world. How many differentthings a person does in a day! Simply to keepourselves in working order, we must eat, drink,breathe, get exercise, and stay warm. If wewish to be truly effective, we must also social ize,work, make love, create, and perform the GreatWork.

However, in my opinion, the Prophet himselfgave clues as to the true meaning of the “singleWil l” in his writings. Clarity for me came inreading a reference to “the triangle of forces” inMagick without Tears. While this phrase mayhave a deeper initiated meaning, as someonewho has had the privi lege of teaching physics toHigh School students, the words immediatelybrought to mind the idea of a resultant ofmultiple vectors.

Imagine (it is not difficult to do so!) being pulledat by two different forces: one of which pulls youto the north with 3 pounds of force, and one ofwhich pulls you to the east with 4 pounds offorce. The resultant of those forces is a force of5 pounds roughly to the northeast. Being actedon by the two forces or by the resultant wil l haveexactly the same effect.

To me, this tel ls us that the Wil l can be single,even if it wears many faces. The Wil l , l ike thetrue Tao, cannot be named without making amistake. One’s True Wil l cannot be “to be adoctor” or “to create a great work of art”, butrather to l ive every moment of the day in a waythat truly embodies or carries out that Wil l ,whether one is taking out the garbage orpainting a masterpiece. Like any force, the Wil lcan be analysed into an infinite number ofcomponents, or treated as a single force.

I l lumination through mechanics

I t has been my experience that almost any fieldof human knowledge can be interpreted tofurther one’s comprehension of the Great Work.For example, Liber Legis shadowed forth anumber of discoveries in the field of relativitythat were to come about in the yearsimmediately fol lowing its reception, and anunderstanding of special relativity deepens themeaning of Liber Legis.



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On a much simpler scale, I think that anunderstanding of basic mechanics tel ls us muchabout the practice of magick. One suchapplication relates to Newton’s three laws ofmotion.

The law of inertia

Newton’s first law is often taught as “An object inmotion tends to stay in motion, and an object atrest tends to stay at rest, unless acted on by anoutside force”1 . I t simply means that an objectwil l not change its speed unless it is acted on byan unbalanced force.

From the magical perspective, most people aresurrounded by outside and internal forces, butthose forces are so disorganized and opposingthat they do not add up to any change in themotion of their l ives. A Thelemite, however,applies her wil l to adjust the forces of her l ife tobalance and align them, and make them point inthe direction of the True Wil l . Any and everyforce can be employed to that end. Unless onecan comprehend and learn to control the forcesin one’s l ife, one cannot escape from one’s owninertia.

The relation of force, mass, and acceleration

Newton’s second law, often expressed as F=ma,tel ls us that the more massive an object is, themore force wil l be required to change its courseor velocity by a given amount.

From the magical perspective, this does not tel l

us that larger magicians require more energy todo magick2. I t tel ls us instead that the more wetry to change, the more powerful the force wemarshal must be. Of course, the Prophet’swritings tel l us that as we progress in magick,that which we call “self” becomes more andmore massive. When a Thelemite identifies withthe Universe as a whole, there is no force thatcan change his course. The smaller the partthat the magician wishes to change, the lessforce that wil l be required to make a change. Ajudo-l ike approach to magick may be useful. AsArchimedes is reputed to have said, “give me aplace to stand [or a Foundation! ] and with alever I wil l move the whole world.”

Paired forces

Newton’s third law tel ls us that “for every actionthere is an equal and opposite reaction. Thislaw is often misunderstood. I t means that everyforce must act equally in two opposite directionson two separate objects. To walk, I push theearth behind me with the same force that I ampushed forward. Two magnets attract or repeleach other equally; if I hold one in my hand, itmay remain sti l l , but I can feel it pul l ing towardits mate.

