AN OVERVIEW OF LIBER PORTAE SECRETAE sub figura DX
When the need for “secret teachings” trumps common sense
The allure of secret societies, especially magical orders, has fascinated humanity for centuries. At the core of their appeal lies the promise of hidden knowledge and rituals purported to be more authentic and powerful than what is available to the general populace. This mystique plays a crucial role in attracting new members, creating a sense of exclusivity and superiority. However, the dynamics of secrecy versus disclosure within these orders, especially as seen through the actions of Aleister Crowley and the Hermetic Order of the Golden Dawn, provide a complex view of how these societies maintain their allure and the challenges they face in doing so.
SECRECY AND TRUTH AS CURRENCY
The Hermetic Order of the Golden Dawn, founded in the late 19th century, is perhaps one of Western occult history’s most influential magical societies. It boasted a structured system of magical knowledge and initiation, purportedly based on ancient and potent secrets. The appeal of the Golden Dawn lay in its claim to possess genuine and effective magical teachings, in contrast to the diluted or misunderstood practices found elsewhere. However, this sense of exclusivity was challenged when
Aleister Crowley, a Golden Dawn alumnus who went on to become a prominent figure in the occult, published most of the Order’s rituals and teachings already in the early 1910s. Crowley’s actions were driven by a belief that the order had failed to initiate properly by making its rituals and ordeals too simplistic. By revealing these secrets, Crowley aimed to show that the Golden Dawn’s promise of unique and powerful knowledge was unfulfilled.
In response to his criticisms of the Golden Dawn, Crowley founded his own group, the A∴A∴, under the Law of Thelema. This new order was intended as a continuation and refinement of the Golden Dawn, with its own set of secret teachings and rituals. Crowley’s A∴A∴ promised a true path to magical and spiritual attainment, differentiating itself from the perceived failures of the Golden Dawn. However, the A∴A∴ faced its own challenges with secrecy. Over time, its teachings and rituals also became widely known and published, stripping away the mystique that had initially attracted members. This demystification highlighted a critical issue faced by magical orders: the tension between maintaining secrecy to ensure allure and the natural spread of knowledge.
Despite Crowley’s efforts to expose and then redefine the essence of magical initiation and practice, many contemporary followers of the Golden Dawn’s various evolutions vehemently argue that Crowley never possessed anything of real value. They maintain that the true secrets of their orders remain untouched and that their esoteric knowledge and rituals still hold the power to initiate and transform. This stance suggests a resilient belief in the presence of deeper mysteries safeguarded from the uninitiated or those deemed unworthy, thus preserving the “carrot-on-a-stick” quality essential for attracting new adherents.
The saga of Crowley, the Golden Dawn, and the A∴A∴ illustrates a broader theme in the world of magical orders: the paradox of secrecy.
On one hand, the promise of hidden, actual teachings is fundamental to their appeal and identity. Conversely, the inevitable revelation of these secrets over time challenges their exclusivity and mystique. This dynamic forces such societies to continuously evolve, finding new ways to maintain their allure, whether by claiming untouched, deeper secrets or evolving their teachings and practices to offer new layers of mystery.
Ultimately, the story of these magical orders underscores a fundamental human fascination with the hidden and the forbidden. It speaks to a perennial desire for knowledge and transformation that lies beyond the ordinary and the lengths individuals and groups will go to pursue and protect what they believe to be powerful, sacred truths. As history has shown, the allure of the secret and the truth, regardless of its objective reality, remains a potent force in the human quest for meaning and mastery over the unseen forces of the universe.
THE CARROT-ON-A-STICK
Given the speculative nature of newly revealed “secret rituals” within esoteric communities, the introduction of Liber Portae Secretae sub figura DX, being the Book of the Averse Adorations of the Sun into the canon of the A∴A∴, as led by figures such as J Daniel Gunther and Bill Breeze, highlights an intriguing development in contemporary Thelemic practice. This text, purportedly exclusive to a particular lineage of the A∴A∴ in close cooperation with the Ordo Templi Orientis (O.T.O.), represents a significant attempt at deepening the mysteries and allure of Thelemic magical practice. As described, it serves as an “inner court of Mysteries”, complementing the O.T.O.’s broader, more generalistic approach to Thelemic brotherhood, aiming to provide a more profound and nuanced path for initiates.
Liber Portae Secretae, not authored by Aleister Crowley but first circulated by Frater V (J. Daniel Gunther) and Frater S.U.A. (Martin Starr) in the early 1990s, is presented as a true counterpart to the famous Liber Resh vel Helios. While Liber Resh focuses on the adorations of the sun at its four stations during the day, symbolising the constant presence of the divine force in daily life, Liber Portae Secretae is aimed at “true initiates of the A∴A∴”, promising access to deeper, more esoteric understandings and practices. This new text, drawing heavily on Gunther’s faux-Egyptian approach and edgy thematic elements, attempts to re-mystify Thelemic practice, suggesting that there remains a layer of truth and power inaccessible to those not fully initiated or prepared to delve into the darker, more challenging aspects of the path.
The emphasis on an “edgy” vibe, while not entirely absent from Crowley’s work (as seen in texts like Liber V vel Reguli and Liber Stellae Rubeae), is purportedly made a central theme in Liber Portae Secretae. This approach could reflect a desire to engage with the shadow aspects of the self and the universe, a theme that is indeed present in various mystical traditions but often sanitised or downplayed in more publicly accessible teachings. By integrating this edginess into the core of their ritual practice, the Gunther and Breeze lineage of the A∴A∴ appears to be signalling a commitment to exploring the full spectrum of spiritual experience, including those aspects that might be considered averse or challenging by mainstream standards.
