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GENU SIS

BREYEK i‘ ORXIM'/E

Table of Contents

Title Page Acknowledgements

Foreword

Introduction

LETTER TO JEAN-PIERRE TURMEL

A PERSONAL MESSAGE FROM THEE TEMPLE OVPSYCHICK YOUTH

I - Thee gren book

A MESSAGE FROM THEE TEMPLE

FAITH IS FEAR

II - Temporary temple

REVEALED MANIFESTATION

LEVELS OF MEANING IN THEE TEMPLE OV PSYCHICK YOUTH

CONSTRUCTING THEE CROSS

III - Thee black book

SIGILS: FOR KALI AND EDEN INTRODUCTION

A TOPY ALPHABET OV DESIRE/RISE

IV - Storming thee psvchick barrier

FREEDOM OV SALIVATION: A DISCOURSE ON BEING RADI QUEER...

THE SUPREME HOMAGE

THE OUTSIDE HARMS

V - Define: control

AN OPEN LETTER LANGUAGE— A WORDLESS SONG

DEFINE “HumanE” - We Are but Serfs Wearing the Emblazoned Shield of a Shoe

SHORT-CIRCUIT CONTROL

OH... SQUALID MIND...

VI - Magick defends itself

THEE ART OV KNOT THINKING. OR THOSE WHO DO. . . NOT

NOT-DOING NO MYSTERIES THEE SPLINTER TEST BEHAVIOURAL CUT-UPS AND MAGICK

TELEVISION MAGICK

THEE REVOLVER AS MAGICKAL WAND

BRIDGE MAGICK IS MAGICK REALLY FOR ALL?

THEE SPIDER PATH

WHY DON’T YOU JUST ENJOY YOUR BODY?

QV EXCERCISE - Stuff to do to make you more capable and more relaxed Magickallv

SOME EXERCISES

VII - Essays on intuitive magick

POSITIVE MIND = POSITIVE LIFE

DOUBT IS THE BEGINNING OF WISDOM A MODERN GNOSIS

SEXUAL MAGICK

SLEEP

SEX— THE SIGIL

MAGICK

A NOTE ON SIGILS

MAGICK— CONSCIOUS VS. UNCONSCIOUS

A NOTE ON THE SEX MAGICK OF THE OTO

ABOUT BELIEF FORMULATING LINKS

VIII - Love with horns

THEE BIG HOUSE DECODE-ENCODE-A CODE

KONDOLE. THE WHALE

IX - Thee door on light

AT STOCKHOLM

WILL THE FUTURE LEAK THROUGH?

X - Time mirrors

VIRTUAL MIRRORS IN SOLID TIME MAGICK SQUARES AND FUTURE BEATS

AN OVER PAINTED SMILE

XI - Changed priorities ahead

MUSIC. MAGIC & MEDIA MISCHIEF: - The Gnosis Interview With Genesis P-Orridge. ...

XII - Thee green book

DEDICATED TO “THE IDS.” - This was the last TOPY STATION RATIO 5 BULLETIN 1991

XIII - Thee process is thee produckt

A PRIMARY ANALYSIS OF THE PROCESS CHURCH IN RELATION TO THEE TEMPLE

OV PSYCHICK YOUTH

PERSISTENCE OF A TRINITY - Observing Symbols of Correspondence

EVEN FURTHER: THE METAPHYSICS OF SIGILS

THEE PROCESS IS THEE PRODUCKT

THE TREE OF SELF-KNOWLEDGE

XIV - Bandrogenn

BREAKING SEX

PSYCHIC TV/P/TV3 STATEMENT REGARDING TRANSGENDERED RIGHTS - At the

proposed ...

PRAYERS for SACRED HEARTS

XV - Reading list

ORIGINAL READING LIST. GRADE 23/1 RECEPTOR FREQUENCY. - It is hoped that thee

ADDENDA TO THE SECOND EDITION THEE PSYCHICK BIBLE

Copyright Page

Pfychick

BIBLE

TIEE APOCRYPHAL SCRIPTURES© GENESIS BREYER P-ORR1IEE AND TPEE TURD MIND © TIEE EMPLE © PSYCHICK YOU'H

DEDICATED TO MY "OTHER HALF" THEE ANGELIC BEING

LADY JAYE BREYER P ORRIDGE 1969 2007

S/HE IS (STILL) HER/E

fll

Kent Ho«st

Photo by Sheila Rock, 1983

ACKNOWLEDGEMEANTS

Once upon a T.I.M.E. we were wondering “What would happen if a band took its fans seriously and chose to encourage them to explore... ANYTHING?” This book is a result and was thirty y-eras in the constructing. TOPY remains a unique experiment in collective vision and living, warts and all. Not so much a book as a manual of alternative ways of thinking, of being and of CARING/GIVING! “Thee Psychick Bible” is a result of co-operation and shared dreams, hopes and dynamic imagination. To our knowledge, never in the Astory of our worlds cultures, has there ever been such a single-minded, unconditionally dedicated, collective system of focused orgasm within ritualized living and gender RE-EVOLUTIONARY exploration. These objectives are almost indecipherable in our age of blind consumerism, data addiction and inertia as a way of L-if-E. This book is a research documeant of which we are proud to have been primary instigator. A manual of possibilities, AND impossibilities. At the very least a record of our courageous attempts to defeat “control” and seek ways to consciously take command of our behaviour and our identity. An amazing team of Individuals was drawn to our passionate dream. Special gratitude goes to Joe A. Rapoza for having the vision to propose the original edition; Jason Louv who dedicated months of his irreplaceable time to editing the bulk of the contents from thousands of pages and hundreds of documents; Tom Hallewell the “Ultimate Coyote” who founded TOPYN.A.; Monte Cazazza who was, as always, there at the conception; Peter Christopherson for unique guidance; Jean-Pi erre Turmel; Benjamin Tischer; Carl Abrahamsson; Malik; Brother Words; Sister Shadows; Caresse and Genesse P-Orridge; Jay Kinney; Caleigh Fisher; Edward ODowd; Bill Breeze; Johnn Balance; Hazel Hill who turned a dream into an authentic classic; Lady Jaye Breyer P-Orridge who insisted this book must be completed and, most of all Adam Parfrey and Jodi Wille. Adam and Jodi demonstrated saintly patience as this brick of wisdoms evolved showing a level of trust and kindness fully in keeping with the One True TOPI Tribe. Thank you ALL and all those unnamed others who made this adventure possible...

Genesis Breyer P-Orridge NYC, 2009

FOREWORD

THE DECONSTRUCTION OF A MAP OF AN UNKOWN

TERRITORY

Probably no word does better justice to the TOPY phenomenon than “Occulture.” Meshing “Occult” with “Culture,” there’s also a prefixed trace of “Occident” if you will. The defined concept as such was integrated in the inter-TOPY-“lingo” in the late 80s, and then grew to become a readily accepted general term for anything cultural yet decidedly occult/spiritual.

As a more or less unnamed concept, Occulture had already been active in TOPY since day one. The field of research was never ever occultism per se or culture per se, but always consisted of interchangeability where eventually the clear-cut borders were gently erased. Books, pamphlets, newsletters, film and video screenings, record and cassette releases and other manifestations could certainly contain more or less blatant esoteric form or content, but it was in no way a prerequisite. The literal meaning of “occult” (as in “hidden”) was given a wider perspective than the merely “magical” one.

Hidden information, forgotten personalities, discarded thoughtforms, untrendy thinkers, eclectic evolutionairies and anachronistic anarchs... Dusting off shelved illuminations from past ages and offering forgotten morsels of human intelligence proved to be a very fertile soil indeed. A Promethean Strikeforce that passed on the torch of enlightenment from the dawn of mankind to our own revolutionary times.

From very early on, there was a heavy focus on the unhampered sharing of information, hidden or otherwise. All one had to do was let one’s interests and areas of research be known through newsletters and other channels, and one was certain to receive something of interest. A second-hand book, long out of print. A compendium of xeroxes from someone’s equally enthusiastic archive. A cassette tape copy of some recordings never released on record or broadcast on radio. Seeing the global TOPY Network as a precursor to the Internet is not far fetched at all. The first generation developers of “cyberculture” were certainly aware of — and some of them even active in — TOPY and its ideas and ideals.

Culture in itself is usually associated with performing arts, painting, music, literature and many other forms of traditional manifestation. The sphere of culture. But essentially, culture is exactly what the word entails: a culture — a structure or soil that contains the implicit possibility of growth and

manifestation of life and, in extension, ideas and information. The merging of sperm and egg and their continued growth as one DNA-programmed entity in a womb is perhaps the clearest and most potent symbol of culture.

Many of the TOPY “Access Points” (regional headquarters) were involved in releasing material for distribution: books, magazines, records, videos and so on. At TOPY SCAN, the Scandinavian section, we focussed at times more on these kinds of activities than on the actual meeting of members or on doing strange rituals together. The more esoteric and magical activity certainly took place too, but quite often these rituals were “cosmic boosters” for the success of, for instance, a new magazine project or a new record. The intimate seeds of individuals were sown in a communal soil for the benefit of occultural manifestations — these becoming, in turn, seeds in their own right, blooming in a more extroverted universe of readers, listeners, art lovers, etc.

On the more distinctly magical level, we organised several workshops in shamanism (meaning here using archaic techniques of, for instance, drumming to induce states of trance used for information gathering on entirely different, higher, levels of consciousness) and Western ceremonial magic. We made treks into the Swedish countryside, stayed up all night and tried (quite successfully) to communicate with hidden aspects of nature and our own minds.

The rituals suggested in Thee Grey Book (the main TOPY compendium dealing with magick and philosophy) and other key documents were often the starting point for members wanting to experiment with meditation, traditional methods of ceremonial magic and one’s own sexuality in a directed way. Rituals were by no means confined to the individual monthly sigilising process (as recommended in Thee Grey Book), but would develop and grow in organic forms, either individually or with other members.

The status of “Eden” for the actively sigilising men and “Kali” for the women signified an even stronger internal bond.That is, if one wanted to.There were never any demands on Kalis or Edens to do or achieve anything, except possibly to be truer to themselves than they had been up to that point.

What the central TOPY ritual consisted of, at least structurally, was that on the 23rd of each month, at 2300 hours, the dedicated adepts would perform a sigilising ritual in and/or on an artwork designed by themselves specifically for the desired goal. This piece of highly charged talismanic art was then sent in to a TOPY “Station” (bigger and more administrative headquarters than the Access Points). The idea was to “impose” or inspire self discipline and regularity, to unite with other adepts in time, to initiate personal empirical research about ritual magick and, not forgetting, to honor the weird synchronistic concept of the number 23, as “inherited” from TOPY mentors William S. Burroughs and Brion Gysin.

The augmented level of 23 consecutive sent-in “23-sigils” was reached by very few individuals connected to the TOPY EUROPE headquarters. Usually, however, that level of commitment to an experimental (yet communal) goal manifested itself in other ways too (active help with administration, practical assistance, creating original things — texts, images, music for TOPY publications, etc.) and thus quite few people were able to achieve quite a lot.

The structure of “official” TOPY sigilizing combines elements of traditional sexual magic (using the elevated state of mind reached at and before the orgasmic climax to mentally charge a symbol of the desired, of the ideal, and also using the highly vitally charged residual secretions: semen and vaginal fluids), meditational focus, eastern mantric techniques, Austin Osman Spare’s development of an individual “alphabet of desire”, elements of sacrificial use of blood and saliva as well as other techniques to maximize the experience as such. Not forgetting creating a totally individual-based artwork to act as a “receiving” vessel or talisman for the desired. Thereby integrating art in its most important and primordial function: As a magical and mystical tool to achieve union with higher cosmic levels of mind and to express one’s affinity and desires with and to these levels.

Very seldom is this art historic aspect of TOPY considered. The archival collection of contemporary talismanic art, ranging in styles from totally primitive abstractions to very refined draughtsmanship, over sexually explicit collages to mind-bending mixed media paintings and sculptures, is totally unique in every sense of the word. The term “Magical Art” is usually ascribed to totemic objects from Africa or other non- Western areas. And it’s usually something having to do with the past. In the case of the TOPY “collection,” all the gathered works are indeed contemporary/present, but all bordering on (at least in the very moment of creation) the future.

Another highly interesting aspect of this art is that it is in many ways an anti-art. It’s not art made specifically for other people to see, and thereby it doesn’t fit in with the contemporary ideals of pleasing an art market. Here we can return to the very orgins of art (cave paintings, etc.). The idea was not to have a glass of wine together with tribal kin in a cosy cave, to self-aggrandize through witty ironic criticisms. The idea was to impose one’s will on the world outside your own personal sphere, or that of the tribe. Art as magical evocation. Whether other members or other tribes actually could see or understand what one had inscribed or painted was beside the point.