There is, I think, an important secret ofinvocation found in this law. I f I wish to pull agiven God toward myself, I must l ikewise bepulled toward that God. In order to attract amagical force, I must move myself toward it. Icannot invoke Mars while despising competition,and I cannot invoke Venus while despising sex.Of course, as a human being I have the privi legeof containing multitudes, and I can be Martialwhen working with Mars and Venereal whenworking with Venus.

1 Newton did not phrase this law this way. Even in Newton’s

time, physicists were well aware that there is no experiment

which can show whether the observer is “moving at a constant

rate” or “stationary”. An inquiry into of the spiritual implications of

this “Gali lean Relativity” is enl ightening in itself.

2 At least I hope not!



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A deeper analysis

What I have written above is a very simplifiedanalysis of these ideas from physics. There ismuch more to be gained by a deeper and morepersonal delving. The same can certainly besaid for any other field of human knowledge –truth is truth, and if it is real ly truth, it wil lresonate with al l other truth. Furthermore, everyman and every woman is a star, and each hasthe components of a deep and meaningfulphi losophy around them in their ordinary l ives.As Thelemites we are blessed by being able tomake our own bricks and mortar, and build ourown magnificent edifices, without relying onothers to tel l us what is right and wrong. Let ususe that blessing while we can!


Aeon Cards

Designed by Frater ZNHN

Painted by Soror J.

Daughter of Sunset Lodge



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O Brave One

by Annie Bones, Victoious City Lodge

O Brave one,Don't go so fast into that dark

Good Night.Do not trade earth's solar fl ight for

White Light.Don't be so quick to joinDylan Thomas's side,

To give up all where priests confide.Rage not so quickly that final rage against the night,

But let thy heart go gently intoWinged Flight.

O Brave one,These are not the pangs of

Endless Night,Nor Wil l iam Blake's demand for

Sweet Delight.This is my promise to you of

Love & Light.This is my troth to youOf Lover's Sight.

O Brave one,Be not so sure to reach the

Boatman's mark,Jump not so fast into

That final trip upon the ark.Spend not so quickly thoseTwo Copper Pennies

As time fl ies,But if thou must,Rest them gentlyUpon thine eyes.

O Brave one,Gently you go,Wisely you go,

BeautifulKind

And True.I shal l miss the l ikes of You.

O Brave One,Lover,Friend,Child,Father,Mother,Sister,Brother,

Raise not so quicklyThat final toast,

Let tears meet cheersUpon the countenance of our Host,Begone all fears as we bid thee

Farewell .Let not our dreams sink beyond

Death's final spell .

O Brave one,You have fought the good fight,

'N scanned the lands with true mightO

BraveOne!

I Love Thee,O Brave one,

I do.Blessed Be, To You.



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Matris Nostrae Nutatio by Soror Laylah, Daughter of Sunset Lodge



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Local Body ReportMystic Rose Oasis - Montréal

by Frater Scarabaeus


201 4 e.v. has been a watershed year in thedevelopment of the Order in Eastern Canada.The Oasis has continued regular meetings withthe addition of an extra monthly meeting inparticular for E.G.C. workshops. We areworking on forming three Mass Teams and haveworked on a translation of Liber XV in theFrench language also. We have adapted ourFrench version from the original version fromBrother Leon of Oasis Sous Les Etoiles inFrance as well as the more recent version fromBrother Pissier (Translator of Book 4 and TheBook of Lies). We also have incorporatedstaging directions from Brother James andSister Nancy Wasserman into the script for easeof performance. We have acquired all theTemple Equipment and have a portable set upand are we making constant improvements. Themembers are acquiring white Robes and we wil lhave regularly scheduled private Mass

performances. The Mass wil l open to the publicby invitation in the near future.

There have been many initiations into al l theM.M.M. degrees and an influx of new members,many of which are Sisters with good additionaloccult experience. This has led to a woman’scircle for the study of issues specific to theirinterests called Le Cercle de Babalon.

