"Kill/Fill" - not "Kill Bill"
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Bereshith said
"Re individual freedom: The order and its rules and their consistent application by all those who maintain the original spirit of the order's rules serve to maintain the consistency of the collective human spiritual dream that is the New Aeon. Take away from the historic authoritative determinations of its founding prophet, and you bring disorder to that collective dream. You throw out the compass that is the final authority of the founding prophet.
But, yes, in any case, individuals are free to act under Will, as always."
I agree with you.
As this goes along though, it seems less of a matter of "Do what thou wilt", and more of a matter of "As brothers fight ye". I could be wrong, though.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Los said
"In the grand scheme of things, certainly not a hugely significant argument and nothing over which to get one's panties in a bunch, as the kids say."
EXACTLY.
The Universe is the Practical Joke of the General at the Expense of the Particular, quoth FRATER PERDURABO, and laughed.
Well, it certainly has the "the kids" talking. HB has a Genius.
Reminds one of certain obfuscatory measures in the media when something important is going on?
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
"They [the members of the Order S. S.] are all, however, bound by the original and fundamental Oath of the Order, to devote their energy to assisting the Progress of their Inferiors in the Order.
"These "kids"?
The Abyss lies ahead for all bound to the order.
What has been duly spoken in Time, duly approved in Time, and duly sealed into Time, on these things you may certainly rely.
With how many refined scholarly uncertainties and questions of prophetic authority would you like to begin your journey? With how many such uncertainties would you like others to begin their journey?
Submission to that which has been duly given has its advantages.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Bereshith said
"
"They [the members of the Order S. S.] are all, however, bound by the original and fundamental Oath of the Order, to devote their energy to assisting the Progress of their Inferiors in the Order.
"These "kids"?
The Abyss lies ahead for all bound to the order.
What has been duly spoken in Time, duly approved in Time, and duly sealed into Time, on these things you may certainly rely.
With how many refined scholarly uncertainties and questions of prophetic authority would you like to begin your journey? With how many such uncertainties would you like others to begin their journey?
Submission to that which has been duly given has its advantages."
It is Friday. "Time" for a drink.
I'm glad you mentioned submission...I have a date with an 18 year-old tonight.
I'm agreeing with not getting the panties in a bunch.
I'm saying throw the panties on the floor and have fun.
The questions above are answered differently depending on the mood.O my God, but the love in Me bursts over the bonds of Space and Time; my love is spilt among them that love not love.
My wine is poured out for them that never tasted wine.
The fumes thereof shall intoxicate them and the vigour of my love shall breed mighty children from their maidens.
Yea! without draught, without embrace:—and the Voice answered Yea! these things shall be.
Then I sought a Word for Myself; nay, for myself.
And the Word came: O Thou! it is well. Heed naught! I love Thee! I love Thee!
Therefore had I faith unto the end of all; yea, unto the end of all.HAPPY VENUS DAY!
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Bereshith said
"That sure is a pretty quote. Who said it? I hope they knew what they were talking about... You know?"
Uh, that would be from Liber VII
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Bereshith said
"My point, Takamba, was that he was referrencing another Class A document to reinforce his own point about not getting one's panties in a bunch about someone altering a Class A document.
Perhaps the irony was a little too subtle.
"
I got it. Talking of irony... Jesus signed the petition today.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
"
I got it. Talking of irony... Jesus signed the petition today.
"See? I've always said he was a good guy, just misunderstood by the YOLOs, that's all.
That's what happens when you don't write anything down yourself. Ehhh... Maybe he knew they'd just change it to "what he should have written but didn't" anyway. I guess he just let them go ahead and do that in the first place.
Crowley tried to fix that problem, but...
Here we are... "what the prophet should have written." -
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Bereshith said
"My point, Takamba, was that he was referrencing another Class A document to reinforce his own point about not getting one's panties in a bunch about someone altering a Class A document.
Perhaps the irony was a little too subtle."