On an individual level, the experimenting was active and, I would say, radical. As an administrator of TOPY SCAN and, later, TOPY EUROPE, I was fortunate to see and handle European Kalis’ and Edens’ “23-sigils” in trust (a trust that has been, is and will continue to be honored). I was also involved in a proto-creative dialogue with several members on magical results, effects, breakthroughs, ups and downs of various techniques, etc. Hearing what had worked for others, I empirically

assembled and concocted my own “grimoires” and shared my findings with those who had been sharing in their turn. An occultural TOPY concept in genuinely creative action!

There were also magical workings created and performed together. During the international gatherings, so called “Roto-Rites, ’’elaborate and ceremonial workings would be performed for goals that dealt with greater TOPY ideals and visions. At TOPYSCAN and TOPY EUROPE we would not infrequently experiment with sigilising and other kinds of rituals together. Sharing those kinds of intense and electrified physical and emotional moments with others in trust was a real eye-opener to many of those involved, including myself. The creative framework of a uniting crystal-clear goal and of experimental techniques that evoke a previously unfelt emotional charge in the ritual chamber can be quite an empowering setting to be in.

At the era of conception — not an inappropriate symbol in this case — the TOPY network (or Nett Work, as P-Orridge would aptly call it) was tightly interwoven with the musical constellation “Psychick Televison” (PTV).

From 1982 and onwards, PTV in their many guises were missionaries of individual liberty on a seemingly endless tour. TOPY as a living entity was very integrated in PTV and became philosophical fuel not only for the band members but also for those already active or those just curious when the multicoloured Psychick Circus rolled by all over the world.

Some TOPY members “liked” PTV and some did not. What was obvious though, was that the Gesamtkunstwerk-aspect of what seemed to “others” to be just a weird band, was an enormous source of inspiration for most of us. It was possible to do anything. Music was not confined to pop or noise or anything. Neither were the stage presentations, the performances, the artwork for the records limited in any way.

Many of the young people involved in various phases of PTV grew up to be creative and successful artists in their own right. If there’s something I think unites all of these people, it’s an openmindedness, a creative courage and a spontaneity that in many regards have their origins in the uncompromising Psychick Television — and Temple ov Psychick Youth — kaleidoscope.

What constitutes the essence of all of this? There are so many things that come to mind, but I guess the most quintessential ones are the offering of different possibilities, of alternative options, of alternative routes, of inspiring courage and will, of breaking apart uncomfortable imposed patterns and showing, by example, that it is after all possible to re-assemble the bits in very creative ways.

The concepts of “occult, ’’“culture” and even “occulture” become redundant on a higher level. What’s here for us all in our apparently finite timeframe is the de-finite possibility to access the in-finite. How and why we as individuals go about this is another story (no less interesting). The first phase and face of TOPY as an experimental “Centrifugal Intelligence Agency” was so fertile it took on a life of its own and thereby touched upon the infinite. Regardless if one’s path is that of a hermit or that of an ardent team player, a lot can be learned from this strange manifestation in human history and culture that has, more than any group structure before, taken on the conscious decision to give form and voice (dare I say even direction?) to the Collective Unconscious.

Carl Abrahamsson, a.k.a. “Eden 162,” Stockholm, Sweden, 2006

INTRODUCTION

ON THE WAY TO THEE GARDEN

The Psychic Youth sits in a house of cards. Reaches out. It is not hard. Only takes the will to do it. Only takes a small push, to watch the house they have built for you collapse. To peel back the mask of the identity they gave you. And when the house falls, as it must, it is the first Garden we find ourselves in. Unnamed.

To be awake. To be ex-dream.

These are the apocryphal scriptures of Genesis Breyer P-Orridge and Thee Temple ov Psychick Youth, a representation of an eleven-year experiment (1981-1992) that will be remembered as a crucial period in the development of both the rough beast that is magick and of anarchic and artistic responses to the ever-marching and ever-homogenizing process of globalization.

While the story of the music of Genesis Bryeyer P-Orridge, Throbbing Gristle and Psychic Television is relatively well-known, the story of TOPY remains a cipher, hidden behind slogans and propaganda. The activities of the Temple, outside of the memories of those who were there and participated, have been obfuscated, and quite intentionally so — buried like the Dead Sea Scrolls, or perhaps, as William S. Burroughs once wished for some particularly volatile and explosive fragments of his own cut-up writing, wrapped in lead and sunk to the bottom of the ocean, leaving a blank spot in the history of the progression of both modern occulture — a term that the Temple coined — and modern culture itself.

Founded out of the rubble left by the sonic assault that Throbbing Gristle waged on the English public, Psychic TV was originally conceived as the new forum for ex-TG members Genesis P-Orridge along with Alex Fergusson of Alternative TV and later, for a short time only, Peter Christopherson (later to form one half of “archangels of chaos” Coil with the late Geoff Rushton a.k.a Jhon Balance) and occasional cameos by Marc Almond of Soft Cell. The band’s original forays, notably the LPs Force Thee Hand ov Chance and Dreams Less Sweet, under Fergusson’s influence, largely drifted away from TG’s pulverizing wall of force and into more pop territory, the band becoming a fully-fledged psychedelic rock outfit by the release of Allegory and Self.

Set up as a propaganda device for self-directed consciousness expansion by any means necessary, Psychic TV was structured as the public face of Thee Temple ov Psychick Youth, a widescale

experiment in the meltdown of personal assumptions via guiltless sexuality and more formalized “magickal” techniques derived from Austin Osman Spare, Brion Gysin and Aleister Crowley, among others. TOPY, however, was never an explicitly magickal order, drawing equally on the heritage of the radical action groups and experimental microsocieties of the 1960s, such as the Exploding Galaxy group that Genesis had worked with in London, the Diggers of Haight Ashbury, or the COUM Transmissions performance art collective that Genesis founded in 1969 after a series of “flicker” induced visions and voices, later joined by Peter Christopherson and Cosey Fanny Tutti before creating Throbbing Gristle with Chris Carter.

The magick of the Temple wasn’t the magick of the Golden Dawn, designed for the stately Victorian manor; it was magick designed for the blank-eyed, TV-flattened, prematurely abyss-dwelling youth of the late Twentieth Century — like the punk kids in Derek Jarman’s Jubilee, who have never ventured out of the council flats they were born in. Rather than high ceremony, drawing-room intrigue and exalted initiatory ritual, the focus more often than not became simple survival, and defense of the individual vision from a malevolently dehumanizing culture that the Victorians and Modernists, even in their most racist and reactionary moments, could never have foreseen.

The Temple, as its initiates often said, was a ghost... It was, and is, the realization that your daydreams and fantasies, the teachers within you, are the most important teachers of all. A push in the right direction, towards yourself, towards self-integrity, towards your own connection with the deep waters of Spirit. A method of deprogramming instead of programming. The Chapel of Extreme Experience.

t

KEYS TO THE TEMPLE

1 Sitting in the back of the car at age six watching the trees on the horizon, the setting sun fickering through them. Heart is infinite moment is infinite.

2 Watching strange androgynous singer on television at age twelve, new world, newfound desires, yearning for something more than the human. 3 Strange books with strange symbols. Screaming orgasm at ceiling gives birth to self.

4 First trip, with friends in the woods. Sudden sense of understanding felt in the body. This is paganism: To find the gods within oneself.

5 What do you want to do with your life?

4

TOPY were the direct inheritors of a century’s worth of occult and countercultural “science,” and then some, a crustpunk laboratory where radical and, in many cases, previously forgotten ideas were synthesized into a way of life. The cut-up method of William S. Burroughs and Brion Gysin; Gysin and Ian Sommerville’s Dreamachine; Austin Spare’s sigil method; sexual magick in the vein of Aleister Crowley and Paschal Beverly Randolph; the otherworldly and psychedelic explorations of John Dee, Timothy Leary and John C. Lilly; Count Alfred Korzybski’s General Semantics; and the physical and sexual deconditioning of Wilhelm Reich, among many, many other avenues of theory and practice.

Over a drink in a pub on Museum Street in London where Crowley and Spare once whiled away lost evenings, Phil Hine, the Tantric scholar and author of many of the primary texts on chaos magick (a school of progressive occult thought that ran largely parallel in timeline and geographical center of development, and often intertwined with, the efforts of TOPY), related a particularly telling story to me. Speaking in very admiring tones of the Temple — and stating that, in his belief, they have still yet to be surpassed for their revolutionary approach to magick — he recounted the tale of a very serious Thelemic symposium held somewhere in the Midlands, in which a very serious discussion of the theory and practice of Crowleyan sex magick was enjoined by a few TOPY initiates, who, in the name of freedom of information, displayed a video tape of a TOPY sex magick action, only to have the ever- so “transgressive” crowd descend into nervous, schoolboy-ish giggling fits...

The world of “magick” is, nine times out of ten, a world where people can hide their deep-set insecurity and personal damage behind illusion, constructed identities and claims to privileged knowledge, power or spiritual status. A gaudy carnival magic show, conducted with props that have long since begun to disintegrate with age, that seems to function only to distract people from the real magic that is occurring all around them, in every facet of their lives, every day of their lives. While the rituals and magical techniques of the Temple seem overly simplistic in comparison with the loftier Qabalahs, tables of correspondences and secret formulae of “high” magick, they have one thing which high magick quite often forgets: a concrete function.

The TOPY magickal system centered around its unique approach to the “sigil” method — as derived and modernized by the artist Austin Osman Spare, in the early years of the Twentieth Century, from earlier work by Cornelius Agrippa in the Sixteenth. At the same time every month — the twenty-third hour of the twenty-third day — each active sigilizer would create a “Sigil ov Three Liquids.” After careful deliberation on something truly wanted and needed in life, each sigilizer would write in detail what they wanted to happen, thereafter anointing the paper with blood, spit, sexual fluids and a clipping of hair. After drying, this would be placed in an envelope and mailed to TOPY World Headquarters, where it would be filed away anonymously under each sigilizer ’s identity number within the Temple (these archives remain undisturbed at an undisclosed location somewhere in the world).

Each sigilizer aimed to gain control over the only thing over which control is truly possible: one’s self. The apparent simplicity of the Sigil ov Three Liquids masks some very deep processes that have been a part of the human experience since prehistorical times, acting on levels of the brain far deeper, and therefore that much more potent, then those we are expected to use as citizens of the “modern”world. Central to an understanding of the TOPY sigil method is the Law of Contagion as observed by Sir James Frazer in The Golden Bough — the assumption, common among most “primitive” peoples, that a fragment (or splinter, as P-Orridge says) of something can be used as a magical link to effect its source. Instead of using bits of hair, blood or fingernail to curse or cast love spells on others — the standard, vulgar view of what magick is — initiates of the Temple used links to themselves to affect their own destinies.

DNA forms the best magickal link possible to one’s own self, a perfect holographic splinter, containing everything necessary to create yourself anew. Willingly put in contact with a symbolic representation of intent, a message is produced and directly sent not only to the non-conscious mind but also to the conscious universe which one inhabits. Such is the bewildering, though incredibly effective, realm of sorcery. (These are also the exact principles that the nascent science of Radionics operates on — readers are directed to the research of Duncan Laurie for an in-depth look at the directions this type of “magick” can be taken in.)

Regardless of any supernatural effects experienced in connection with such experiments, a deeper

process was initiated — a dialogue begun between each Temple initiate and their “true will,” their core reason for existing, that the truly important aspects of life might be fully tuned into and the background static cancelled out as much as possible.

Genesis Breyer P-Orridge has often stated that the primary “teaching” of TOPY was discipline; that is, discipline in focusing on and actualizing the life one actually wants to live, regardless of social pressure or constraint. In that respect a Quentin Crisp might be a more apt symbol of the type of “initiate” the Temple wished to produce than an Israel Regardie. Magick was never the primary goal of TOPY, though the organization is most often remembered as a magickal or paramasonic order; rather, it was one tool to be used in the formulation and execution of a radically new approach to life outside the confines of the mundane. (Though, if it’s magick you want, then backwards, sideways, crossways, and loopwise secrets of magick are manifested throughout this text, mirroring the potential of magick to reach through time — as if time were a single, fluid object — to make its point known.)