Two of our Brothers have decided to petition fora Camp in the province of New Brunswick,hopeful ly this wil l come to fruition and there wil lbe an outpost in Saint John, where the QuebecBrethren wil l be able to have a summerdestination for Magical Retreats.

On that same front, our Brother Jean-Michel haspainted a huge mural in a building that housed aMasonic Temple, original ly converted to arecording studio by Arcade Fire. The building isnow completely re-furbished and is aprofessional recording studio in the EasternTownships. The Oasis has an open invitation tobook the complete building and plan a weekendretreat this summer. A school bus is part of thefacil ities assets and we can actual ly have a



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Magical Mystery Tour bus ride to the countrysidewith a bed and breakfast for the weekend at thestudio.

We’ve had many extra events thanks to our newbrethren and have widened our horizons onmany fronts. The Oasis in entrenched into thelocal artistic community with several membershaving regular expositions & concerts. Onemember is a Kenjutso master and he gave theOasis a demonstration of the Art of JapaneseSword cleaning according to his style. This wasinteresting and we discussed dojo protocols andsaw similarities in how O.T.O. Lodges work aswell . We started a tradition of naming TempleOfficers at Each Spring Equinox.

This Spring, Brother Mitch wil l assume themantle of Acting Lodge Master for the fol lowingyear, replacing Brother Marc. Our idea is toal low every I I I ° member to chair the regularLodge type meetings we have on a monthlybasis. There are several other Temple Officerroles that the members fi l l in our group such asEmir, Wazir, Black Guard, Master ofCeremonies, Education Officer, Orator,Librarian, Grand Organist, and -- new this year --Steward, Chaplain and E.G.C. Secretary. Thereis a lending l ibrary of books, and the function ofSteward is to organize our feasts and socialfunctions. I wil l personally assume the role ofChaplain and my goal is to organize andmaintain the impetus of the Gnostic Massworkshops and performances as well asincorporate the Gnostic doctrine of our HolyChurch in appropriate situations.

As always our long term goal is to have apermanently set up Temple, Library and BanquetHall . We’ve scouted several locations and wehaven’t found the ideal place. We do have anexcellent arrangement for an hourly rental studio

where they allow us storage space in centralMontreal so there’s no real hurry. As these thingoften occur, things wil l ultimately fal l into place.


On the Spring Equinox of2015, Mystic Rose Oasis was

re-chartered as Phoenix Lodge



The Serpent Flame

www.art-cholette.com

Giant mural - Emery Street Studio (Farnham, QC)

by Jean-Michel Chollette, Phoenix Lodge



The Serpent Flame

Of the Participants

Magus or Officiant: In magical robe withscepter or wand (perhaps a belt or cord to hold itwhen not in use) and violet sash. Stands in thecenter.

Guardian of Nuit: In magical robe with yellowsash. Stands in the North.

Guardian of Hadit: In magical robe with redsash. Stands in the South.

Guardian of Therion: In magical robe withgreen sash. Stands in the East.

Guardian of Babalon: In magical robe with bluesash. Stands in the West.

The Assembly: In magical robes. Standoutside of the circle, facing center.

Des Participants

Mage ou Officiant : En toge magique avecsceptre ou baguette (avec peut-être uneceinture ou corde pour la tenir lorsque non-uti l isée) et bandoulière violette. Se tient aucentre.

Gardien de Nuit : En toge magique avecbandoulière jaune. Se tient au nord.

Gardien de Hadit : En toge magique avecbandoulière rouge. Se tient au sud.

Gardien de Therion : En toge magique avecbandoulière verte. Se tient à l ’est.

Gardien de Babalon : En toge magique avecbandoulière bleue. Se tient à l ’ouest.

L’assemblée : tous en toges magiques. Setiennent à l ’extérieur du cercle, face au centre.

Liber V vel ReguliThe Ritual of the Mark of the Beast / Le rituel de la marque de la bête

Adpated for group use by / Adapté pour un groupe par

Mystic Rose Oasis, Montréal, QC

Scribed by Frater Theodbald

PREMIÈRE PARTIE :LE SCEAU ONZE FOIS SCELLÉ

Le commencement

Le Mage débute face à l’est, ou face à la maisonBoleskine.

