The Role of Superstition and Belief in the Recitation of the Creed

The Creed of the Gnostic Catholic Church can be found here.

Care Sorors et Fraters,

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

There was some discussion at our recent study group regarding symbolism versus superstition, especially insofar as the Gnostic Mass requires the recitation of a creed which is not wholly unlike the creed recited at Roman Catholic mass. Why the need to recite a creed at all? Aren't we thelemites supposed to be anti-superstition and pro-science? I'd like to take a moment to address the issue; but, my response will be in no way exhaustive. I would suggest that we further discuss this issue at our next study group meeting, regarding which additional details will be revealed in the coming days.

My opinions here given here are my own and do not represent the opinions of the United States Grand Lodge of the Ordo Templi Orientis, Pelican Camp, Alombrados Oasis, or any other person or institution.

Point the First: (Come together, right now, over me.)

Much as a nation's national anthem serves to bind together all patriots of that nation; or, as a high school fight song serves to inflame the emotions of the gathered fans; recitation of the creed of the EGC binds together and inflames all participants in the mass. Whether each individual deeply believes the precepts set forth therein or not, the ritual of the recitation itself binds the participants and serves to focus the minds and energies of all involved in the mass. The "People" experience a coming together which creates an intimacy between each individual participant, where there may have been none before. Because all of the participants recite the same lines, in the same order, at the same time, they then become of the same mind frame.

Point the Second: (You Rebel, You!)

The actual language of the creed asserts a positive position in opposition to old aeon thinking, including a rejection of institutional patriarchy, the slave mentality (e.g. Christians are slaves to their God), and rejecting any idea that as adverse to self-determination. When we say "the word of whose law is Thelema", we understand that "Thelema" is meant in the sense of self-determination and mastery of one's own destiny. Actually speaking the creed aloud galvanizes the speaker in his/her own rebellion against old aeon philosophy, the slave/master/priest/penitent mentality, and the dogma and doctrines of old aeon religion.

Point the Third: (It ain't what you think it is.)

I have noted that some use the terms "superstition" and "belief" interchangeably. Generally, these people refer to themselves as skeptics. I do not think that word means what they think it means. To be skeptical implies that one is open to receive all information and evidence prior to proclaiming judgment. In modern parlance, "superstitious" is often used, by those who call themselves skeptical, interchangeably with the word "ignorant". All too often, a putative "skeptic" presumes the negative connotation before investigating the basis of the "belief". The scientific method, as is so sacred to thelemites, requires skepticism, and not untested faith; but the required "skepticism" must be that of open-mindedness and not cynicism. A skeptic must have a scientific attitude rather than a prejudicial bias. Because the recitation of the creed, in my opinion, incites a change of the state of the conscious mind (or minds), a scientifically measurable effect is created thereby. A true skeptic would attempt to couch this measurable effect in scientific terms. A cynic would be more prone to denial of any affect at all, or lack of empathy with those who are measurably psychologically affected.

For the thelemite (who is, ultimately a scientific illuminist), belief is a tool that is used quantifiable results with the suspension thereof during ceremony or ritual. By intentionally suspending conscious scientific belief during the recitation of the creed, the reciter can objectively analyze the effects on him/herself and the remaining participants in a purely objective way. Blind faith, on the other hand, destroys the ability of the believer to analyze the rationality of his/her beliefs. To a thelemite, "belief" is a tool (as in implement used to accomplish work). Recitation of the creed during mass sharpens and refines the tool of belief and denies any possibility of blind faith.

Conclusion: (Finally, it's happened to me and I just can't deny it.)

The recitation of the creed of the EGC is a tool or implement like any other weapon, magical or mundane. By speaking it aloud in the presence of, and contemporaneously with, other congregants at mass; one integrates oneself into the mind-frame of the group. One joins in the intentional suspension of belief, in order to avoid blind faith; which then allows for the scientifically objective analysis of the event.

Love is the law, love under will.