Haha! No...not too subtle. But I wasn't pulling that quote to make my point about "altering a Class A document." I was replying to this statement here:
@Bereshith said
"The Abyss lies ahead for all bound to the order.
What has been duly spoken in Time, duly approved in Time, and duly sealed into Time, on these things you may certainly rely.
With how many refined scholarly uncertainties and questions of prophetic authority would you like to begin your journey? With how many such uncertainties would you like others to begin their journey?
Submission to that which has been duly given has its advantages."
It just sounded a little ostentatious? We share many views, but this particular point presupposed precise pulpit pontifications. Can't one be a YOLO and a Serious Suzy stomping in the same set of sandals? Just look at the tone, bro...
My point was: no one is bound by anything but their own lack of love -- this includes being free the "fetters" of someone altering a Class A document in their particular sect. As you know, the quote I pulled was from the chapter that corresponds to Venus.
If anyone would like to get passionate about HB's decision, that's great. The world needs activists. But sometimes all the world gets is re-activists.
I just think there are people that get reactionary...and there are others who can look into the purpose of the sensationalism, without getting all antsy-in-their-pantsy.
Either way, Do what thou wilt shall be the whole of the Law. Have a good day, brother.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Frater 639 said
"
Well, it certainly has the "the kids" talking. HB has a Genius.
"@Frater 639 said
"It just sounded a little ostentatious? . . . this particular point presupposed precise pulpit pontifications. . . . Just look at the tone, bro..."
I'm not interested in such projection games.
I stand by what I said.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
It's hard to put my finger on where in the conversation this happened but... this thread is way past the point of addressing the original post on the thread. Furthermore, it has gotten contention\us and off-track. It's no longer the prudent, careful addressing of the matter that the OP started.
I'm not sure how much of this I'm going to go back and wipe out (it's a big time consumer and PITA to do that) but please IMMEDIATELY stop the personal back and forth and jibber jabber. If you don't have something substantial and concrete to say that is directly relevant to the topic AS PRESENT IN THE ORIGINAL POST ON THIS SPECIFIC THREAD, then start another thread or don't post.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Jim Eshelman said
"It's hard to put my finger on where in the conversation this happened but... this thread is way past the point of addressing the original post on the thread. Furthermore, it has gotten contention\us and off-track. It's no longer the prudent, careful addressing of the matter that the OP started.
I'm not sure how much of this I'm going to go back and wipe out (it's a big time consumer and PITA to do that) but please IMMEDIATELY stop the personal back and forth and jibber jabber. If you don't have something substantial and concrete to say that is directly relevant to the topic AS PRESENT IN THE ORIGINAL POST ON THIS SPECIFIC THREAD, then start another thread or don't post."
This is an incredibly serious issue apparently. One feels that if the brow isn't furrowed, then one may be reacting improperly.
In any event, directly relevant to the topic:
The Caliphate decided that they want to change the Book of the Law. IMHO, I don't think changing one letter does much more than attract attention to the Caliphate -- helping to assert once again their claims over the copyrights that they successfully won in our fair and impartial U.S. courtrooms.
In fact, they are the Thelemic sect that controls the majority of Crowley's published works -- they can do whatever they want with the BOL. And I support their decision to handle their own property 100% -- anything else would be un-Thelemic!
Also, there is more than meets the eye on this one.
In short, the kill/fill move has produced quite the stir around Thelemic circles. Regardless of the personal importance, the move could definitely be considered a form of sensationalism -- a device is used and attention is drawn.
If I went OT, I apologize. I feel that the above points, however unpopular they may be on this forum, are directly related to the change -- it would be irresponsible to ignore aspects of the motivations for the change, when addressing the change itself.
I think it's a bold move that actually has more Thelemites talking.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Frater 639 said
"I think it's a bold move that actually has more Thelemites talking.
"It's a destructive move as it damages the linkages between the open text and the hidden text of the book.