Le Mage et les Gardiens frappent fortement desmains avec la batterie de: 1 -3-3-3-1

PART I:THE ELEVEN-FOLD SEAL

The Commencement

The Magus begins facing East, or facingBoleskine.

The Magus and the Guardians clap loudly in abattery: 1 -3-3-3-1



The Serpent Flame

The Vertical Component

The Magus uses hir wand OR places the Thumbof hir right hand between the index and themedius, to make the fol lowing gestures:

Draws circle above hir Head, exclaims orvibrates NUIT.

Draws vertical l ine down to Genital ia, exclaimsor vibrates HADIT.

Returns vertical ly to Shoulders, exclaims orvibrates HOOR-PAAR-KRAAT and RA-HOOR-KHUIT.

Returns vertical ly to Mouth, exclaims or vibratesLASHTAL.

Magus declares: “Do what thou Wilt shall bethe whole of the Law.”

Magus + Guardians repeat declarationsimultaneously.

Magus + Guardians + Assembly repeatdeclaration simultaneously.

The Horizontal Component

Magus uses hir wand OR places the Thumb ofhir right hand between the index and themedius, to make the fol lowing gestures:

Magus draws a short horizontal l ine across hirForehead, right to left, exclaims or vibratesAIWAZ.

La composante verticale

Le Mage uti l ise son sceptre OU place le Poucede sa main droite entre l ’ index et le majeur pourposer les gestes suivants:

Tracer un cercle au-dessus de la tête ; exclamerou vibrer NUIT.

Descendre une ligne verticale jusqu’auxOrganes Génitaux; exclamer ou vibrer HADIT.

Remonter verticalement aux Épaules; exclamerou vibrer HOOR-PAAR-KRAAT et ensuite RA-HOOR-KHUIT.

Remonter verticalement à la Bouche, exclamerou vibrer LASHTAL.

Le Mage déclare : « Fait ce que tu voudrassera toute la Loi.»

Le Mage et les Gardiens répètent cettedéclaration simultanément.

Le Mage, les Gardiens et l ’Assemblée répètentcette déclaration simultanément.

La composante horizontale


Tracer une courte l igne horizontale au niveau duFront, de droite à gauche ; exclamer ou vibrerAIWAZ.



The Serpent Flame

Magus draws a medium-sized horizontal l ineacross hir Heart, left to right, exclaims orvibrates THERION .

Magus draws a longer l ine horizontal l ine acrosshir Navel, right to left, exclaims or vibratesBABALON .

Magus declares: “The word of the Law isThelema.”



The Asseveration

Magus clasps Hands, five crossing five upon thewand, making Eleven.

Magus exclaims or vibrates AGAPE.

Magus declares: “Love is the Law, Love underWill.”



The Proclamation of the Accomplishment

Magus and Guardians clap loudly in a battery of:3-5-3

Magus exclaims or vibrates: ABRAHADABRA

Magus + Guardians repeat declaration

Tracer une moyenne ligne horizontale au niveaudu Coeur, de gauche à droite ; exclamer ouvibrer THERION .

Tracer une longue ligne horizontale au niveaudu Nombril , de droite à gauche, exclamer ouvibrer BABALON .

Le Mage déclare : « Le mot de la loi estThelema.»



L’affirmation

Le Mage réunit ses Mains, croisant les doigtscinq contre cinq sur le sceptre, pour faire Onze.

Le Mage exclame ou vibre AGAPE.

Le Mage déclare : « L’amour est la loi, l ’amoursous la volonté.»



La proclamation de l’accomplissement

Le Mage et les Gardiens frappent fortement desmains avec la batterie de: 3-5-3

Le Mage exclame ou vibre: ABRAHADABRA

Le Mage et les Gardiens répètent cette



The Serpent Flame

simultaneously.


déclaration simultanément.