If you read nothing else, read this.

Liber II
The Message of the Master Therion

A∴A∴ Publication in Class E

“Do what thou wilt shall be the whole of the Law.”
“There is no Law beyond Do what thou wilt.”
“The word of the Law is Θελημα.”
Θελημα— Thelema— means Will.

The Key to this Message is this word— Will. The first obvious meaning of this Law is confirmed by antithesis; “The word of Sin is Restriction.”

Again: “Thou hast no right but to do thy will. Do that and no other shall say nay. For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect.”

Take this carefully; it seems to imply a theory that if every man and every woman did his and her will— the true will— there would be no clashing. “Every man and every woman is a star,” and each star moves in an appointed path without interference. There is plenty of room for all; it is only disorder that creates confusion.

From these considerations it should be clear that “Do what thou wilt” does not mean “Do what you like.” It is the apotheosis of Freedom; but it is also the strictest possible bond.

Do what thou wilt— then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will; but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.

Note further that this will is not only to be pure, that is, single, as explained above, but also “unassuaged of purpose.” This strange phrase must give us pause. It may mean that any purpose in the will would damp it; clearly the “lust of result” is a thing from which it must be delivered.

But the phrase may also be interpreted as if it read “with purpose unassuaged”— i.e., with tireless energy. The conception is, therefore, of an eternal motion, infinite and unalterable. It is Nirvana, only dynamic instead of static— and this comes to the same thing in the end.

The obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of Liber Thisarb (see Equinox I(7), p. 105) or such others as may from one time to another be appointed.

It should now be perfectly simple for everybody to understand the Message of the Master Therion.

Thou must (1) Find out what is thy Will. (2) Do that Will with (a) one-pointedness, (b) detachment, (c) peace.

Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God’s will, Thou art That.

There is but one other word to explain. Elsewhere it is written— surely for our great comfort— “Love is the law, love under will.”

This is to be taken as meaning that while Will is the Law, the nature of that Will is Love. But this Love is as it were a by-product of that Will; it does not contradict or supersede that Will; and if apparent contradiction should arise in any crisis, it is the Will that will guide us aright. Lo, while in The Book of the Law is much of Love, there is no word of Sentimentality. Hate itself is almost like Love! “As brothers fight ye!” All the manly races of the world understand this. The Love of Liber Legis is always bold, virile, even orgiastic. There is delicacy, but it is the delicacy of strength. Mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of Will, the damascened inscription upon the swords of the Knight-monks of Thelema.

Love is the law, love under will.

Liber Tzaddi

A foundational document for thelemites is unquestionably Liber Tzaddi (technically referred to as Liber XC: Liber Tzaddi vel Hamus Hermeticus), which I have reproduced for you here. The Master Therion referred to this short Class A document as: "An account of Initiation, and an indication as to those who are suitable for the same." (See Liber 207) It has much to offer on its face; but, as so many of the holy books of thelema, it has many layers of deeper meaning. All interested in the path of initiation should commit to a close study of this liber.

Brother IAO131 sets forth a wonderful essay regarding the symbolism and value of Tzaddi in his essay on the same, which you can find here. Special and most heartfelt thanks to Brother IAO131 for this illumination.

Famously, in Book I of The Book of The Law it is written that "tzaddi is not the star".  There are many and varying explanations for this passage; but Crowley himself believed to have interpreted it in terms of tarot attributions.  In short, rather than attributing the Hebrew Letter tzaddi to the tarot trump "The Star", as it had been in the old Golden Dawn Tradition; Crowley determined that the more appropriate attribution of tzaddi is to "The Emperor" (attributed to the Sun in Aries).  I will later devote an entire blog post to this topic; but, feel free to comment below with your own ideas regarding the switch between "The Emperor" and "The Star" and why Uncle Al should, or should not, have done this.