While TOPY conducted its decade-long ritual, Psychick Television worked overtime with a rotating cast of contributors to provide the soundtrack, forming part of an incredibly fertile if often disjointed period in the evolution of the Industrial genre that Throbbing Gristle had spawned. While Coil, Current 93 and Nurse With Wound spent most of the 1980s delving directly into the darkest and most unsavory facets of TG’s legacy, Psychic TV (thanks, in large part, to regular consumption of MDMA), moved from an early focus on tribal, wolfpack-style declarations of war on man’s sleepwalking state and into a fully psychedelic (or, rather, hyperdelic), Merry Prankster-esque cheerleader squad for sex, drugs and magick. (When PTV toured America in the late Eighties, they brought along a tour bus painted in full hyperdelic drag, on the front of which they painted “Even Futher,” slyly upping the ante on the original Merry Pranksters’ acid test bus.)

Following a near-breakthrough to major chart success with “Godstar,” a hymn to the late Rolling Stone Brian Jones, Psychic TV and TOPY became early adopters and proselytizers of the English rave scene (Genesis Breyer P-Orridge is credited with popularizing the phrase “acid house” after a particularly fortuitous record-shopping trip in Detroit). By 1988 the role of Genesis’ primary collaborator had rotated from Alex Fergusson to electronics guru Fred Giannelli, a collaboration which led to Psychic TV’s Jack the Tab, Tekno Acid Beat and the nearmasterpiece Towards thee Infinite Beat, a haunting, very personal album centered around passionate diatribes against mankind’s innate need for warfare (“Horror House” and “Jigsaw,” later to be revisited in live sets on the eves of both wars in the Persian Gulf) and elegies for Brion Gysin (“Bliss”) and Ian Curtis of Joy Division, who was slotted to become a full member of Psychic TV at the time of his suicide in 1980 (“I. C. Water”). The entire lyric of “Jigsaw” was a combination of a backwards, a forwards and a combination of backwards, forwards and whispered vocals using writings from various Processean publications. “Bliss”, in contrast mixed Scientology speak with the music of Jajouka.

Acid house was the apex of TOPY’s efforts, a widescale scene which allowed for the type of ecstatic,

transcendental and magickal bliss that Brion Gysin had found in Morocco in the panpipes of the Master Musicians of Jajouka and introduced to Brian Jones shortly before his untimely demise. Consider the twenty-year arc between the release of Brian Jones Presents the Pipes of Pan at Jajouka in 1968 and the explosion of the acid house scene in 1988. Bachir Attar, the most recent Master Musician, lived with Genesis and Lady Jaye for a year, collaborating with Thee Majesty and other projects. Music is the most effective medium extant for the communication of emotion, and the deepest expression of the essence of culture. Manipulation or outright destruction of a culture’s music has, therefore, been one of the primary strategies of imperial domination. Western music has at times been particularly concerned with the nullification of anything unstructured, sexually open, “savage,” “uncivilized,” or otherwise concerned with the joy of life or which speaks to the “old” parts of the brain.

Genesis Breyer P-Orridge’s mentor Brion Gysin, confronted with the horror of Western cultural and ontological hegemony when a friend visiting him in Morocco tuned a radio to a classical station, tellingly snapped at him to shut it off immediately, shouting that it was “too white!” While involved in the COUM Transmissions performance art collective and the mail art scene in the early 1970s, P- Orridge created collages with the phrase “E Hate Stockhausen” repeated over and over. The mission statement of Throbbing Gristle was to create anti-muzak, and disrupt the control frequencies of civilization by any means necessary; the lessons of TG were reincorporated within Psychic TV and increasingly oriented towards producing transcendental bliss. The Master Musicians of Jajouka provided a template, but it wasn’t until 1988 that the stars aligned for Pan, God of Panic, to sound his cry across the world.

The initiates of the Temple ov Psychick Youth, weaned on Jajouka and the Dreamachine, had already habituated themselves to the states of mind that would be produced en masse by acid house, Ecstasy and computer-generated rave visuals, and became the vanguard of this new eruption of delerium. Hence would Bou Jeloud, Pan, Baphomet, be shepherded into public view yet again, and the mask of control slip, just slightly, for a brief few years, for a whole generation. By the time the Criminal Justice Bill was passed in the UK, effectively outlawing raves, the man behind the curtain had already been revealed, control sliced up as if by Burroughs’ expertly-targeted scissors...

Throughout its eleven-year lifespan, TOPY aimed to transgress — against Church, State, the nuclear family, and reality itself. Of course, transgression against modern culture is often quickly short- circuited, since culture will sooner or later get round to assimilating its “opposition” by mass- producing a watered-down facsimile — not that the authorities take this macro-cultural mechanism into account when dealing with the vanguard of such innovation.

Consider the current mass popularity of body piercing, introduced to TOPY by Alan Oversby, a.k.a. Mr. Sebastian, a former art teacher who had left his position to promote tattooing and piercing in the gay leather and BDSM community in London. That was one of many phenomena that TOPY “culturally engineered” the wider acceptance of. Body piercing is now an adolescent mandate; yet in

1987 Mr. Sebastian (who provided the vocals on “A Message From the Temple,” a track on Force thee Hand ov Chance that was the initial open call to affiliation with the Temple) was arrested in the UK government raid known as Project Spanner, along with fifteen other men from the BDSM community. He was subsequently charged with assault with actual bodily harm for consensually piercing a man’s penis, as well as using anesthetic without a license and sending obscene material (piercing photos) through the mail. This is now a service that is available at relatively low cost in almost every metropolitan area in the Western world. In 1987, though, Mr. Sebastian was considered a threat to society and was sentenced to fifteen years, later suspended to two years. His profession and life were destroyed; he died, broken-hearted, in 1996.

Operation Spanner was only one tragedy of many in a very bleak English political climate. Wars of imperial futility in the Falklands and Libya; nuclear gridlock; proposed concentration camps for AIDS patients; crackdowns on alternative cultures of all shapes and sizes; constant bloodshed over Ireland; environmental degradation; economic hell. America — with the resurgence of the religious right; secret wars; CIA-supported dictators; socially engineered crack panic; and Mutually Assured Destruction — was hardly better. “The Eighties cower before me, and are abased,” Aleister Crowley prophesied in The Book of the Law, speaking for the Egyptian warrior god Ra-Hoor-Khuit. In such a climate, TOPY was, first and foremost, a survival strategy. If it were to survive — in Margaret Thatcher’s England much as in Ronald Reagan’s (or, verily, George W. Bush’s) America — magick had to defend itself.

If, as Mrs. Thatcher famously quipped to Woman’s Own magazine, “There is no such thing as society,” then the Temple sought to prove her wrong ex nihilo, both in the UK and abroad.The tribal mindset present in both punk and, later, rave was refined in TOPY’s occultural laboratory, providing - for better or worse — a sense of family, belonging, commitment, and self — expression where previously there had been none.

Along with direct predecessors Aleister Crowley and Timothy Leary, Genesis Breyer P-Orridge ranks as one of magick’s greatest propagandists, which he has been alternately deified and reviled for, much as Crowley and Leary were. The British authorities and tabloid press were not the only forces with which Genesis and TOPY had to contend; another was the occult “establishment,” or, rather, the “Museum of Magick,” as Genesis calls them, who were hardly pleased with the mainstreaming of what was previously considered “dangerous” (and certainly privileged) information.

The Ordo Templi Orientis or OTO, a Masonic body founded in Germany in the late Nineteenth Century and later captained and reformulated by Aleister Crowley in the early Twentieth, can be considered the clearest precedent to TOPY, a secret society created as an access point into the world of magick. Neither the OTO nor TOPY were teaching orders, existing instead to foster socialization around occult ideas — halfway points for those interested in the hidden undercurrents of reality, training wheels that, when eventually discarded, would lead the individual either towards more abstruse orders of robed ritualists or, preferably, onto their own two feet and their own personal

apotheosis.

Such organizations have been a running theme in Western history. As one slides into internal fighting and decay, another rises to take its place. Genesis has often related to me that during TOPY’s heyday, Hymenaeus Beta, then and current Outer Head of the Caliphate OTO, felt that TOPY was truly representing, and doing the work of, the active current that the OTO had mined in the early half of the century, whereas his current job as head of the OTO was more akin to that of a museum curator.

The story of TOPY’s last days is, of course, central to the myth it has left. By the early 1990s the group had grown to a strength of nearly 10,000 connected, if not necessarily active, individuals across the globe. In February 1992 Genesis Breyer P-Orridge was notified by telegram — the P-Orridge family were in Kathmandu, Nepal at the time using their PTV income and donations from the wider TOPY Nett Work to feed and clothe Tibettan refugees, beggars and lepers, sometimes as many as 300 daily — that his home and TOPY Station had been raided by Scotland Yard in connection with a trumped-up Satanic abuse charge. On the back of an old Psychic TV video done years earlier by Derek Jarman for Channel 4 — ironically the same channel now alleging the abuse — P-Orridge and TOPY were accused of chaining women in the basement of the house in Brighton, impregnating the women, aborting the fetuses and then forcing them to eat the remains. This is ironic for two reasons — the first being that the same story has been regularly used since the Fourth Century to smash pagan groups, since Epiphanius of Salamis accused the Borborite Gnostic sect of the same crime; the second being that the P-Orridges didn’t even have a basement.

After choosing exile in California instead of returning to England, where the public was already crying for blood from the scapegoat of the week, Gen made the decision to dissolve TOPY, issuing a final publication — Thee Green Book, reprinted for the first time in this book — and a postcard reading, simply, “Changed Priorities Ahead.” It had become obvious that TOPY’s moment was over; that the mission, which had only ever been meant as a temporary experiment, was over. It had only been Here to Go. Though some splinter groups remained (and remain) intact, continuing to use the TOPY name and logo, the current moved on, leaving what amount to more displays in the Museum of Magick. As TOPY was ending, a new world — of digital media and cyberculture — was being born, one that TOPY had acted as a midwife for. The ritual now complete, the Temple was banished.

While Psychic TV dissolved along with TOPY in the early 1990s, it would go on to reincarnate for the Larry Thrasher-produced Trip Reset and, later, in its current touring lineup as PTV3. Baba Larriji also featrures in the Expanded Poetry project co-founded with Bryin Dali, Thee Majesty.

Fifteen years on, we are left with an occult landscape that has been given its shape and direction by the Temple, whether it is publicly acknowledged or not. The vital current, of course, has mutated and

evolved once again — not into a physical order this time, but into dispersal across the World Wide Web and mass publishing. While this provides for an incredibly unique period of open access to occult information, one can hardly help but long for the immediacy and community of a physical network in contrast to the endless flamewars, constant degradation of information quality, and terminal loss of context that are the Internet’s stock in trade.

The TOPY years represented a period in which magick was resituated in its natural context — as a survival mechanism, in the urban blight of modern civilization just as it was in the dark forests of precivilization. Though there may be nothing here now but the recordings, the recordings are there for all to see, to learn from, to improve upon.

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This is one story of the Temple, in one world, in one place and time. The names and the details change each time it recreates itself anew. It learns, it processes, it incorporates and evolves; thickens its own plot. My story is there for all to read, etched in genetic spirals along its supporting columns. Yours is too. Remember this.

Remember Earth from space. Sun goes round as we breathe as one. Human totality breathes in, breathes out. Cars and electric lights, birth and death, sex, disease, running through the long grass at dawn, walking the ox across the steep mountain path, loading the Kalashnikov, spinning the prayer wheels at dusk, laying the child in the grave, singing the old songs. Listen to the sound of our breath from space. A secret name of the divine. The name of a ritual in which we must all take part. A temple space in which we are all assigned office. The office which you remember when you are...

The Temple is eternal, shimmering on the horizon. It is a ghost. It is the specter that answers us at the seance of our most secret desires.

There is one Process and there are many processes. Jason Louv, Vancouver and New York City, 2006 Era Vulgaris

LETTER TO JEAN-PIERRE TURMEL

Gen

Hackney London E8

Timefix : 23 April 1982

Dearest Jean-Pierre,

E was watching an American film on TV last week, there was a lively, strangely attractive woman who discovered she had cancer. She got married to her lover, knowing she would die, then gradually she got more and more ill and haggard until she died. E had to switch it off, and cried so much because it reminded me of Danny. It was as if suddenly E had understood everything about that tragedy and my heart fell open and wept.

It was good of you to understand, to predict to yourself , that E needed a silence to develop, rest, re¬ orient and evolve and plan. To grow used to living with a new, different person. Of course you knew E think from our talks and our theories that TG had to end, and now E am so glad we had thee courage to do it. Now, already, it’s like ghosts, talking about characters in a movie E saw, only it doesn’t open my heart, or make tears. Indifferent. Purely history, trapped in time, other people’s business, other people’s news.

