"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.
@Alrah said
"
@Jason R said
"
"Being raised by your mother does not mean you are not unconsciously biased by cultural conditioning. It is pervasive in society for men to accord women with less respect than they would do with other men. It's probably something to do with animal dominance behavior. I suggest that you read this article in Science Daily -www.sciencedaily.com/releases/20 ... 174545.htm
The same happens in the occult community too, though your ego cannot accept it. And now -if you have nothing more to add than the fact that a section of my work seems convoluted to you (in comparison to what?) then perhaps we can get back to the thread."
I'm not going to just sit here an allow you to call me sexist simply because I disagreed with you. What real reason do you have to make such a suggestion??
This is unbelievable.
My reasons were simple for suggesting your ideas were a stretch, NONE of which had anything to do with your gender. Your projecting here, and obviously have issues."
You have issues when I say your sh1t stinks. {••••} off Jason, and don't come back. You don't have the intelligence nor the scholarship to critic my work so let's not pretend you were doing anything else that choosing a female to criticize to shore up your weak opinion of yourself. It's transparent and boring. Infact - I bet you haven't even had the balls to sign the petition yet, have you?"
Wow you SERIOUSLY have issues Alrah. Honestly. In fact I was one of the first to sign.
Is this the words of an enlightened person? Is this the argument and actions of a scholar? I may not be a scholar but I know BS when I see it, and someone with issues. Your insistence on this sexism issue for absolutely NO reason is evidence of your own issue with it, not mine.
Show me where I have ever argued or "singled out" a female on here. Your crazy.
Jim, is this appropriate for her to suggest here that I am being sexist??? I don't think this is fair for her to be allowed to accuse me of this. I see no reason for this sort of attack at all.
-
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.
OK, everyone... the attacks are getting personal. Roll it back, please.
-
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.
@Takamba said
"
Alrah, there's an old saying we used to have in my college courses in psychology. If one person calls you an {}, it's okay to ignore them if you want, but if three people call you an {}, you might want to turn around and look to see if you have a tail.This so-called "sexist" projection issue has been called to your attention as long as I've known yu here. You've called me a sexist without warrant, you've called other sexist without warrant. Your qabalah is a stretch, it really is, if you add this concept of "counting the numbers as words" thing, that's a stretch I've never heard of before.
Don't take it personal. It's been mentioned before and concerning other topics, gematria is always about stretching. That's just what gematria is. No one has said you, or females, or anything personal - but "that" concept is a stretch."
The only people my Qabalah is a stretch to is idiots that have not studied enough to be my peers and think they can take a cheap shot because I'm a woman.
Those who are already attained (with books behind them, degree's and professors) say my work is highly interesting and compelling, so when I take shit from men with low self esteem who try to lord it over women on a public forum (like you do all the time stroking your d1ck while advising Veronica) then I take that as it is - pure crap to ignore, disdain and not take seriously when it comes from the little league.
Prove yourself and go critic the guys while you're t it on Lashtal - or stay here and be a yellow bellied opportunist and try your animal dominance with me. Your sh1t stinks too, T.
You've never heard of the techniques of the German Hasidim that counted the letters? Or the Lurianic Qabalsists. You know fvck all about the Merkabah mystics. Go learn and then I might treat you seriously.
-
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
"OK, everyone... the attacks are getting personal. Roll it back, please."
I'm a woman so when they engage in their act's of culturally conditioned sexism and try and say I'm wrong for objecting... then don't you blame me for getting rightly annoyed with their sh1t Jim. When they stink - I'll call them on it, for their own good as well as mine. 93!
-
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.
"If you remove the 154 verse numbers as words, and count the circle squared character as a word there are 5867 words in Liber AL. If we add the 13 words from the pencil notation (doesn't that begin with ink?) at III,37 "I am the Lord of Thebes from Vellum book Unity to fill me" = 5880 words."
I need only bring up ONE idea here that is a STRETCH.