Deuxième partie:La marque de la Bête

Le Mage aigui l le le sceptre vers l ’est, se dirigedu centre vers la circonférence. Se tourner versla gauche, faire le signe de Celui-qui-entre,ensuite marcher ¼ de cercle vers le nord. Unefois rendu au nord, s’arrêter et se tourner vers leGardien de Nuit.

Part II:The Mark of the Beast

Magus points Wand towards East, walks forwardaway from center to the circumference. Turnswiddershins, making the sign of Enterer, thenwalks ¼ circle to the North. On reaching North,halts and turns to face Guardian of Nuit.

The Magus traces the Averse InvokingPentagram of Air.

Le Mage trace le Pentagramme Inverséd’Invocation de l’Air.



The Serpent Flame

The Magus assumes the sign of Enterer,exclaims or vibrates NUIT. Then the sign ofSilence.

Le Mage prend la position du signe de Celui quiEntre, i l exclame ou vibre NUIT, se place ensuitedans la position du signe du Silence.

The Magus turns widdershins, walking 1 ½ timesof the circle to the South, as s/he passes East,assumes the sign of Enterer. On reachingSouth, halts and turns to face Guardian of Hadit.

The Magus traces the Averse InvokingPentagram of Fire.

Le Mage se tourne vers la gauche, marchantune fois et demi le cercle vers le sud, passantl ’est, donnant le signe de Celui qui Entre.Rendu au sud, s’arrête et se tourne vers leGardien de Hadit.

Le Mage trace le Pentagramme Inverséd’Invocation du Feu.

Le Gardien de Nuit se place dans la position duSigne de Puella. Maintenir cette position.

The Guardian of Nuit assumes the sign ofPuella, remains in the sign.



The Serpent Flame

The Magus assumes the sign of Enterer,exclaims or vibrates HADIT. Then the sign ofSilence.

The Guardian of Hadit assumes the sign ofPuer, remains in the sign.

Le Mage prend la position du signe de Celui quiEntre, i l exclame ou vibre HADIT. I l se placeensuite dans la position du signe du Silence.

Le Gardien de Hadit se place dans la position duSigne de Puer. Maintenir cette position.

The Magus turns widdershins, walking 1 ¼ timesof the circle to the East, as s/he passes East,assumes the sign of Enterer. On reaching East,halts and turns to face Guardian of Therion.

The Magus traces the Averse InvokingPentagram of Earth.

Le Mage se tourne vers la gauche, marchantune fois et quart le cercle vers l ’est. Passantl ’est, donnant le signe de Celui qui Entre.Rendu à l’est, s’arrête et se tourne vers leGardien de Therion.

Le Mage trace le Pentagramme Inverséd’Invocation de la Terre.

The Magus assumes the sign of Enterer,exclaims or vibrates THERION . Then the sign ofSilence.

Le Mage prend la position du signe de Celui quiEntre, i l exclame ou vibre THERION . I l se placeensuite dans la position du signe du Silence.



The Serpent Flame

The Guardian of Therion assumes the sign ofVir, remains in the sign.

Le Gardien de Therion se place dans la positiondu Signe de Vir. Maintenir cette position.

The Magus turns widdershins, walking 1 ½ timesof the circle to the West, as s/he passes East,assumes the sign of Enterer. On reaching West,halts and turns to face Guardian of Babalon.

The Magus traces the Averse InvokingPentagram of Water.

Le Mage se tourne vers la gauche, marchantune fois et demi le cercle jusqu’à l ’ouest.Passant l ’est, donnant le signe de Celui quiEntre. Rendu à l’ouest, s’arrête et se tournevers le Gardien de Babalon.

Le Mage trace le Pentagramme Inverséd’Invocation de l’Eau.

The Magus assumes the sign of Enterer,exclaims or vibrates BABALON . Then the signof Silence.