Butter it’s true, just as TG supported thee ghost of COUM Transmissions, so Psychic TV and Psychick Youth will have to accept a ghost of TG, butter that is thee organic evolution of one dream, thee visualization that makes all things possible through a flexing of will, an expression of imagination.

In thee past, even in TG, E have to admit privately that E was interested in, seduced by thee mass media attention, E wanted to be LIKED, to get thee credit we deserved, E enjoyed to be written about, it affirmed my existence because my self-image was weak and paranoid. Thee biggest change now is that genuinely, in my deepest interior E am DISINTERESTED in what anyone thinks about all our future actions and projects. That their opinion might affect our financial or technical resources is of academic practical interest only and if they chicken out and do not support what we really are this time E REALLY don’t care. Before, E acted disinterested, E understood that it was a necessary state and stance, butter a private part of me flirted and dreamed in a desire for flattery and security. It is not surprising to me, butter E am sure it would be to many outside observers, just how near to being

right back at thee beginning Sleazy & Eare now. Our new musick is receiving more coumfused reaction than it deserves. It’s just, JUST soundtracks, functional. Butter no one wants to release that, they say, they want MY voice & TG noise. Hah. Butter then we never actually ASKED anyone to release it in thee first place. Assumptions seem one of thee key elements of cultural alchemy & death. If you notice we do not court thee media now, steering clear of instant new roles in relation to TG past. Sleazy & Ethought it would be a dangerous tactic to release a record immediately, if ever, or indeed to do anything in public for at least a yera or more. We are asleep, forgotten men whose ghost drifts.

The mass’s desires, non-evolution, conservatism, closing doors are still our enemy. We DO understand that. We have put a few suggestions into thee arena in that interview, we do not have to manifest any of them. We have & feel NO obligation. Not to a public, ugh, or past, or to DO anything ever agen. We are free agents. We shall do, simply, what we want when & if it appeals to us at thee time. And no consistency of vision or direction need apply on any level. We desire choice.

Sleazy has arrived with Geoff Rushton of Stabmental (formerly), now an initiate of thee Temple. Today E renew his probationary gestures, relive thee pain of birth, trim thee style of ascetic manipulation and eat thee breath of babies.

There is no why... anymore... there is just us...

Approval & disapproval are moral stances that have no place in our vision here. There is no morality. E want to talk to a vision, a destiny, not a public. We would rather have five or six people committed totally to a coherent yet subliminal dream, than anyone at all that is merely a dilettante-ish dabbler in gestures. We are stripping away thee final strips of camouflage and revealing what we always wanted to be and do once and for all, and don’t give a fuck what ANYONE thinks, about ANY response or opinion or blocking action. We will do exactly what we want all thee time and concentrate totally upon realization of any & all our FANTASIES AND desires even if we get attacked, persecuted or destroyed. There is nothing else we can do anymore. To be ignored or reviled doesn’t matter. We shall be simply what we desire and no more. And anything that appears in opposition is merely a ministration, a service in thee path of focused imagination and will.

Your theories about a new elite human being, we approve and understand. Thee mass is to be manipulated only to our ends, if necessary, butter primarily to be, most simply, ignored and deflected.

Your interest in evidence & deception is interesting. You know in a way, deception works like

transparency. We now declare thee exact truth of what we are doing, at last we are honest, yet thee actual effect is a deception because no one is listening to what we say, because they analyze from assumption based upon past assumptions. In fact they never listen to us at all. So they deceive, deception. It is psychic youth that makes us reach coumclusions so in time with each other. Your analysis is so clear...

Our emphasis from now on is as a philosophical, occult movement; a church without orthodoxy or dogma, an elite organization dedicated to coumtinuance of individual choice and options. Discipline of thee self, involvement to whatever degree a person wishes. As little or as much, where what you give equals what you get, where No is as good an answer as Yes, where thought is stimulated so that response is always a mystery. No guaranteed response expected or requested. A truly non-dogmatic, irreligious church. Psychick Youth thee end in itself. Thee Temple a symbol by its very existence, its work, as an agency and provocateur of ideas & imagination expansion. Visualization, concentration make things happen, events are created by dreaming. So we will encourage self-power, our aim is to becoum redundant eventually to each person involved, to constantly trigger and abandon, to becoum obsolete as we succeed. As a person realizes what we mean, they don’t need us anymore. We won’t want huge numbers of followers, most churches desire, measure their success and importance by thee numbers of followers they have, and by thee number who say YES unquestioningly to everything their LEADERS say. We would rather have six INDIVIDUALS than six million sycophants. We are here to express possibilities and free associations, not to control or restrict anybody. Restrictions are self- imposed for neuroses’ sake. We recognize no leaders, we merely implant thee seeds of immortality.

Huh, E wrote that, then turned over your page & hit your saying thee problem is not of “leader” butter of masses. YES YES YES. We do understand. It’s all inevitable. Right, god it IS uncanny how we coincide, maybe we are each other, or maybe just evidence of what we believe, thee imagination made real. E hate christianism and leftism and suppression and control so much. E feel sick to think of thee masses. We have declared our intent to generate or at least symbologize a new elite made up of leaders only in thee Psychick Youth. An ultra-elite, justified in itself for no other reason than we chose to exist and demonstrate an alternative method of evolutionary change and structure.

Thee Temple is a church of only LEADERS, no followers. A radical step. Even thee Nazis, though they bred an elite of leaders, still wanted to control thee masses, lead them and entangle themselves with them. We want thee leaders alone. Fuck thee sleeping masses. We have no desire to be superior rulers of boring, dull masses of people who we despise. We want JUST leaders. A church full of leaders, only leaders and not leading anyone. Merely cohabiting. A separate existence for OUR satisfaction. Why waste all that time, energy and vision dealing with boring masses of people. We’ve got better things to do. Enjoying and stimulating ourselves. A self-centered religion instead of a crippling, selfless Christian ideal.

A PERSONAL MESSAGE FROM THEE TEMPLE OV PSYCHICK

YOUTH

We have reached a crisis point.

We are aware that whole areas of our experience of life are missing.

We are faced with a storm of thee fiercest strength known.

We are faced with the debasement of man to a creature without feelings, without knowledge and pride of SELF.

We are faced with dissolution far more complete than death. A New Dark Ages.

We have been conditioned, encouraged and blackmailed into self-restriction, into a narrower and narrower perception of ourselves, our importance and our potential.

All this constitutes a Psy chick Attack of thee highest magnitude.

Acceptance is defeat.

Resistance is dangerous and unpredictable but for those who realize the totality of defeat, resistance must be thee only option conceivable.

RIGHT NOW you have these alternatives:

To remain forever part of a sleeping world. . .

To gradually abandon thee hopes and dreams of childhood...

To be permanently addicted to the drug of the commonplace...

Or, to fight alongside us in thee Temple ov Psychick Youth! A New Way On!

Thee Temple ov Psychick Youth has been convened in order to act as a catalyst and focus for the Individual development of all those who wish to reach inwards and strike out. Maybe you are one of these, already feeling different, dissatisfied, separate from thee mass around you, instinctive and alert? You are already one of us. The fact you have this message is a start in itself.

Don’t think we are going to tell you what to do, what to be. The world is full of institutions that would be delighted if you thought and did exactly what they told you. Thee Temple ov Psychick Youth is not and NEVER WILL BE one of them. We offer no dogmas, and no promises of comfort or easy answers.

You are going to have to find out your Self, we offer only the method of survival as a True Being, we give you back to yourself , we support your Individuality in which the Spirit and Will united burn with passion & pride.

Our function is to direct and support. Work that is needlessly repeated is simply wasteful. Accordingly we will be making public books, manuscripts & other recordings of our progress, in various formats, video and audio. These do not contain meaningless dogma but are examples of our interests & beliefs in action. They are made not as entertainment, but as experience, not the mundane experience of day- to-day routine but of the Spirit & Will triumphant.

I

Thee gren book

Thee Temple strives to end personal laziness and engender discipline. To focus the Will on one’s true desires, in the belief, gathered from experience, that this maximizes and makes happen all those things that one wants in every area of Life.

Explore daily your deepest desires, fantasies and motives, gradually focusing on what you would like to happen in a perfect world, a perfect situation, taking away all restrictions and practical considerations — what you’d really want.

Then decide to try and do it.

The mere visualization of that true goal begins the process that makes it happen.

Clean out the trappings and debris of compromise, of what you’ve been told is reasonable for a person in your circumstances.

Be clear in admitting your real desires.

Discard all irrelevancies. Ask yourself who you want as friends, if you need or want to work, what you want to eat. Check and re-check everything, deeper and deeper, more and more precisely, to get closer to — and ultimately integrate with — your real Self.

Once you are focused on your Self internally, the external aspects of your life will fall into place. They have to.

Skeptics will say they simply don’t believe this Psychick process works — but it does.

It is the Key to the Temple.

Genesis Breyer P-Orridge, 1981

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We attempt to commune with spirits, to be friends of the Human Spirit.

We care for the infinite significance of the individual spirit and personal moral responsibility, and its development through experience. We believe in the total significance of the individual, discovered through familiarity with the deepest instincts and explorations of destiny outside the traps of time.

We intend to engender moral freedom, spiritual freedom, sexual freedom and personal independence, to insist upon personal choice in all things.

We are endlessly involved in unraveling the intertwined yet separate threads of Fate and Destiny to evolve a magickal system to maximize and enhance each individual’s ability to recognize and focus on, thereby making real, that Destiny.

We accept responsibility. Gladly and with excitement and deliberate ignorance of the outcoum.

We revel in mystery and surprise.

We bury ourselves in challenge and dreams.

We embrace all possibilities and impossibilities with joy and excitement.

We accept the true nature of Life, the way the world is. Flexible and shifting, in flux every moment. Shaped by parallel levels that accept contradiction and inconsistency as inviolate qualities that

generate mystery and mastery. We direct ourselves wherever we choose to go with joy and abandon.

A New Era of the Magickal interpretation of the World, and existing in it, is couming. An interpretation in terms of Will and Imagination by contact with intuition and instinct.

Do you want to be part of a world of sleeping people?

Do you want to imbibe the drug of the commonplace?

Will you be forever addicted to self-restriction?

Established orthodoxies and dogmas, conditioned interpretations of living, regard the material world as reality whilst pretending to deal with the spirit or existence. They conceive and propagate evolution and thinking as purely physical, their control of our visions as sacrosanct. Religion has been privately altered to work from a position that accepts itself as totally discredited by science. All establishment modes of control and affiliation, both religious and political, rely upon and revolve around unquestioning faith and dogma, unquestioning acceptance of their inalienable right to assume professional responsibility for our actions upon their shoulders. We are told we are weak, incapable of grasping scale, afraid of ourselves and desperate to push responsibility for all events in our lives onto them. We are insistently trained to accept our corporeal existence as hopeless in itself, to becoum subservient to the greater good. We are perpetually conditioned, encouraged and blackmailed into self-restriction, into narrower and narrower perceptions of ourselves, of our own importance, our own potential and our own experience. We are trained to ignore the evidence of our senses and experiences and to feel guilt when we glimpse sense-derived visions of ourselves as free spirits.

The voluntary relinquishing of responsibility for our lives and actions is one of the greatest enemies of our times.

Our enemies are flat.

Our enemies are three-dimensional.

Our enemies are continuity and coherence.

Our enemies are restriction and confinement.

Our enemies are guilt and fear.

Our enemies are material.

Our enemies are direction and fact.

Our enemies are Because.

Image by Genesis Breyer P-Orridge

We are not seeking followers, we are seeking collaborators, Individuals for a visionary Psychick alliance. What we suggest next is not instruction. It is method — a method which can be used by anyone, alone with friends, regardless of any material or social circumstances; a method to be used by the Individual to break through to their deeper consciousness, where fantasies, ambitions and real wishes reside, the place where all dreams meet. People can most readily identify and relate to dreams that are sexual, and that is the primary reason for our choice of sex as a vehicle for this method to begin with. Our interest is therefore practical.

In our experience, although they might deny it, most people never ask themselves what they really

want, or they simply say they don’t know. But it is only once a person has learned to identify their true desires in an imaginary perfect world, where guilt and retribution are suspended, that they can hope to reach them.

Sex Of all the things people do, at home and in private, usually with close friends, sex alone is subject to extraordinary interference and control from outside forces. This is no accident. They recognize its power. Even if only for a few moments, Individuals can release a power and energy from within that renders any system of society, or regime, meaningless. It is a liberator. Even an Individual in solitary confinement can indulge in it and in their fantasies travel into any situation and possibility unfettered, and, at the moment of orgasm itself, be both blissfully vulnerable and undeniably free, elsewhere, filled by energy.