- "Count the circle squared as a word"
Ok. So what scholarly intelligent, perfectly clear reason do you have to do this? What reason do you have to totally ignore the line drawn on the same page that is ALSO a "key"? If your going to start counting drawn characters as words, why not the line? That ALONE is a stretch! Not to mention your counting only certain verse numbers etc. It all makes zero sense. If this is the big bad intelligence of a scholar then I'm disappointed.
-
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'm going to presume the last set of posts were made without noticing my prior post. So, before issuing warnings to individuals, I'm going to repost this:
OK, everyone... the attacks are getting personal. Roll it back, please.
Thank you.
-
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
"
@Jim Eshelman said
"OK, everyone... the attacks are getting personal. Roll it back, please."I'm a woman so when they engage in their act's of culturally conditioned sexism and try and say I'm wrong for objecting... then don't you blame me for getting rightly annoyed with their sh1t Jim. When they stink - I'll call them on it, for their own good as well as mine. 93!"
So let me get this straight. Your SO intelligent, that you believe it's logical to assume that if anyone happens to disagree with you they are picking on you because your a female? Great logic there at work. You sure do make me feel inferior.
Jim, this type of crap is very inappropriate and hostile. I for one do not feel comfortable coming here and simply giving my opinion, and being called sexist. That isn't right.
-
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.
@Jason R said
"
@Alrah said
"
@Jason R said
"
I'm not going to just sit here an allow you to call me sexist simply because I disagreed with you. What real reason do you have to make such a suggestion??This is unbelievable.
My reasons were simple for suggesting your ideas were a stretch, NONE of which had anything to do with your gender. Your projecting here, and obviously have issues."
You have issues when I say your sh1t stinks. {••••} off Jason, and don't come back. You don't have the intelligence nor the scholarship to critic my work so let's not pretend you were doing anything else that choosing a female to criticize to shore up your weak opinion of yourself. It's transparent and boring. Infact - I bet you haven't even had the balls to sign the petition yet, have you?"
Wow you SERIOUSLY have issues Alrah. Honestly. In fact I was one of the first to sign.
Is this the words of an enlightened person? Is this the argument and actions of a scholar? I may not be a scholar but I know BS when I see it, and someone with issues. Your insistence on this sexism issue for absolutely NO reason is evidence of your own issue with it, not mine.
Show me where I have ever argued or "singled out" a female on here. Your crazy.
Jim, is this appropriate for her to suggest here that I am being sexist??? I don't think this is fair for her to be allowed to accuse me of this. I see no reason for this sort of attack at all."
Don't you dare start bleating to Jim about your fvcking rights after you blithely walk over mine and dismiss my work without an explanation. Just because you have a fvcking dick does not make you a higher status individual who ought to be respected more than me.
I solved II, 76, and revealed about half of the cryptography of Liber Al to the world while you are stick d1cking around with number games and English Qabalah illusions. You haven't earned the right by your scholarship to take the attitude to my work - completely dismissive of one section of it without even crediting the very real discoveries I have made over the months while cracking Liber AL or the recent work. All you wanted was to vampirically take a piece. Well fvck you!
You should shut your mouth already.
-
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.
@Jason R said
"
"If you remove the 154 verse numbers as words, and count the circle squared character as a word there are 5867 words in Liber AL. If we add the 13 words from the pencil notation (doesn't that begin with ink?) at III,37 "I am the Lord of Thebes from Vellum book Unity to fill me" = 5880 words."I need only bring up ONE idea here that is a STRETCH.
- "Count the circle squared as a word"
Ok. So what scholarly intelligent, perfectly clear reason do you have to do this? What reason do you have to totally ignore the line drawn on the same page that is ALSO a "key"? If your going to start counting drawn characters as words, why not the line? That ALONE is a stretch! Not to mention your counting only certain verse numbers etc. It all makes zero sense. If this is the big bad intelligence of a scholar then I'm disappointed."
Yeah - well a MAN did that over on Lashtal and everyone played kittens so I suggest you join them.
-
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
"I'm going to presume the last set of posts were made without noticing my prior post. So, before issuing warnings to individuals, I'm going to repost this:
OK, everyone... the attacks are getting personal. Roll it back, please.