Babalon assumes the sign of Mulier, remains inthe sign.

Le Mage prend la position du signe de Celui quiEntre, i l exclame ou vibre BABALON . I l seplace ensuite dans la position du signe duSilence.

Le Gardien de Nuit se place dans la position duSigne de Mulier. Maintenir cette position.



The Serpent Flame

Le Mage déambule dans une spirale centripèteantihoraire, tournant sur lui-même au senshoraire, passant devant chaque Gardien, jusqu’àce qu’i l revienne au centre du Cercle.

Le Mage se tourne vers l ’est ou la maisonBoleskine, tel que dans la première partie.


Le Mage trace la marque de la Bête.

The Magus then walks in a centripetal spiralwiddershins, enriched by deosil revolutions uponhis axis as he passeth each Quarter, unti l hecome to the center of the Circle.

The Magus faces East or the Boleskine, as inthe first part.

The Magus uses hir wand OR places the Thumbof hir right hand between the index and themedius, to make the fol lowing gestures:

Magus traces the Mark of the Beast.

Gives the sign of Mulier and proceeds to exclaimor vibrate AIWAZ.

The Magus traces the Invocation Hexagram ofthe Beast.

Le Mage prend la position du signe de Mulier etexclame ou vibre AIWAZ.

Le Mage trace l’Hexagramme d’Invocation de laBête.

Gives the sign of Mater Triumphans andproceeds to exclaim or vibrate THELEMA.

Gives the sign of Mater Triumphans andproceeds to exclaim or vibrate THELEMA.



The Serpent Flame

Part III:The Transvocation

The Magus spins deosil to face the West.

The Guardian of Babalon begins a centrifugalcircular dance (an outward spiral as the size ofthe room permits), moving deosil and whirl ing onaxis widdershins.

Once the Guardian has completed a ful l circle,the Magus points with hir index finger or wandand declares: “Before me the Powers of LA!”Babalon stops dancing and assumes sign ofSilence.

The Guardian of Therion begins a centrifugalcircular dance (an outward spiral as the size ofthe room permits), moving deosil and whirl ing onaxis widdershins.

Once the Guardian has completed a ful l circle,the Magus points with hir index finger or wandand declares: “Behind me the Powers of AL!”Therion stops dancing and assumes sign ofSilence.

The Guardian of Nuit begins a centrifugalcircular dance (an outward spiral as the size ofthe room permits), moving deosil and whirl ing onaxis widdershins.

Once the Guardian has completed a ful l circle,the Magus points with hir index finger or wandand declares: “On my right hand the Powersof LA!” Nuit stops dancing and assumes signof Silence.

The Guardian of Hadit begins a centrifugalcircular dance (an outward spiral as the size of

Troisième Partie :La Transvocation

Le Mage, par une rotation vers la droite,s’oriente vers l ’ouest.

Le Gardien de Babalon débute une dansecirculaire centrifuge (une spirale extérieure,selon la place disponible), se déplace vers ladroite avec une rotation vers la gauche.

Dès que le Gardien a complété un cercle, leMage pointe celui-ci de son index ou sceptre etdéclare: « Devant moi les Pouvoirs de LA!» Babalon cesse de se mouvoir et prend laposition du Signe du Silence.

Le Gardien de Therion débute une dansecirculaire centrifuge (une spirale extérieure,selon la place disponible), se déplace vers ladroite avec une rotation vers la gauche.

Dès que le Gardien a complété un cercle, leMage pointe celui-ci de son index ou sceptre etdéclare: « Derrière moi les Pouvoirs de AL!»Therion cesse de se mouvoir et prend la positiondu Signe du Silence.

Le Gardien de Nuit débute une danse circulairecentrifuge (une spirale extérieure, selon la placedisponible), se déplace vers la droite avec unerotation vers la gauche.