There won't be 220 'K's in Liber 220 anymore. There will still be 61 'K's in Chapter One and 69 in Chpater Two, but the change will mean there are now 91 'K's in Chapter Three.
The change kills the King, kills the Kill, says bollocks to summer solstice..
And 'Amen' said HB.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Alrah said
"It's a destructive move as it damages the linkages between the open text and the hidden text of the book."
I can understand your perspective and I respect it. But there are other aspects to the change as well.
Also, I'm really happy to have your input on the forum again!
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Frater 639 said
"In fact, they are the Thelemic sect that controls the majority of Crowley's published works -- they can do whatever they want with the BOL. And I support their decision to handle their own property 100% -- anything else would be un-Thelemic!"
The Book of the Law is not Crowley's work - his literary estate haven't even claimed that it is - and, in any case, it has been published since 1909, so it is in the public domain and not subject to control by any human author or his/her successors. - In short, it isn't their property even in a mundane, legal sense.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Jim Eshelman said
"The Book of the Law is not Crowley's work - his literary estate haven't even claimed that it is - and, in any case, it has been published since 1909, so it is in the public domain and not subject to control by any human author or his/her successors. - In short, it isn't their property even in a mundane, legal sense."
I know. So they can do whatever they want with it -- and they can control their published work by law. That was my point. That being said, it's important to examine why such a change would be important to certain Thelemites that may fall outside the sway of the OTO...
The Caliphate does control most of Crowley's published work AFAIK. Is this why the OTO making a change is evoking such a tumultuous reaction? I'm legitimately curious...is it the general consensus that the OTO controls the benchmark for the publishing of the Book of the Law?
If someone can establish themselves as a leading authority of a text, and they make changes, does it have further publishing implications down the road? If not, why would it matter what the OTO decides to do? That was my point...or, I guess, it's more of a question.
In any event, the change is attracting A LOT OF ATTENTION -- which, to me, is a good move when it comes to publicity for the OTO.
EDIT: Could this theoretically apply? www.wired.com/threatlevel/2012/01/scotus-re-copyright-decision/
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
@Frater 639 said
"
@Jim Eshelman said
"The Book of the Law is not Crowley's work - his literary estate haven't even claimed that it is - and, in any case, it has been published since 1909, so it is in the public domain and not subject to control by any human author or his/her successors. - In short, it isn't their property even in a mundane, legal sense."@Frater 639 said
"I know. So they can do whatever they want with it -- and they can control their published work by law. That was my point. That being said, it's important to examine why such a change would be important to certain Thelemites that may fall outside the sway of the OTO..."
"Because it doesn't just include the O.T.O.. The proposed change is not a change to an O.T.O. manifesto or anything. It is a change to the central document of Thelema. As such, it effects everyone involved with Thelema.
@Frater 639 said
"The Caliphate does control most of Crowley's published work AFAIK. Is this why the OTO making a change is evoking such a tumultuous reaction? I'm legitimately curious...is it the general consensus that the OTO controls the benchmark for the publishing of the Book of the Law?"
Again, it has more to do with the importance of The Book of the Law, which itself is an A:.A:. publication in Class A, than it does about the O.T.O..
@Frater 639 said
"If someone can establish themselves as a leading authority of a text, and they make changes, does it have further publishing implications down the road? If not, why would it matter what the OTO decides to do? That was my point...or, I guess, it's more of a question."
Bill Breeze is not a leading authority on The Book of the Law. He may think he is, or may claim to be, or others may claim that he is, but he is not.
@Frater 639 said
"In any event, the change is attracting A LOT OF ATTENTION -- which, to me, is a good move when it comes to publicity for the OTO."
Does it come as good publicity for the O.T.O. when A:.A:. lineages are basically turning their backs on the O.T.O.'s decision?
The publicity they are getting is to further ostracize the (c)O.T.O. from the general Thelemic community that is not involved with them. I would hardly say that is good publicity.