Thank you."
You are being incredibly kind to Alrah as she clearly quoted your warning.
-
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.
"Don't you dare start bleating to Jim about your {•••••••} rights after you blithely walk over mine and dismiss my work without an explanation. Just because you have a {•••••••} dick does not make you a higher status individual who ought to be respected more than me.
I solved II, 76, and revealed about half of the cryptography of Liber Al to the world while you are stick d1cking around with number games and English Qabalah illusions. You haven't earned the right by your scholarship to take the attitude to my work - completely dismissive of one section of it without even crediting the very real discoveries I have made over the months while cracking Liber AL or the recent work. All you wanted was to vampirically take a piece. Well {••••} you!
You should shut your mouth already."
HA!
Is the above some higher form of scholarly humor that somehow is over my head? I don't get it.
I don't need any "scholarship" to see how weak your ideas are. My point was that I CAN take, and only need to take, ONE of your ideas out of the whole thing to prove my point. It's a stretch!
JUST that one point is enough to justify calling it convoluted!
-
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.
@Takamba said
"
@Jim Eshelman said
"I'm going to presume the last set of posts were made without noticing my prior post. So, before issuing warnings to individuals, I'm going to repost this:OK, everyone... the attacks are getting personal. Roll it back, please.
Thank you."
You are being incredibly kind to Alrah as she clearly quoted your warning."
And you think he doesn't see you now with that comment?
-
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.
@Jason R said
"
"Don't you dare start bleating to Jim about your {•••••••} rights after you blithely walk over mine and dismiss my work without an explanation. Just because you have a {•••••••} dick does not make you a higher status individual who ought to be respected more than me.I solved II, 76, and revealed about half of the cryptography of Liber Al to the world while you are stick d1cking around with number games and English Qabalah illusions. You haven't earned the right by your scholarship to take the attitude to my work - completely dismissive of one section of it without even crediting the very real discoveries I have made over the months while cracking Liber AL or the recent work. All you wanted was to vampirically take a piece. Well {••••} you!
You should shut your mouth already."
HA!
Is the above some higher form of scholarly humor that somehow is over my head? I don't get it.
I don't need any "scholarship" to see how weak your ideas are. My point was that I CAN take, and only need to take, ONE of your ideas out of the whole thing to prove my point. It's a stretch!
JUST that one point is enough to justify calling it convoluted!"
And your argument to justify your opinion is?
Show me where you have made a comparison? (I suggested the guys on Lashtal at the moment since we're working the same work here, but you didn't see to have the balls for that... did you?)
Offered evidence?
No - you just relied on the fact you have respect from others more than I do because of that sausage between your legs.
Weak.... very weak of you.
-
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.
"And your argument to justify your opinion is?
Show me where you have made a comparison? (I suggested the guys on Lashtal at the moment since we're working the same work here, but you didn't see to have the balls for that... did you?)
Offered evidence?
No - you just relied on the fact you have respect from others more than I do because of that sausage between your legs.
Weak.... very weak of you."
Please.
Guess what, we are not ON Lashtal are we? We are HERE, and you brought up YOUR idea HERE. I gave you my opinion HERE. I thought this was YOUR idea, or are you now suggesting it is someone else's? What, do you need them to argue for you or something? Can't you argue your theory?
I have GREAT respect for others, and have always shown respect, unless someone has disrespected me first. So get your facts straight! Your the one obsessed with sausages.
The ONLY thing weak is you counting verse numbers as words, and circles drawn on a page as a word. Period. Dumb idea, without any sort of evidence to back it up. Can you quote ANY verse that would suggest counting the circle squared character as a word? How about ignoring then the line drawn character? THAT alone shows how weak an idea it is.
-
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.
@Jason R said
"
"And your argument to justify your opinion is?Show me where you have made a comparison? (I suggested the guys on Lashtal at the moment since we're working the same work here, but you didn't see to have the balls for that... did you?)
Offered evidence?
No - you just relied on the fact you have respect from others more than I do because of that sausage between your legs.