This development can be seen as part of a broader trend within magical orders to periodically reintroduce or uncover new layers of mystery and complexity to their teachings. In a world where information is increasingly accessible and secrets are harder to keep, the creation and dissemination of texts like Liber Portae Secretae serve not only as a means of deepening the practice for current members but also as a mechanism for attracting those seeking a more profound and challenging spiritual path. The promise of access to previously hidden knowledge and practices plays into the perennial human fascination with the forbidden and the unknown, tapping into the deeper currents of desire for transformation and transcendence.
However, the introduction of such texts also raises questions about the nature of authenticity and lineage in modern magical practice.
The claim that Liber Portae Secretae represents a “true” version of Liber Resh, aimed at “true initiates” of the “true A∴A∴,” underscores the ongoing debates within Thelemic and broader occult communities about what constitutes legitimate transmission of knowledge and authority. These debates highlight the complex interplay between innovation and tradition within living spiritual traditions, where the need for evolution and adaptation must be balanced against the preservation of core principles and practices.
It’s important to state that the evolution of groups through their own unique approaches and experiments in the occult field should be encouraged. Innovation and adaptation are essential for the growth and relevance of spiritual practices. However, the tendency of certain groups to either backdate their rituals or, worse, claim some form of special divine or spiritual dispensation to legitimise these innovations strikes a peculiar note. This approach is especially curious in the context of claims like those made by Gunther regarding his supposed past-life identities as VVVVV or Achad, an odd in-group mythology that pervades their lineage. Coupled with the assertion, bolstered by testimonies from numerous ex-members, that they alone constitute the “few & secret” referred to in Liber AL vel Legis, painting themselves as the only “true Thelemites” who are perpetually reincarnated together, one cannot help but question the motives and authenticity of such claims. This insistence on exclusivity and spiritual elitism, backed by dubious historical and metaphysical assertions, not only undermines the inclusivity fundamental to Thelemic philosophy but also casts a shadow of scepticism over the legitimacy of their esoteric contributions.
ANALYSING THE TEXT
The first version of this article included the full scans of the original text. However, the usual suspects filed for copyright infringement, so here’s an analysis of it instead.
The title page adheres to the established conventions of the A∴A∴, and the publication information delineates the recognised Gunther lineage, presenting no anomalies. This document is classified as Class D, which encompasses the Official Rituals and Instructions, as specified within the organisational lexicon.
It is imperative to recognise that this organization’s initial document aligns with the expectations for any extant magical order, embodying certain ritualistic practices. Notwithstanding potential objections from adherents of Thelema regarding the modification or enhancement of central practices such as Resh, it is pertinent to note that Liber Resh vel Helios sub figura CC, akin to the document under review, is categorised as a Class D text.
Upon examination of the first page, comparisons with the standard instructions for Resh reveal noticeable discrepancies. Specifically, the associations of Mau and Ahathoor with the Noon and Sunset suns respectively, are innovations attributed to Aleister Crowley, as documented in his Liber HHH and annotations for Magick in Theory and Practice. Thus, these elements do not originate from Gunther but are incorporated from Crowley’s work, indicating a lack of originality.
Further analysis of the second page, in relation to the established Resh ritual, reveals the customary adoration extending to “of Khepra and of Ahathoor.” It is also noteworthy that the modification from “fill me” to “kill me” represents a nuanced aspect of Thelemic tradition, familiar to longstanding practitioners. Additionally, the inclusion of an unorthodox A∴A∴ sign, denoted as SA (Man), possibly derives from Gunther’s publications. The practice of acknowledging the quarters, despite its prevalence in Western occultism, represents a slight innovation in this context, alongside the mention of the “Spiritual East.”
The third page introduces genuinely new content, incorporating another sign, DUA (Adoration), accompanied by a chant and its translation, marking a continuation of the ritual through specific gestures and invocations addressed to “the averse.”
On the fourth page, the ritualistic sequence persists with additional movements and the introduction of new signs, specifically A’ASH (Summons), followed by successive chants and actions that adhere to a pattern recognizable to practitioners of the Lesser Banishing Ritual of the Pentagram.
The fifth page concludes the ritual with the introduction of the NETER (god) sign, culminating in a reference to the Stele of Revealing and a transition to holy meditation, thus encapsulating the modifications and additions to the traditional Resh ritual, including the directional orientation towards the “Spiritual East” and the expanded acknowledgment of the quarters.
Notably, this revised ritual incorporates elements from Liber 418 and Liber Stella Rubeae, further illustrating the reliance on established Thelemic texts, which may impact perceptions of originality.
The sixth page provides a detailed overview of the utilised signs and their significance, adhering to a straightforward explanatory approach.
Subsequent pages offer commentary on the ritual, facilitating a deeper understanding of its interpretative nuances without substantially altering the reader’s comprehension of its foundational elements.
FINAL THOUGHTS
In conclusion, the surfacing of Liber Portae Secretae within the A∴A∴ lineage under Gunther and Breeze’s stewardship starkly highlights the ongoing manipulations and theatrics prevalent in the realm of occult practice. This manoeuvre, far from being a genuine attempt at enriching Thelemic tradition, seems more like a calculated effort to inject a fresh layer of mystique and exclusivity into their brand of esotericism. The introduction of this so-called “secret ritual” smacks of a desperate bid to assert superiority and distinction in an overcrowded occult marketplace, betraying a possible insecurity about the lineage’s relevance and authenticity. It raises critical questions about the integrity of their pursuits and whether this “deepening” of practice is anything more than a cleverly disguised marketing ploy aimed at luring the uninitiated with the promise of hidden truths and deeper mysteries.
The real significance of this text, then, may not lie in its purported spiritual value but in its embodiment of the problematic tendencies within modern occult orders to obscure, sensationalise, and commodify spiritual wisdom for their ends.