Accordingly, from the moment of birth pressure is exercised upon everyone to limit their release and enjoyment of this power. To limit and restrict the immense potential.

Of course the nature of this pressure varies by place and era. When specific laws becoum unenforceable for a time, more subtle methods are used. Social attitudes, anxiety, guilt, fear of ridicule and failure are all exploited, and diseases that attack only those who indulge in specific sexual activities are introduced. Most give in to this pressure in one way or another, permanently crippling their individual growth.

We believe that it is essential, if we are to survive and progress, that we first recognize, accept and ultimately reach our true sexual desires. This not only satisfies the body and consolidates the spirit but acts as an example for all our sexuality, so it seems crucial to begin at this universally applicable point and develop our awareness from there.

In our culture people have internalized alienating stereotypes that dictate their sexual and social interactions. This makes men agreeable to orders from authority figures and keeps women in line with accepted notions of propriety and authority, and binds up their sexual desire so that they will accept a generally subordinate role to men. The latter is propagated by those who are empowered by the patriarchal lineage which has been handed down through the ages, whose fear of the unknown — in this case women and feminine characteristics — has been countered by a bulwark of dogma which aims at controlling and/or degrading all those forces which they see as a threat to their reign.

By studying the oppression of women through the ages we can see in a nutshell the nature, methods and manifestations of oppression as it is used in any society and in any age against those who are pro-

life and expanding. Yet on a broad scale, encompassing both sexes, the repression of sexual instincts functions to make people submissive and inclined to irrational behavior, and thus paralyzes their rebellious potential. On a deeply personal level, where we enter the domain of such energies as might be called “magickal,” the effect of such conditioning is no less significant. Psychic energy and sexual energy are different names for the same force. By ridding ourselves of restrictions and the forms of control that have been imposed on us, we can come into our own on more planes than one.

Most Initiates of the Temple believe that there is a power and effect released by an orgasm, focused through Will, that enhances not only the process of Self fulfillment and contentment but also the achievement of creative goals. The strength of this process forces the hand of chance and brings close the objects of your desire.

Ritual Throughout history, man has used ritual to achieve spiritual results from simple physical actions. Recently its use has been limited to established religious dogmas, and since many if not all of these have fallen into disrepute or have come to be seen as irrelevant, so too has the use of ritual — but its use is far older and far more universal than any organized church.

*

Image by Genesis Breyer P-Orridge

Photos by Peter Christopherson

Any ritual is a way of concentrating and focusing those taking part on a particular aim or idea. It is only essential that the techniques employed have meaning and vitality for the participants. Seen without this belief, as many recorded rituals of the past are now, the processes can seem simply ridiculous, and the mechanical repetition of them certainly would be.

Initiates of thee Temple ov Psychick Youth have developed personal methods or rituals not only to strengthen and refine their inner objectives, both sexual and practical, but also to provide a fertile basis for those objectives to grow and becoum real. Although we have no vested interest in others

following this example, or contacting the Temple, it is possible that some people will wish to do so. Below are instructions on how to do this. Many people may feel unwilling or unable to put our suggestions into practice, due to the effectiveness of social conditioning. The Temple will only draw Initiates from those who can demonstrate in the manner indicated their resistance to this conditioning, and their commitment to the ideals of the Temple.

Thee Sigil Ov Three Liquids This ritual should be performed alone, on the twenty-third of the month, beginning at 23:00 hours, in a place where you will have no interruptions or distractions. Within the limits of what is practical, you should arrange the environment and atmosphere to be as conducive as possible to the execution of this Sigil for yourself.

If at all possible, a candle or candles should be the only source of light.

This Sigil must be performed naked.

One of the aims of the ritual is to concentrate your attention and energy on your most intense sexual fantasy. To do this you must first decide what it is, and write it down on a piece of paper. It should be what you think would generate in you the maximum possible excitement, pleasure and fulfillment, regardless of the identity, sex or age of those who take part with you, alive and guiltless. It is essential to be completely honest with yourself, and not write something because you think it might satisfy other people. Remember that the purpose of the Sigil is to make these things really happen.

Once you have written the fantasy on the piece of paper, you have to make the paper special.

To do this it must be touched by the three liquids of the body — that is, spit, blood and OV, which is the Temple name for the fluids obtained by masturbation, semen from the male and lubrication from the female. For example, first let a few drops of spit fall onto the page, and next a few drops of blood. You must use some kind of sharp and clean instrument to do this. Remember that only a small quantity is required, and you should use your common sense in terms of the method employed and of hygiene both before and after the ritual. Lastly, and in any way that is most pleasurable to you, bring yourself to orgasm and allow the OV to touch the paper. While you are doing this, concentrate not only on the inscribed fantasy, but also on the idea of the Temple and the fact that doing this Sigil is inevitably bringing closer what you really want.

You must then attach a lock of hair from your head and also some of your pubic hair to the paper.

Remember that these two hair types and three liquids may be incorporated on the Sigil Paper in any manner that feels appropriate to the thoughts thereon described. The basic actions outlined above should not be seen as a limitation. Leave the Sigil Paper overnight to dry in a safe place. On the next day send it to the Temple. You do not have to attach your name to the Sigil Paper if you don’t want to. All submissions to the Temple will remain at all times absolutely confidential, and will be stored in a locked vault. All applicants who complete this satisfactorily will receive personal encouragement, suggestions and directions for the subsequent month’s ritual. Completion of twenty-three such monthly rituals qualifies one as a full Initiate of the Temple.

Note: If you decide to do the Sigil, the responsibility rests entirely with you. You will gain from it, not the Temple. The Temple cannot accept any claims against it, arising from the consequence of the Sigil or any related matters.

The Sigil can only be recommended to those who have reached the legal age of consent in the country in which they live.

In modern society, most people are not able to tolerate concentrated religious thought. This is hardly surprising. Most religious and political groups of the last two centuries have stressed, among other things, the superiority of their leaders and the inferiority of the individual. By now the absurdity of this thinking has become apparent to most people, and a general resistance to any form of religious dogma has developed. There are a number of groups and cult religions that are repeating the old formulas of adoration of their leaders and the relinquishing of the cult’s followers of any responsibility for their own lives, but these are in the minority. By and large, people have lost faith in any spiritual teaching whatsoever, and have nothing with which to replace it. If we are to be able to suggest even guidelines in this area, it must be done without dogma and in ways that people will understand.

Pleasure has become something which people do not seek after themselves, but instead have presented to them in simulated forms through diverse media, thus building up a frustrating and paradoxical situation where an inherently active form of expression has become a passive pastime, and the results are that expression becomes depression.

Image by Genesis Breyer P-Orridge

People are constantly being titillated through advertisements and other forms of propaganda by a subtle use of subliminal seduction. Due to the one-sided nature of the affair, the outcome is inevitably frustration. When pleasure’s course is inhibited, it has the characteristic of turning into un-pleasure. When, in spite of continual high excitation, a person is not able to experience final gratification, a fear

eventually develops - not only of the final gratification, but also of the excitation that precedes it. This will effectively divorce the individual from his or her true feelings and instincts.

A long exposure to Televisualized Reality will have the effect of underlining people’s notions about their inadequacy. On an unconscious level, they will have to deal with second-hand traumas and complexes — a task made all the more difficult for the fact that, although the pseudo-experiences achieve their relevance by being linked up with the individual’s own experiences, that link is mostly superficial and difficult to trace. Electronic media is man’s latest sensory apparatus.

The manipulation and the use made of the sexual instinct through visual media has turned a large portion of people into unknowing fetishists — they are investing sexual energy in images and objects without knowing it, and are thus unable to reclaim and make use of that energy, as the magickal use of a fetish dictates. An essentially magickal act has become vampiric and one-sided. This process breeds a host of scopophiles, people who obtain simulated sexual gratification through the process of watching, where the illusion of active doing is obtained by turning another person into an object which is subjected to a controlling gaze. Scopophilia is, by definition, one of the component instincts of sexuality that exist as drives independently of the erotogenic zones. Indulging in scopophilic activity (and people nowadays hardly seem to have any other choice) can, in the long run, result in an unconscious acceptance of the separation between mind and body, sexuality being denied its natural course. The fragmented world-view that keeps people from drawing the right conclusions and seeking active release from their circumstances is reinforced. Over the last fifty years, TV has been the greatest single factor in the control of the attitudes of the people. Even if it was unintentional, which seems unlikely, the prevailing view of the world as seen by the writers, producers and controllers of TV companies has become the accepted “norm” to which the viewer inevitably compares herself. Of course, the world presented on TV bears little or no relation to reality, and as a consequence the viewer is left not only with a feeling of failure, but also of boredom with the “perfect” world on the screen. Even in the area of news and documentary, those interests that shape and control TV everywhere assume that “the public” cannot cope with the whole truth.

It is our intention to reverse this trend.

We have no desire to ape or emulate the slick perfection and sterile technical quality of traditional professional television. Perfect focus is not perfect content. We deal in implications, exactness of flow and image from a subliminal psychic point of view. It is only by doing this that one can hope to show life as it really is. All media systems devised by man enshrine his own limitations of development and fulfillment, his inner conflicts, his private fears of mortality — yet all media, including TV, are nothing but the decisions of men. Psychic TV will be activist, a positive statement of faith in the capacity of man. To cause things hidden in the dark to appear, and to take the darkness away from them.

Psychic TV is not intended to be a replacement for conventional programming, but rather the first step towards a de-programming, without regard for the preoccupations of commercial TV, or redundant assumptions about entertainment and value. At Psychic TV we accept and exploit the way TV is used by our generation, as raw material to be manipulated by the viewer. Dense enough to be interesting over and over, yet without punch-lines or obvious focal points to become familiar and bored with.

The Transmissions we are now producing are intended to be viewed between the hours of midnight and six a.m. We will not be giving any advance indication of the specific content of the Transmissions (rarely are people aware in advance of any momentous occurrence in their lives) but everything will reflect the way the world really is. If they seem to be emphasizing those aspects of life normally suppressed or censored as subversive, contentious, disturbing or too sexual, it is because that suppression is a deliberate attempt to limit the knowledge of the individual. It is our belief that truth and information about anything and everything must be made available in every way possible, if human history is to survive, progress or have any meaning whatsoever.

Genesis Breyer P-Orridge, 1982

A MESSAGE FROM THEE TEMPLE

I To say in day-to-day life that something is “obvious” means, more often than not, that one concedes a note of truth in exchange for a tolerance of the usual hypocrisy and conditioning. You can, for example, make your opposite admit as being obvious that there is no such thing as a theory that is absolutely true; that will not stop them in any way from continuing to brandish their “truths” as before.

Their momentary concession passes by a sordid business in which they buy their future peace of mind. A life without questions.

Hence, there is no higher aim than the obvious. It is to approach the closest to a truth which we know to be inaccessible but whose gleam we can see.

The obvious is a protection. Not only does it make people run away, but it also deceives by its vapid commonness, and by the fact that in flat people’s minds, whatever is simple cannot be serious.

Jean-Pierre Turmel, 1982

II It would be an illusion to think that the Individual can hide all the clues to his Oneness. Their task is therefore to see to it that all the clues are wrongly interpreted. Thus it is that they may seem to indicate a lack of individuality and create a feeling of disappointment rather than curiosity. This tactic gives us space and protection in the traps of time.

An Individual has many personalities or characters in the same time or alternate times (cognitive science supports this).

Most people, little by little, eliminate the personalities considered to be dangerous by their peer group or societal unit, and finally keep only the social personality. They are one-dimensional, flat people. But other people, called, paradoxically, “individuals,” are always trying to develop all their personalities, even if there is an internal conflict between them. So we can clearly see that the individualist person logically must use “we” to name themselves whilst the person who belongs to the masses must use the “I.” The first is multi-dimensional, the second is uni-dimensional.

One of the Temple functions is to encourage and support the development of multi-dimensional individuals. Hence our use of “WE” in our texts. Our enemies are flat.

Jean-Pierre Turmel, 1982

III Our stress on Se/f-discipline is important; it links the internal methods of ritual to our approval and suggestion of other forms of physical discipline to complement the mental and sexual ones. Hence you will often find that Initiates of the Temple will be engaged in such outside activities as marksmanship, martial arts, swimming and so on as an extension of the theory of maintaining and improving one’s focus and abilities. The point is not the skill itself, though we appreciate the practical nature, in a society such as ours, of an ability to defend oneself and be fit, but the application, the discipline itself. So one may be poor in terms of results, but excellent in terms of your genuine application to a skill that requires thought, co-ordination and a degree of dedication. A synthesis of physical action, thought, reflex and an analysis of both yourself and a target (real and metaphorical).