Weak.... very weak of you."
Please.
Guess what, we are not ON Lashtal are we? We are HERE, and you brought up YOUR idea HERE. I gave you my opinion HERE. I thought this was YOUR idea, or are you now suggesting it is someone else's? What, do you need them to argue for you or something? Can't you argue your theory?
I have GREAT respect for others, and have always shown respect, unless someone has disrespected me first. So get your facts straight! Your the one obsessed with sausages.
The ONLY thing weak is you counting verse numbers as words, and circles drawn on a page as a word. Period. Dumb idea, without any sort of evidence to back it up. Can you quote ANY verse that would suggest counting the circle squared character as a word? How about ignoring then the line drawn character? THAT alone shows how weak an idea it is."
Since what I did is* extract* the verse numbers as words and since the circle squared by Crowley is symbolic of a 'word', then it just shows how lacking in scholarship your comments and critic really are.
John Griffiths also includes the circled squared in his calculations so you are calling him 'dumb' as well. ***slow cap for a slow individual ***
-
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.
@Takamba said
"
@Jim Eshelman said
"I'm going to presume the last set of posts were made without noticing my prior post. So, before issuing warnings to individuals, I'm going to repost this:OK, everyone... the attacks are getting personal. Roll it back, please.
Thank you."
You are being incredibly kind to Alrah as she clearly quoted your warning."
They both did. Warnings formally issued. (And a Jason post completely deleted that had nothing to do with the topic of this thread.)
C'mon, guys, just because you know I'm leaving town for two days to hit about 10 wineries, please don't break the furniture.
-
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
"
@Takamba said
"
@Jim Eshelman said
"I'm going to presume the last set of posts were made without noticing my prior post. So, before issuing warnings to individuals, I'm going to repost this:OK, everyone... the attacks are getting personal. Roll it back, please.
Thank you."
You are being incredibly kind to Alrah as she clearly quoted your warning."
They both did. Warnings formally issued. (And a Jason post completely deleted that had nothing to do with the topic of this thread.)
C'mon, guys, just because you know I'm leaving town for two days to hit about 10 wineries, please don't break the furniture."
With all due respect Jim, what do you mean by you guys?
I simply said her idea was convoluted. She went off on me with PERSONAL attacks and calling me sexist! I'm sorry but that needs to be addressed, because obviously she is under the impression you some how agree, and that it is ok.
I defended myself. So I don't think I am doing anything but making sure my points are recorded, and it is perfectly clear I in no way being sexist. I think it fair to point out that she is making unfair accusations.
-
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.
@Jim Eshelman said
"
@Takamba said
"
@Jim Eshelman said
"I'm going to presume the last set of posts were made without noticing my prior post. So, before issuing warnings to individuals, I'm going to repost this:OK, everyone... the attacks are getting personal. Roll it back, please.
Thank you."
You are being incredibly kind to Alrah as she clearly quoted your warning."
They both did. Warnings formally issued. (And a Jason post completely deleted that had nothing to do with the topic of this thread.)
C'mon, guys, just because you know I'm leaving town for two days to hit about 10 wineries, please don't break the furniture."
I didn't know that Jim. Have fun! I've bigger fish to fry that that '.....' trying to win status - so I'll make myself scare till you get back. Try and make time to have a glass with Heidrick...
p.s. - one of the reasons that mods ban and censor more women on the internet than they do men is that men are used to a higher status and get offended and object more. As we see. Ha! Ra!La!
-
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.
@Jason R said
"With all due respect Jim, what do you mean by you guys? "
You and Alrah have dropped into personal attacks.
I don't care who started it, who is trying to defend themselves, or who insists on getting the last word. None of the above is acceptable.
"I defended myself."
So stop it. Defending yourself by attacking back is an attack, and you can get kicked off this site for that as much as for picking a fight in the first place.
"So I don't think I am doing anything but making sure my points are recorded, and it is perfectly clear I in no way being sexist. I think it fair to point out that she is making unfair accusations."
Sure. You say, "That is an inaccurate, unfair accusation."