The Star from the Thoth Deck

The Star card from the Waite/Rider Deck

The Hebrew Letter "Tzaddi"

Liber Tzaddi:

0. In the name of the Lord of Initiation, Amen.
1. I fly and I alight as an hawk: of mother-of-emerald are my mighty-sweeping wings.

2. I swoop down upon the black earth; and it gladdens into green at my coming.

3. Children of Earth! rejoice! rejoice exceedingly; for your salvation is at hand.

4. The end of sorrow is come; I will ravish you away into mine unutterable joy.

5. I will kiss you, and bring you to the bridal: I will spread a feast before you in the house of happiness.

6. I am not come to rebuke you, or to enslave you.

7. I bid you not turn from your voluptuous ways, from your idleness, from your follies.

8. But I bring you joy to your pleasure, peace to your languor, wisdom to your folly.

9. All that ye do is right, if so be that ye enjoy it.

10. I am come against sorrow, against weariness, against them that seek to enslave you.

11. I pour you lustral wine, that giveth you delight both at the sunset and the dawn.

12. Come with me, and I will give you all that is desirable upon the earth.

13. Because I give you that of which Earth and its joys are but as shadows.

14. They flee away, but my joy abideth even unto the end.

15. I have hidden myself beneath a mask: I am a black and terrible God.

16. With courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword.

17. But the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy.

18. Only those who fear shall fail. Those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will I despise.

19. But you who have defied the law; you who have conquered by subtlety or force; you will I take unto me, even I will take you unto me.

20. I ask you to sacrifice nothing at mine altar; I am the God who giveth all.

21. Light, Life, Love; Force, Fantasy, Fire; these do I bring you: mine hands are full of these.

22. There is joy in the setting-out; there is joy in the journey; there is joy in the goal.

23. Only if ye are sorrowful, or weary, or angry, or discomforted; then ye may know that ye have lost the golden thread, the thread wherewith I guide you to the heart of the groves of Eleusis.

24. My disciples are proud and beautiful; they are strong and swift; they rule their way like mighty conquerors.

25. The weak, the timid, the imperfect, the cowardly, the poor, the tearful --- these are mine enemies, and I am come to destroy them.

26. This also is compassion: an end to the sickness of earth. A rooting-out of the weeds: a watering of the flowers.

27. O my children, ye are more beautiful than the flowers: ye must not fade in your season.

28. I love you; I would sprinkle you with the divine dew of immortality.

29. This immortality is no vain hope beyond the grave: I offer you the certain consciousness of bliss.

30. I offer it at once, on earth; before an hour hath struck upon the bell, ye shall be with Me in the Abodes that are beyond Decay.

31. Also I give you power earthly and joy earthly; wealth, and health, and length of days. Adoration and love shall cling to your feet, and twine around your heart.

32. Only your mouths shall drink of a delicious wine --- the wine of Iacchus; they shall reach ever to the heavenly kiss of the Beautiful God.

33. I reveal unto you a great mystery. Ye stand between the abyss of height and the abyss of depth.

34. In either awaits you a Companion; and that Companion is Yourself.

35. Ye can have no other Companion.

36. Many have arisen, being wise. They have said "Seek out the glittering Image in the place ever golden, and unite yourselves with It."

37. Many have arisen, being foolish. They have said, "Stoop down unto the darkly splendid world, and be wedded to that Blind Creature of the Slime."

38. I who am beyond Wisdom and Folly, arise and say unto you: achieve both weddings! Unite yourselves with both!

39. Beware, beware, I say, lest ye seek after the one and lose the other!

40. My adepts stand upright; their head above the heavens, their feet below the hells.

41. But since one is naturally attracted to the Angel, another to the Demon, let the first strengthen the lower link, the last attach more firmly to the higher.

42. Thus shall equilibrium become perfect. I will aid my disciples; as fast as they acquire this balanced power and joy so faster will I push them.

43. They shall in their turn speak from this Invisible Throne; their words shall illumine the worlds.

44. They shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs.

In the name of the Lord of Initiation. Amen.