Genesis Breyer P-Orridge and Kim Klinzer Norris, 1982

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FAITH IS FEAR

The first lesson from which all others grow is the simplest. We are mortal. We all die. This is not a morbid wallowing in hopelessness. It is the ability to genuinely coum to terms with our physical transience that liberates us all. Many visionary philosophical systems include the “small death” in their ideas under one name or another. We all die. This realization, truly assimilated, can be turned to positive use, in that it spurs one to action, aware that all time is limited and no life span is certain. Every second counts and must count. This realization can also be used unproductively, crippling an Individual man or woman’s search for fulfillment of all their needs and preventing for all their life a complete integration of every aspect of their character and thoughts. The inevitability of death can be used by outside forces as a weapon to create fear. Religions use this weapon more blatantly than any other suppressive social regulation systems. They use fear of death to justify faith.

Note : Those who escape the traps of religion through a first-stage cynical knowledge of the hypocrisy of modern society, and the emasculation of their individual power to change anything, often seek oblivion from this knowledge — and so they use various drugs (tobacco, alcohol, tranquilizers and opiates like heroin) as a substitute for faith. They want to kill time. Religion wants to side-step time. Both are actions based on fear.

Mankind spends a constant amount of energy in self-preservation. The very phrase “self-preservation” implies a threat of annihilation and is triggered by fear of death. So in a very real sense, fear of death is present behind all normal functioning. It resides permanently in the unconscious, molding our image of ourselves in relation to an inevitable, inexorable crisis of death. Yet fear of death could not be constantly present in our day-to-day conscious mental functioning; this would be an intolerable burden. To behave “normally” the biological organism, the animal man, represses its knowledge of

death to acquire comfort. As things are, so they must change — so we are all socially and biologically conditioned to put away our fear of death, yet in a real paradox we become too efficiently oblivious to this fear in our conscious life.

The Temple tries to reconcile all our consciousnesses. To do this it embraces the knowledge of our own inevitable death with courage and uses it to justify action and the proper use of time. In actual fact, none of us know how much time we have, but when we do die it ought to be with Zero Regret. Zero Regret is the magickal state of inner balance and calm acceptance of the mortality of Individuals and the use of Zero Regret to channel all future action. The perfect state is to be sure that no time is wasted, no energy repressed and no fear hidden. In old language, we must experience the small death of literally facing ourselves, and facing the reality of a temporary metabolism — a limit on time. Time can be a tool, a liberator or an oppressor. When we claim time back for ourselves we are at last learning to be free and effective. Control needs time like a junkie needs junk. To escape control we must re-embrace our given time. Initially the human being has no apparent alternative but to succumb to a negative appreciation of death. To feel fear. The brain is genetically programmed for survival and will not allow itself to believe that it shall cease to exist. Thus, as we have already seen, the unconscious mind will seduce the intellect into ignoring logic and fact, a condition bordering upon hopelessness. It will ignore the lessons of experience and observation in favor of an inherited image of existence, and the affect of fear will be repressed. One will immediately becoum vulnerable to a desire for Hope that bypasses a confrontation with unconscious knowledge. Religion thrives upon this. It requires only an act of blind faith in exchange for guaranteed hope and salvation. It denies death and avoids the facts. In short, religion turns away from the truth. The Temple turns towards it. If you face yourself, you face death, and in this way only you can re-integrate your entire character and all its levels of consciousness and perception. This cannot be stressed too much or too often.

So, in religion all practical thought must be swept aside in a flood of faith. Answers becoum words, and facts becoum sins. This thing faith is the foundation of all religious thought. So powerful, yet fragile. Faith must be protected. Protected from doubt, protected from questions — it is seen as a constant that will not even tolerate thought. Its causes, its real essence, death, are so entrenched in everyone’s mind that it has becoum the basis of every society, and so every society has developed a system to protect it. Dogma. The equation, simplified, goes something like this: Dogma negates thought. Thought is the enemy of faith (therefore the enemy of society). Individual thought patterns are discouraged in order to preserve faith inviolate, to thus preserve society, to preserve the status quo and the vested interests of the keepers of faith and dogma. It is in this web that religion meets politics and they reinforce each other in a web of deceit. Those in power have a personal interest in channeling individual thought down safe, unthreatening avenues geared to the production of materials and services that are to the “benefit” of society, of the “greater good.” In other words you sacrifice your time, and your time is your most precious commodity. When you take yourself back it becoums priceless. People are deflected from the theft of their time and trained in how to produce and consume instead of in how to be engaged in their habitat and ideas. Politics organizes, religion directs.

From a child of five to an adult is a short step. From a newborn baby to a child of five is an appalling

distance (Tolstoy). Religion invades the child’s world. A child without guilt is thus given guilt. A child without fear is thus given fear. The only salvation offered is through faith. Faith, it is suggested, ends death. The price of cheating death through faith is, of course, submission.

People who are not satisfied with this situation, people who want proofs, who wish to develop a system without guilt and fear that absorbs and uses death as a positive and liberating knowledge are discouraged, ridiculed, treated with suspicion and often deliberately misrepresented in the media. They are, after all, a threat to society to some degree. They strike at the core of the trick that controls us, and so in a real sense they are dangerous. Thee Temple ov Psychick Youth is dedicated to the re¬ acquisition by Individuals of their allotted time. It encourages, it does not discourage. It stands as an example of what is possible. To be involved is to becoum very special.

With the passage of history, society’s control over individuals has been so progressively subtle that it has becoum imperceptible, perhaps even genetically inherited. Its very power lies in the fact that even its figureheads and leaders do not know its processes. Control is invisible. Time is invisible. Control is so able to shroud an individual’s perception of reality in trivia as to becoum a uniform reality in itself. A reality that cannot ask itself questions. That cannot even formulate a language capable of setting questions that might reveal the truth.

In an age of collapse and transition we must find a language. Away out of the corner donated to us by history. The human brain must develop, becoum the next step in evolution. It is, simply, that we must develop our latent neurological powers or truly die as a race. It is a war for survival. Through experiment, through exploration of these latent powers, by visionary use of science and technology, and by the integration of experience, observation and expression we must revere ourselves.

A reality that cannot face itself becoums an illusion. Cannot be real. We must reject totally the concept and use of faith, that sham. We must emasculate religion. The “universe of magick” is within the mind of mankind. The setting is but illusion even to the thinker. The Temple is committed to building a modern network where people are given back pride in themselves, where destruction becoums a laughable absurdity to a brain aware of its infinite and immeasurable potential. The Temple is committed to triggering the next evolutionary cycle in order to save this flawed but lovable animal man. The Temple is committed to developing a modern, functional and inspiring magickal structure. In engendering at long last the completely integrated and effective Individual. And this network of Individuals is in turn inevitably faced with a task of action to communicate survival and social evolution to others. We are the first truly non-aligned and non-mystical philosophy.

Fear breeds faith. Faith uses fear. Reject faith, reject fear, reject religions and reject dogma. Learn to cherish yourself, appreciate intuition and instinct, learn to love your questions. Value your time. Use

mortality to motivate action and a caring, compassionate and concentrated life. Genesis Breyer P- Orridge with Simon Dwyer, 1980

II

Temporary temple

Time is an infinite consciousness, often mistakenly named “God.” Time is omniscient, omnipresent, neutral. We ourselves are brief physical manifestations measuring our selfimportance against time. From time we coum and into time we return. It seems that most mystical faiths, occult systems, religions, “God people” beliefs becoum clearer and easier to follow if we substitute thee word time for thee being, entity, almighty adhered to as thee infinite in various group systems. The way ov thee TOPI nomad is to focus upon time itself as thee amorphous consciousness coumtaining all Thistories, Presence and Futures.

Clues In thee black house two voices contradict, each as hybrid as the other. Thee banality ov caring for style reveals a parable ov transient coumuting that revels in trivia. Thee function ov words to devalue vision and emasculate meaning flows through thee digestion ov popular culture. Thee ability ov words to describe no-thing accurately. Time coumvulsing as flesh makes real desire. Thee body focused as a vessel for transmission ov guilt and engrams. Behind thought is a series ov masks that mouth simple platitudes like “E L-OV-E U.”

Demand More ov everything for everybody. Money for everyone.

Result Our aim is wakefulness. Our enemy is dreamless sleep. Thee process is thee product.

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Title: Temporary Temple

Species: Aural History

Research Project: Cultural Engineering

This event was initiated by thee Grey Organization and John “ZosKia” Gosling on Saturn Day, July 28, 1984. It took place in a derelict circular synagogue in Drayton Park, London, Dis-United Queendom. Psychick Youth volunteers squatted thee venue temporarily. They swept, cleaned, removed trash, sealed broken windows, repaired toilets, and set up a drinks and food area. A TOPI banishing ritual cleansed it ov previous deities and inherited belief systems. Psychick Youth incense was burned and hundreds ov candles were lit. An electricity generator was hired, borrowed video monitors were installed in pyramid banks on thee tiered choral stage and a PA system was rented.

Invitations were passed out by hand only, discretely, as small as business cards, dark grey on grey. A secret howl in thee ambient night calling in thee growing pack ov wolves.

On thee night ov thee ritual, several hundred Psychick Youths, and Individuals ov thee Lost Tribe, from thee original first wave ov this move-meant, came out ov thee Shadow. Many are still active in creative and spiritual arenas; others have faded back into their social models, distracted, disillusioned or simply destined. So easy to burn out, lose your nerve and shy away from that leap into thee Abyss, such a loss to miss thee exhilaration ov thee fall into primal darkness, thee original sanctuary before even a sense ov self.

There were several police visits. Suspicious. They were told we were making a program about youth in an unspecified future time. Post-apocalypse for Channel 4. A nation’s strength lies in its Psychick Youth. It would take hours for them to thoroughly confirm or deny this tale.

If you release an action it will unfold. Old TOPI proverb

So... it happened. All present agreed. A unique ritual from thee street to thee Temple, from thee mountains to thee ancient stones. A clarity ov purpose, a unity ov intent manifested in a most inappropriate yet absolutely profound situation. Strange, and very special. When an idea ov an occult warrior underground, a chance to fight in thee old ways, using contemporary tools and symbols still seemed powerfully real and potent. Before thee heavy hand ov chance and will was burned with a fire ov betrayal and exhaustion. Yet looking into Them, Now, Next, there is still an unfolding, a scent of those dispersed circling ever nearer thee center once more.

We live, as ever, in a time ov sneering ridicule and Self-abuse. Thee Spew Age entraps thee fearful in thee chamber ov the-rapist, turning thee learning process ov a past into a bondage process ov a present, preventing thee next from ascending. Those who try are seen as weak, those who hide are seen as strong, those who forgive are seen as blocked, those who run are acknowledged as aware, those who care are seen as enemies, those who exploit inner pain are seen as love. Each y-era seems castrated, blinded by thee light, afraid ov thee sanctuary ov night.

Thee imprint Now is compete, not complete. To refuse is to be punished. Thee word “no” brings wrath, permission is equated with freedom, to explore consciousness remains a blasphemy. An absolute rule ov thee total, internal death ov Self-respect and hope, replaced by a glorification ov self-centeredness.

In thee land ov thee inadequate, all are numb.

At two a.m. thee police finally raided. Thee Temporary Temple had already risen in a cone ov flame, and released its energy into all. Material traces and detritus had been erased. Nought butter a few entranced stragglers remained by thee entrance.

This was a mystery playing. There were no pieces ov music within this project, only an ebb and flow ov sound, that tolls ghostly over an era. Genesis Breyer P-Orridge, November 1987, London / June 1993, California

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REVEALED MANIFESTATION

Thee Temporary Temple: A manifestation that revealed and refined many aspects ov thee shamanistic qualities that make up thee pagan nature. Thee destruction ov inhibition and fear brought down upon us as we are brought up. Everyone present was actively colluding in a ridicule ov bourgeois order and a celebration ov thee ecstatic. Those administering sound sources acted merely as catalysts to allow everyone present — themselves included — to becoum part ov a transcendental momeant. Ego forgotten, thee situation transient, butter thee ecstasy and experience fixed in our unconscious forever.