@Frater 639 said
"EDIT: Could this theoretically apply? www.wired.com/threatlevel/2012/01/scotus-re-copyright-decision/"
Quite possibly. The decision to make the change could very well boil down to an issue of copyrights, money, power, and control.
-
On The Great Kill/Fill Debate, I've held back on making any strong statements one way or the other. I did make a preliminary, first impression statement on page 2 of this thread:
www.heruraha.net/viewtopic.php?f=4&t=11896The Outer Head of O.T.O. is making a textual change in digital and physical publications of The Book of the Law published by O.T.O. (Note that I have characterized this as a textual change in publications, not as a textual change in The Book of the Law. The distinction is at least somewhat important.)
The most complete explanation of the decision and its basis is given here: oto-usa.org/static/legi - I encourage anyone interested in this topic to read this explanation thoroughly and carefully. At the very least, I don't think any intelligent discussion of the matter can be carried out without understanding whence it arises.
Though I hope that anyone seriously interested in the subject will read the rest of this post, I'll cut to the punch line now and confirm that College of Thelema and Temple of Thelema will not, at the present time, be making this change in any digital or physical publications of The Book of the Law under our control. If there is ever a time that I order such a change, it will be due to facts not presently available to me.
In order to put my later remarks into context, I need to talk a bit about Bill Breeze. This is partly because I believe there are long-standing rumors and opinions afloat about Bill's and my relationship (especially around my reasons for departing O.T.O.), and I might as well set that matter straight, on the public record; and partly because I'm in a better place than most people (certainly most people on this forum) to talk about him and (at least indirectly) address the question of his motives. (These motives have been questioned by some people who have been critical of the textual change.)
Bottom line: I trust him completely. I don't always agree with him, and I trust him completely (on more or less anything - not just this present issue). I am certain that his editorial decision is an honest, clean decision. It is an expression of the deepest motives of his character, and performed in the context of responsibilities he holds truly sacred. This is an area he just wouldn't fuck around with. - And the explanation he wrote at oto-usa.org/static/legi strikes me as completely authentic to the man I know.
I haven't seen Bill in about 20 years. Nonetheless, I still consider him a friend and, especially, a brother. My resignation from O.T.O. in 1992 had nothing to do with him or any lack of confidence in him as O.T.O.'s leader. I'm substantially responsible for putting him in that office,*** and to this day I have no regrets about that (and would do it again). Although I wish my letter of resignation from O.T.O. had not gone public a few years ago (it was private), anyone who has seen a copy will know why I left (which, in a yes-I-know-it's-too-brief nutshell, is that one path of service had reached its conclusion and I had already been called to another).
[*** About a month before the election, when I was one of only two candidates to be Grady's successor, I learned from Helen Parsons Smith that Bill's name was being entered into consideration. I called him. We had a friendly chat, and I said that if I truly thought he stood a chance of winning, I'd pull my name out of consideration at once - I didn't think that job was my right path. When, on the election weekend, it became clear to me that he would win if I didn't create a split in the "Blue Equinox Faction," I asked that anyone who had planned to vote for me now support Bill. I haven't any information on how well I would have done if I'd remained in the race, and it was an honor to be one of the three candidates; but I do know that, at that point, it was a foregone conclusion who would win. I remain happy with all of that 27 years later.]For several years, and though living thousands of miles apart, Bill and I were much like close roommates. (This is, of course, my assessment looking back; I don't know how he'd characterize it). We were on the phone with lengthy conversations many times most weeks (at a time when long distance charges really meant something!) and more or less knew what was going on in each other's lives and minds much of the time. Heck, he practically feels like an amicably moved-apart ex. (No, the first place your mind went with that was not part of our relationship.
) And we did some really important work together IMHO. I'm proud of what we accomplished.So... my main point is not to praise this particular Caesar, and most certainly isn't to bury him. I just thought that my remarks following would benefit from this context, and thought it about time to put the above on the record.
Returning to oto-usa.org/static/legi ...