Dès que le Gardien a complété un cercle, leMage pointe celui-ci de son index ou sceptre etdéclare: « À ma droite les Pouvoirs de LA!»Nuit cesse de se mouvoir et prend la position duSigne du Silence.

Le Gardien de Hadit débute une danse circulairecentrifuge (une spirale extérieure, selon la place



The Serpent Flame

the room permits), moving deosil and whirl ing onaxis widdershins.

Once the Guardian has completed a ful l circle,the Magus points with hir index finger or wandand declares: “On my left hand the Powers ofAL!” Hadit stops dancing and assumes sign ofSilence.

The Magus leaps up and declares: “Above methe Powers of SHT!”

The Magus strikes the ground and declares:“Beneath me the powers of SHT!”

The Magus takes the attitude of PTAH erect,feet together, clasped hands on the verticalWand, and declares: “Within me the Powers!About me flames my Father’s Face, the Starof Force and Fire! And in the Column standshis six-rayed Splendour!”

disponible), se déplace vers la droite avec unerotation vers la gauche.

Dès que le Gardien a complété un cercle, leMage pointe celui-ci de son index ou sceptre etdéclare: « À ma gauche les Pouvoirs de AL!»Hadit cesse de se mouvoir et prend la positiondu Signe du Silence.

Le Mage saute dans les airs et déclare : « Au-dessus de moi les Pouvoirs de SHT!»

Le Mage frappe le sol et déclare : « Au-dessous de moi les Pouvoirs de SHT!»

Le Mage prend la position de l’attitude de PTAHérigé, les pieds ensembles, les mains ferméssur le Sceptre en position verticale, et déclare: «En moi sont les Pouvoirs! Autour de moiflamboie le Visage de mon Père, l’Étoile deForce et de Feu! Ainsi que dans la Colonnese tient sa Splendeur aux six rayons!»



The Serpent Flame

Part IV:The Final Gesture

This is identical with Part I (see above)

THE END

Quatrième Partie:Le Geste Final

Ceci est identique à la Première partie (voir ci-

haut).

FIN

BIBLIOGRAPHY / RÉFÉRENCES

Crowley, Aleister, Book 4, 2nd Ed. , Weiser, 1 997.

Crowley, Aleister, Livre 4, Tome 2, ESH Éditions S.P.R.L. , 201 3.

The Hermetic Library, http: //hermetic.com/crowley/l ibers/l ib5.html

The Hermetic Library, http: //hermetic.com/crowley/l ibers/l ib5a.html

Orpheus, Rodney, The Grimoire ofAleister Crowley, Ordo Templi Orientis, 2011 .

Thelemapedia, http: //www.thelemapedia.org/index.php/Ritual_Signs



The Serpent Flame

National Officers and Local Body Contacts

O.T.O. Canada• http: //www.oto-canada.org

• Frater Superior's Representative, Frater Iskandar [email protected]

• O.T.O. Canada Secretary, Soror L.I.T.L. - L.U.W. [email protected]

• O.T.O. Canada Treasurer, Frater Mercurius [email protected]

• O.T.O. Canada Quartermaster, Soror Laylah [email protected]

• O.T.O. Canada Initiation Secretary, Frater Scarabaeus [email protected]

O.T.O. International

• http: //www.oto.org/

Local Bodies

British Columbia

Vancouver - Daughter of Sunset Lodge

• http: //www.daughterofsunset-oto.org/

• [email protected]



Victoria - Victorious City Lodge

• http: //vcl-oto.org/


Ontario

Toronto - Amon Ra Lodge

• http: //www.amonralodge.org/

• amonralodgesecretary@gmail .com

• amonralodgetreasurer@gmail .com

London - Force and Fire Oasis

• http: //www.forceandfire-oto.org/




Québec

Montréal - Phoenix Lodge

• http: //phoenixlodge-oto.org/


New Brunswick

Saint John - Trees of Eternity Encampment

• treesofeternity.oto@gmail .com

the serpent flame - volume iii

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