From thee obvious: b-earth to death, all is temporary, seems temporal... butter this is a transitory momeant. This event had no bounds in time. We looked in thee mirror ov our Selves and our being gathered together and knew release from thee programmed form ov entertainment that we usually receive. We were indeed present at a Temple. At a triumph ov thee flesh. A sacred forbidden place, quite literally, where thee spirit flowed like sexual fluid for our beings... a chantry ov our minds chanting thee same human desire to break thee bounds ov temporality, thee split that serves society’s controlling purpose, being a step onto thee path ov magickal practice... revere this night.

Brother Malik, November 1987 TOPY STEEL

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LEVELS OF MEANING IN THEE TEMPLE OV PSYCHICK

YOUTH

Four Facts

1 Possibility: It is real.

2 Clarity: It is unique.

3 Certainty: It is known.

4 Intimacy: It is immediate.

Demystification Demystification means not taking anything for granted, whether that may be your living situation, philosophical point of view or state of mind. We generally don’t stop and question ourselves very much about what we are attempting to do. Nevertheless, the beliefs that we hold dear are highly suspect. A belief could be any part of awareness that we simply let operate without attention. There is always a lot of background stuff taking place. When you look at this page, sign your name, walk up a flight of stairs or get into an argument, most of what you are doing is shunted outside of your awareness. Many of the processes that make us go on as we do will never be in our attention for our entire lives. We forget a lot of the past, we are confused about the present and we are ignorant about the future. Demystification means examining all of that. It also means examining why and how we are examining. Examining has a connotation of “operating on” what is being perceived; that we might be trying to reshape reality. Reality might also be trying to reshape us but, ultimately, we don’t really have to do anything to maintain the whole thing. We are always stuck in the middle no matter what we do. So demystification means not taking that for granted.

Our tendency is always to be busy. But behind the busyness there is no particular point. Similarly, our tendency is also always to be lazy. We don’t make any effort unless we are certain it will be for our benefit, no matter how illogical or self-destructive the action might be. We are impatient but also uncertain. A problem with many “spiritual” disciplines is that we add a layer of abstraction obscuring this basic process. We want to solve the problem, but we are ignoring the fact that it is we who stated it as a problem.

All sorts of things are happening which we may or may not want to have happen. Presumably we want to control the situation such that only things that we want to happen do happen. This is the problem that we perpetually try to solve without ever truly being successful. It is not immediately noticed why this is always the case. We begin to become skeptical of our situation. Usually that is the beginning: doubt. We begin to realize that our way of operating leaves too many loose ends.

You can see this in your living space: it is constantly in a state of progressive disorder from your actions. However, it is also constantly being brought back into order by your actions. Nobody else is doing it except you. It is also the case that it is never in a state of completion. It is never wholly satisfactory. Ritual is seeing this whole process. Your experience is not necessarily a personal commitment, but you cannot extricate yourself from it. So you have to live with that, use that as an inspiration.

Since there is no way out of it we are encouraged to not add to it unnecessarily. This is the process of demystification. We don’t actually stay the same, but we begin to divest ourselves — to experience some vulnerability. We can be wrong. It isn’t a problem. We can deal with the fact that we have harmed people. We can get beyond the psychological mire. In that way we can know vision, we can see. We can feel, be touched, hear, taste, smell. That could be our guide: just being whatever we are.

Individuality Individuality is an abstraction. You cannot really say that you have experienced individuality. Nevertheless, you cannot really take a holiday from yourself either. Formless, individuality is the foundation of appearances. There is no effort involved in individuality, undivided duality. It is whether you care to notice it or not.

The fact is, we don’t really know what we are. We believe we are. We don’t really know how this comes about or its fate for that matter, or if there is a fate. Without the crutch of identity, the constant cues that remind us to be something or other, what are we? Being something is inherently unsatisfying, stale yet enticing. We cannot leave it alone. Like mildew, habits build up, and they stick tenaciously to an impenetrable surface.

Individuality is a dead end. It is a hard end. You cannot hope to pose any questions about individuality. At the same time nothing is precluded. Everything is made possible in this empty arena. You cannot even say that you are alone. There is nothing to give up in the end. Discipline is foolishness. Nothing is lost or achieved. However, in this absence, communication becomes possible. There are sensations, thoughts, interactions. Situations arise pristine in precision and clarity, inescapable, a sharp chill, clean and sure in the silence.

Realizing individuality means not dwelling on the mind. What happens happens. Your search looks in the wrong direction precisely because it is a search. By giving up searching, by giving up relief, individuality is immediately apparent. There is no trick to individuality or exclusivity. It is immediately apparent. There is no trick to individuality or exclusivity. It is the ultimate occult

teaching, which is available to anyone, anytime. It is shock and familiarity at once. To realize individuality engenders tremendous confidence. You could say that not having anything to hang on to is a tremendous source of energy and inspiration, a quality of panic that makes you continually appreciate what you are.

There is no way to develop individuality. It is a constant. Individuality is neither created nor destroyed. We recognize individuality to various degrees depending on our willingness to do so. Like infinity, individuality is readily recognized but recedes from our grasp, our willingness or unwillingness to relate to individuality being equal. We are forced to come to terms with our snobbery, our lack of generosity, our inhibitions and holding back. There is no other way. We simply wear ourselves out with the whole thing. We are reminded not to take what we are too seriously. Individuality, the essence of ritual, is ultimately no achievement, timelessness in endless change.

Intention Despite its basic simplicity, intention is a very difficult point. It seems to take a lot of work to come to terms with. Normally we build on our experiences. Intention encourages us to work with the experience itself.

Without intention we are only reacting without an overall understanding of the process of our experience. To live intentionally does not mean particularly having a defined plan in place at every moment. Rather it is a state of continual accuracy in all of our actions.

Accuracy comes from two things: clear perception and uninhibited action. These two are linked, and in fact are not really different. Clear perception is receiving without hesitation and uninhibited action is the response: giving back without hesitation. We are acting in experience, not on it.

Hesitation is the perception that your security is being threatened in some way. In order to really give and take you need to give up security and accept the situation you are in as it is. Engaging in outrageous actions, however, is not necessarily giving up security. If you are without expectation, attempting to define yourself in some way is irrelevant. Similarly, without hesitation you can take responsibility for any situation. The normal concern over blame is no longer important. You simply take things at face value. Responsibility also means taking initiative. You do not need to follow precedent. What needs to happen is clear immediately. Frequently the straightforward route causes discomfort. It seems to focus attention on the basis of our anxiety, what we are trying to hide. The effect can be one of a rude awakening. It is necessary to experience our anxiety and discomfort and not try and gloss it over or shovel it under the carpet with technique. For this reason it is necessary not to blame others for our discomfort. Instead we could be grateful that we are being reminded of it. By being reminded of it we are able to work with it. The whole point is to notice it first before doing anything with it. Then one simply learns not to refer to it.

Intention lets you get into the groundlessness of your experience. There is no hidden maneuvering or agenda. It is quite simple. You want what you want, but it is not really necessary at the same time. You can drop it because you see that it is groundless.

Intention, obviously, applies in all areas of existence, and not just in ritual. It is what makes “ritual” ritual. Through intention you see that ritual is not necessarily a specific time, place or circumstance but rather your relation with that time, place and circumstance. Intention is not an attempt at gaining control but rather points out the essential needlessness of the game in the first place.

Ritual Without ritual TOPY could not exist. Ritual is much more than working with any specific practice. It enables a complete and coherent response to our experience. Ritual allows us to know the total integration of our experience as it is. It provides a bridge between confusion and certainty.

Ritual must be approached with care. It must be followed through thoroughly and completely. If you are piercing yourself, you know that halfway through you can’t say, “Oh, I guess I won’t go through with it!” It is the same situation in our daily existence. By not taking care or following through we continually pay the price of haste.

We tend to see problems as being inflicted on us from without. Similarly, we also seek salvation outside of ourselves. Being effectively reciprocal, suffering and relief are intimately linked. Techniques that work tend to make us more aware of our pain and, particularly, our role in it. They show us that looking elsewhere for satisfaction is fruitless. Eventually, we have to take responsibility for the difficulties we experience and not expect to be rescued from them.

To really get into experiences we have to let pleasure and pain happen in their own way. Thus, in order to really get into pleasure we must acknowledge pain. What prevents us from experiencing pleasure is fear — we anticipate pain. Similarly we try to shield ourselves from pain with hope — the anticipation of pleasure. To develop clarity we need to give up our expectations about pain and pleasure in a fundamental way. Otherwise they will constantly lead us astray.

By working with a structured approach we have some way to work with the raw material of our experience. However, adopting a certain approach does not guarantee expected results. We have to take the chance that we are on the wrong track. Because we approach any technique with expectations, we are inevitably going to be disappointed by it. Perhaps the function of technique is not just to be

“successful” but also to make us question our motivations and assumptions about it. We are very much a part of the structured approach of technique. That we take a proper approach to technique is vastly more important than any technique we might investigate. With a structured approach, even if the technique is flawed, it should be clear what is going on. Without it, results will be random at best.

Apart from what the source or tradition of the technique brings to the technique, what we bring to the technique consists of two parts:

The first part is a willingness to do the technique. This is a major stumbling block for most of us. We would rather speculate about what we don’t know than have to get into it and possibly make a mess.

The second part is that once we have thoroughly worked with the technique we need to evaluate what we are doing. It is necessary to give up the idea of searching for a reward in everything. Not everything works. Whether something works as expected or whether we want to continue with a certain approach is not the important point. Rather we need to clearly see where we are going with it. Otherwise our approach will become superstitious poison.

Working with technique requires both a willingness to surrender as well as critical intellect. Without both of these we are prone to self-deception.

Knowing our role in any success or failure we experience is an important point. Our disappointments are a reminder not to take what we are doing too seriously. If we have taken a wrong approach to a certain technique, we should acknowledge it — we can’t blame the chair we tripped over for our sore toe. Similarly, it is not particularly productive to dwell on our success either. We adopt techniques on the basis of other people’s experience. Without that experience and generosity we would get nowhere.

Ritual is not limited to technique. Technique is only an entry point, a way to get into experiences. Inevitably technique becomes extraneous. Technique for its own sake is an obstacle. There is always a danger of using what we are doing as a way to emphasize our exclusivity. Although we are always subject to other people’s prejudices to some degree, we do not benefit from exaggerating that prejudice. It is not necessary to concern ourselves with whether or not a given situation or tradition fits in with our own or another’s preconceptions of what is proper behavior. In actuality we are subject to the same deception and prejudice as anybody else. Without deception we would never have been inspired to work on ourselves in the first place. If everything is OK, why bother? The fact that we want to work on ourselves is just an inevitable part of the process of pain that everybody experiences in one way or another. There is nothing special about that at all. Thus what we are doing, whether it is

accepted or not, is not particularly a cause for self absorption or arrogance.

We need to let ritual permeate our whole life. When we are willing to give ourselves to it whole¬ heartedly, pain and pleasure become an ornament, both personal and ageless. There is nothing mysterious about ritual. By relating with our experience in a straightforward way, ritual is invoked immediately, anytime, anywhere. It is an open invitation.

Levels Of Meaning In TOPY The sigil is the result. That is the basic premise. When your whole life becomes ritual, then there is no distinction between procedure and result. Despite its seemingly arbitrary appearance in 1981, TOPY has a highly organized and self-consistent structure. This structure may not be so obvious to the casual observer. In fact, the early documents of TOPY appear to be somewhat incomplete. The purpose of this writing is to attempt to increase the understanding of the underpinnings and implications of TOPY so that individuals who wish to use the methods of intuitive magic may do so with greater clarity of purpose.

Four points seem to make up this whole: ritual, intention, demystification and individuality. These create a self-contained structure of interdependence. Each relies upon the other. From these four points, different links may be inferred.

The goal of sigilization is the coordination and eventual integration of various levels of awareness that are frequently in conflict. We need to connect with other possibilities of awareness apart from the apparently mundane consciousness that we are generally familiar with. That this consciousness is not so straightforward and mundane is the starting point for this natural process of discovery. Much of the process of sigilization could be properly summed up as the development of perspective, We begin to be able to discern the features of different states of awareness. In addition to these intuitively observed states, there is the functional architecture of the brain itself. This has a special significance in the symbolism and structure of TOPY.

Ritual is the concrete expression of experience. It is the foundation of awareness from which the other points are abstracted. Whether we are aware of it or not, we are always working on this level. Much difficulty is caused by the fact that we do not consciously acknowledge this under normal circumstances. Instead of working with our experience in a straightforward way, we invoke superstition and mystification, in many instances without realizing it. Ritual naturally evolves towards intention. Intention represents the state of complete self-acceptance and self-awareness. This state of equanimity is silence. From it the richness of expression is apparent. Ultimately there is no distinction of passivity or activity. One is able to work effortlessly and continually. Intention is the panoramic experience of the process of ritual.