I don't contest any of the main facts that were cited. As usual, there is a range of certainty in things that we "know" - what the Emerald Tablet distinguishes as (a) True without falsehood, (b) certain, and (c) most true. - Or, from another approach, there are agreed upon facts; ideas implicitly but not explicitly present in those facts; informed speculation by qualified people; and other speculation.
I do not contest the main facts. And I, like Hymenaeus Beta (and many others), approach this from the ethical commitment to obey Thelema's prophet in the matter. I probably would always yield, on these matters, to any final, certain, uncontroverted evidence of Crowley's clear decision on an ambiguity on The Book of the Law.
H.B. and I do, however, weigh the evidence differently. Were we on the same jury, I think we'd have no trouble agreeing on the facts, and our deliberations would spiral around what weight to give to the respective facts.
I'm going to summarize what I believe is H.B.'s threshold argument. However, there are so many elements and nuances that I encourage anyone to read his full presentation for yourself, and not be misled by my reductionism.
Crowley's personal, extra-special copy of Thelema (which was the first publication of Liber L.) contained important pencil corrections by him. One of these was a pencil correction of the letter "f" to the letter "k" in the passage under discussion. Crowley evidently made this correction sometime between mid-1909 and the end of 1912. He then published The Book of the Law many times in the decades following, never changing that one letter in the publication.
H.B.'s argument (as I read it) is substantially that the book wherein this correction was penned should be regarded (for various reasons given) as Crowley's master correction volume, and that the change didn't occur in subsequent publications of Liber L. because of poor editorial and proofing habits and procedures.
I weigh the facts differently. I rate the notes in Crowley's personal copy of Thelema as quite important. I also take it as quite important that he never saw fit (even with poor editorial practices) to ensure that this matter was corrected. This is especially true with the 1938 edition which, despite its numerous acknowledged errors, was touted by Crowley as his "finally got it right" edition - a fact pivotal to his public prediction of the greatest of wars nine months later (made nine months before Hitler invaded Poland). I think there are several remaining questions. Based on evidence presently available to me, I must conclude that the final word on this matter by the Prophet is to leave it as previously published.
Some asides...
The Resh issue is a distraction. It's a spin-off of the main issue, and most likely to stir emotional responses. Along the same lines as H.B., I think that as long as we take standing instructions as particular examples of, "perform the adoration that is taught thee by thy Superior," we don't have to mingle that issue with this more fundamental one.
I also want to say something about the issue of religious freedom. This is an issue where H.B. and I deeply agree in principle, and have nearly opposite views in practice. He has said many times (my paraphrase from memory) that to avoid sectarianism or denominationalism in Thelema, and maximize the sovereign right of any individual regarding their own relationship with Liber Legis, the Tunis Comment provides the key, and people should just not discuss the Book or its meaning. Having similar motives, I strongly hold that the only way to prevent religious tyranny and to maximize the sovereign right of individuals to their own understanding of the Book, is to discuss it constantly, to actively exchange views, insights, and responses in a spirit of tolerance that doesn't require anyone to agree with you; that is, a cultural of tolerance and active sharing on the matter. - I mention this because the broader matter was touched on late in the blog piece.
There are two more pieces of evidence I'd like to see, things that could weigh into any future decisions I make as Visible Head of Temple of Thelema.
First: I wish someone could tell me when the pencil notes on 3:37 were added to the manuscript. This is an important matter for proper exegesis. It seems clear to me that they were added at some time after the original dictation was taken, at least soon enough after for Crowley to pick up a different writing instrument, and no later than when the typescripts were made that were the basis of Crowley's 1904 Christmas gifts. It seems that the time frame is anything from a few minutes later to a (very) few months later, and the exact timing might weigh into my views. We recognize at least some post-dictation adjustments, most pointedly Rose's clarification of two passages, which occurred some (presumably short) time after the dictation. (The next few minutes? The next few days? Weeks or months later?) There is some gray area here, therefore, in terms of what should be considered as part of the "original manuscript."
[EDIT: As remarked below, HB says these typescripts were made before leaving Egypt, i.e., immediately after the dictation - within a few days at most. This almost certainly means that all the penciled corrections (verse numbers, "fill me" note) were written within days of his having written the poetic paraphrases, and while he had the original paraphrase in his immediate possession. If this is, indeed, when and how this all occurred, then it strengthens my sense that "fill me" is as authentic a part of the original manuscript as are Rose's additions.]
Second: There is a Crowley passage I previously mentioned, but can't find. It thought it was in Equinox of the Gods or the New Comment, but couldn't find it in either place. As I referenced it earlier,
Crowley addressed this in the New Comment (or somewhere - I'd have to go dig it out). He acknowledged that something in his memory was insisting the word should be "kill," he was emotionally defiant in the face of the manuscript, and yet he then yielded and published the manuscript faithfully as it had come to him - and it said "fill." If that's his conclusion ion the 1920s, it's more than good enough for me. (If this becomes "a thing," I'll have to dig all that out sometime.)
I'd like to weigh this passage into my assessment, and won't do it until I have the passage - so I know that memory isn't playing tricks on how I remember it. That is, I want to be able to quote it accurately and in context. It's in something that I read sometime in the last four decades (which includes essentially everything written by Crowley and much correspondence, etc.). I think this passage may be important to understanding the final will and word of the Prophet on this matter. If anyone can find the passage, I'd appreciate you passing it along to me.
Thank you for reading thus far.
Thanks for your replies. Please keep in mind, my following comments are pretty much devil's advocate to further investigate motivations for the change, in light of the OP.
@Azidonis said
"Because it doesn't just include the O.T.O.. The proposed change is not a change to an O.T.O. manifesto or anything. It is a change to the central document of Thelema. As such, it effects everyone involved with Thelema.
"Well, if one accepts that it does. Again, it would change their published version of the BOL, correct? How does this affect you and your version?
@Azidonis said
"Again, it has more to do with the importance of The Book of the Law, which itself is an A:.A:. publication in Class A, than it does about the O.T.O.."
It may be an A.'.A.'. publication, but most of the A.'.A.'. publication copyrights are owned by the OTO AFAIK. Jim would probably know more since he was involved with the OTO for so many years...
@Azidonis said
"Bill Breeze is not a leading authority on The Book of the Law. He may think he is, or may claim to be, or others may claim that he is, but he is not."
I would agree with this in a "spiritual" sense; but, in a mundane sense, the courts may not share your sentiments. When it comes to "a leading authority," it could very well boil down to evidence in the courtroom. Let's remember that the Caliphate is not above going to court for copyrights...
@Azidonis said
"Does it come as good publicity for the O.T.O. when A:.A:. lineages are basically turning their backs on the O.T.O.'s decision?
The publicity they are getting is to further ostracize the (c)O.T.O. from the general Thelemic community that is not involved with them. I would hardly say that is good publicity."
Well, that's arguable. Everybody seems to think the change is a big move -- remember, you just said that their decision affects everyone in Thelema. That being the case, that opinion empowers a stance that HB's authority to make changes to the BOL affects even you, by your own admission. Is this why many Thelemites are taking this so seriously?
As far as other lineages of the A.'.A.'. -- we know that a person supposedly affiliated with one of them has lost to the Caliphate in court before. The A.'.A.'., as a system outside of the OTO, doesn't seem to have much legitimacy in the eyes of the court system AFAIK.
It would be great to look at this more in-depth, but it may be a separate thread.
@Azidonis said
"Quite possibly. The decision to make the change could very well boil down to an issue of copyrights, money, power, and control."
I really don't know. But it raises the question, doesn't it?
I would like to state that I'm not affiliated with the OTO in any way. Also, I really don't care too much one way or the other when it comes to their decisions on how they publish their material.
Again, I'm just asking the questions. I'm wondering why non-OTO affiliated Thelemites are seemingly so affected by the OTO's decision on a book that is public domain.