Demystification begins with the process of doubt. It is a way of discernment. We need to know why. Demystification is the working of ritual over time. We work with ritual to find out. The critical quality of demystification is necessary if we are to develop accurate understanding. Demystification evolves naturally to individuality. Individuality is the primal experience of awareness before perception. It is the basic riddle of experience and the end of all questions. We just have to get into experiences. We cannot hope to codify or prepare them.

Looking at these four points from the perspective of space and time we can see the connection between the timeliness of ritual and the timelessness of intention. From space-time we abstract both process (demystification) and being (individuality). In demystification there is an ongoing sense of working with experience. In individuality there is an ongoing sense of working with experience. In individuality there is a sense of constancy or immutability. These qualities evolve naturally from the experience of ritual. Demystification suggests that situations are knowable. Individuality suggests that they are beyond knowing. Intention, the coordination factor in the puzzle, evolves from the combined intelligence of knowing and not knowing. The fickleness of time and the immutability of space are negated. One is perfectly coordinated in time and space, free in one’s expression. Demystification and individuality provide a mirror, the axis of precision, from which the meaning behind the experience is made more apparent. We begin to appreciate our experience more and begin to take more care in how we work with it.

Similarly, ritual and intention provide a mirror of our questions, the axis of openness, in which we know the equality of knowing and not knowing.

The four points of demystification, individuality, ritual and intention form an interdependent and self- referential whole. They do not point to any outside cause for their operation. Thus experience, any experience, is self-contained. We are not particularly under attack or being congratulated by any outside influence. We do not know the final direction of experience. It happens. Being both cause and effect, we work with it as it happens.

Sigilization And The Brain Sigilization is particularly concerned with the control and operation of the limbic system. The limbic system provides the functional ability to experience emotion. It is also important in the formation of long-term memory. It could be thought of as a fulcrum between the cerebral cortex and the autonomic areas of the brain — which, among other things, control sleep and sexual response. The brain, while composed of many sub-systems, is a functional unit. Sigilization is one technique that can reorganize the brain into a more coherent state of function. In the sigil one sees the various functional areas of the brain symbolized:

Ov: Autonomic brain.

Blood, Spit: Limbic system.

The Sigil Paper: Cerebral cortex.

The purpose of the sigil is to connect the cerebral cortex with the “lower” areas of the brain. The coordination of mental and bodily sensations is the primary purpose of the sigil. The limbic system assigns the weights of bodily and mental experiences. That is, it is critical to whether you are aware of a certain aspect of your experience. In various eating disorders, for example, the weight of the bodily sensation of hunger changes to an abnormal level, from being driven from consciousness in anorexia to being the main focus of attention in bulimia. The intended effect of the sigil is to balance the relative weights of mental and bodily sensations, heightening both. The subsequent release provides the impetus for the working of the sigil. While the content of the sigil might be subliminal the medium of sensation that carries the content is not.

The balance of the sigil also follows a horizontal axis in addition to the vertical axis described above:

Right Hemisphere (Intuition): Ini divi duality.

Left Hemisphere (Planning): Ritual.

Corpus Callosum (Connection): Demystification.

Effect of Sigilization (Integration): Intention.

Perhaps the accommodation of desire performed by the sigil is like the sweet taste of an apple. The apple is sweet so that you will eat it and distribute its seed. The apple merely produces seed. The sigil produces balance. If the sigil works then we are encouraged to continue with the process of sigilization, which in turn produces even more balance. Not grasping this point can cause problems. If we try to force situations too much there is a tendency for a backlash to occur. There is nothing mysterious about this. We simply stop paying attention to what we are doing. This negates any positive effect of the sigilization process. By realizing the self-contained, self-actualizing nature of experience, what we mean by ritual, such mistakes will become less frequent.

Sigilization is not the only method for working with the basic principles of TOPY. Other methods do apply and can augment or replace the practice of sigilization. The question is in understanding the underlying logic of your situation. You need to decide if sigilization is appropriate. In a way this is impossible to do. To really know what it is, you need to work with it on a practical level. It is very much a personal decision. Success reflects more your willingness to work with your experience than any particular result or reward. That you are rewarded by the process is a side-effect of the process itself. By developing insight, what we want naturally changes. We change and grow as human beings. This naturally encourages us to focus the direction of our energies towards working on ourselves. Will is not, ultimately, what is referred to by the expression “will power.” Will is release, the positive expression of energy. You simply let go of that which holds you back. Will is the natural result.

The Emperor’s Clothes Self could be said to be the buildup of memory. It is the identity that you are familiar and comfortable with at any given moment. Normally we have two beliefs about the self:

1 It is distinct.

2 It is singular.

We have a sense of the self as distinct because we believe that we exist amongst other similar but dissimilar beings. We can say that we are not another because of our experience of “other.” The difficulty with “other” is that we never really experience it. We are always involved in our particular point of view. If we suddenly took on another’s point of view, there would still be one point of view. We have to admit that “other” exists only as a convention. We use this concept or intuition to navigate around in the world where various perceptions exist in similar or dissimilar states. Without any evidence to distinguish more than one point of view, self is impossible to determine. That self is distinct is a fundamental belief without which the whole experience of self will fall apart. In its stead we have to consider that self and not-self are indistinguishable.

The singularity of self is a theory we create based on our belief in a distinguishable self. By singularity I do not mean a “single” irreducible self but a consistent self-image or set of self-images that occur on a continual basis. This theory of self tries to set up various emotional experiences for itself and then evaluates those experiences for success. The sense of success feeds back into the system as it itself is emotion. Emotion is a sense of energy or change in the system of self. Emotion, however, is not in itself a theory of self and exists interdependently of the self’s self-image(s). Ironically, emotions, which provide the means for the creation of self, are also the means of its destruction. Singularity implies permanence, which is in conflict with the capriciousness of emotion.

Working with magick, we need to be realistic and to be willing to discard that which is unnecessary. If we believe magick is the exercise of intention, any reliance on self deception puts us on shaky foundations. If self is indeterminate then we must modify our magickal work to accommodate this fact. The question remains: Isn’t magick just irrelevant without the self? Perhaps we need to give it up entirely, to not even start from scratch. Whether this affects our actual practice is another matter. We are reminded of our nonexistence from working with concrete situations. We cannot really abandon the fact that we exist in a concrete, perceptual world.

Working without reference to self cannot occur without a living experience of the ephemeral nature of the self. To accomplish this we need to work with awareness itself in some fundamental way. We have excluded awareness from our working if we rely on a notion of self. Self is any predefined id/entity or goal. If we have a goal whether or not we achieve it will be the same since we have not dared to ask

the fundamental question.

Magick that does not invoke the self, search for a “higher” purpose or attempt to solidify itself in achievements is a radically different thing from what most of us might consider to be normal magickal practice. But if we examine what we actually do do in our practice, we can see that this possibility does spontaneously crop up even if it is ignored. Usually we look for the extraordinary to distract us from the fact that we are not really doing anything.

If you are dreaming that you are naked, you believe that you are naked but you do not believe that you are dreaming. Working without the self is to see that you are dreaming as well. At least that is the beginning. Knowing that you are dreaming may not change the contents of the dream but it may radically change the character of the dream. By knowing that you are dreaming you are free to give up the idea of being a fixed character in the dream.

While we might feel that we do not have the same freedom in our waking situation (and in a sense the main purpose of magick is to unite the waking and dreaming states) the same possibility applies. It applies because waking in the dream is a state of awareness. Anything we do to invoke it is merely a provocation of awareness. Since awareness applies to any state of mind, since we cannot escape mind for even a second, the same logic applies: We can be in on the joke any time we wish.

Magick without self is both work and play simultaneously, both pain and pleasure. We work directly with the raw materials in this case. TOPY is in a unique position because of our lack of tradition. It is easier to discard any unnecessary accoutrements to our magickal work. Really the whole thing is a question of interpretation. What do you believe you are doing?

Coyote 37

t

CONSTRUCTING THEE CROSS

Speculations — About A Few Ambiguous Details Life is like an investigation, almost a detective story, whose mystery we never manage to unravel. The theories formulated, often invalidated, never turn out to be true (at best we remain hopeful). Their nature is always to be hypothetical and, in the end, simply spiritual points of view.

We should also admit, however, that this is the essence of the pleasure of living. We should never confuse speculation with reality, but on the contrary admit that we are condemned to take our pleasure from that difference.

The Common Denominator Through the medium of Throbbing Gristle, and through that of Psychic TV, and the various texts, Genesis Breyer P-Orridge talks to us of his fascination for the figure “3.”

Coming as we do from a Christian culture, we think first of all of the Holy Trinity. But in all times and all places, this number has had preponderant and symbolic value: It can designate the spirit, the soul and the body, or again (still according to the Qabalah) the subject, the verb and the object... For others it represents the phases of existence: birth, growth and death.

For George Dumezil, society itself is tripartite: the priest, the warrior and the producer... Alchemy would take it to have three ways (humid, dry and royal) and astrology, three phases (evolution, culmination and involution).

“Descending” — The title given to the concert, one year after the fact, by Genesis Breyer P-Orridge. Such a delay for reflection can only indicate an extreme significance.

For personal reasons this descent incites me to think of the “fall.” It can be seen at the top of the poster made for the concert (cf. the single Roman P.), and ineluctably falls back. Those who are under (or who place themselves under) the sign of water are condemned to the cycle of the eternal return. But it must also be noted that the first of June, 1984 (the evening of the concert) happened to be the day following that of Ascension (a religious feast and holiday celebrated in France).

Christ having ascended into the heavens, this “descent” would therefore designate the fall of the fallen angels towards hell and its underworlds...

Who would be surprised? Has not Genesis Breyer P-Orridge already used letter paper decorated with his own portrait representing himself as the devil or Satan? Finally there is the cross with the three horizontal branches, the omnipresent symbol of the group (Psychic TV ).

Such crosses are rare and seldom used. The only one that I know of is the “papal cross,” whose characteristic is to have a central branch longer than the two others. The one worn by PTV would thus be (the central branch thus being shorter than the two others) an “anti-papal” cross.

The insistence with which this cross is not only reproduced but also highlighted underlines its symbolic importance.

The highlighting culminates with the image of the cross in flames, filmed on video at extreme length. A reference, albeit an obvious one, to the megalomaniac rituals of the KKK (once again the number three), but which should not eclipse the fire itself, a vital and primordial symbol if ever there was one.

If we imagine that the median axis of this cross (the symbol of PTV) divides it into two symmetrical parts, and if we consider only the left part, we see that the figure “3” appears... A peculiarity that logically brings us to consider the right part with equal interest:

The symmetrical equivalent of the figure “3” turns out to be the letter “E.”

“E” as in energy, which is what comes to mind first of all. But the symbolism of the letters takes us back to the ancient Gods, to the Greco-Roman mythologies. The “E” designates the goddess Vesta (Hestia in Greek, beginning with the letter Epsilon, corresponding to our “E”). She is fire by principle energy in its purest form.

It is the fire of Hestia that the mystic visionaries feel burning in their bones.

Emmanuel, Highlights of Ancient Greece, 1963

By extension she is also the goddess of the home. In the letter “E,” onto the vertical line designating the flame, is attached the father for the highest line, the mother for the lowest, and the child for the median.

The family has become the capital theme of the life of Genesis Breyer P-Orridge, as much on the personal level as on that of the public by means of Psychic TV and Thee Temple ov Psychic Youth. (It is not unreasonable to remember the fascination of Genesis Breyer P-Orridge with the Manson family.)

As in all other primordial symbols, fire is ambivalent. Its origins are equally as divine as demonic, representing spiritual growth (the rising flame which mounts and illuminates) as much as psychic regression (the underground fire, crawling and consuming). The symmetrical symbol of water is, however, of the same nature, since both have purifying virtues. Do not let us give into the contemporary habits and consider these symmetries as being oppositions; let us rather see them as in the times of the Greco-Roman paganism, as complementary.

The fire in mythology, in another incarnation than that of Vesta, we find associated with Vulcan, which (in agreement with Jean Haab in The Alphabet of the Gods) we shall write as Wulcan, thus associating it with the letter symbol “W.” As a preliminary we shall note that this “W” is obtained by a ninety-degree rotation to the left of the letter “E.”

Wulcan is the underground fire, that of the forge, close to hell. It therefore indicates metal, which has for all time been associated with the idea of magic. Psychic TV introduces the symbol of metal, essentially in three forms (once again that same number!):

1 The knife, obviously a phallic, active instrument inducing the idea of sacrifice. It marks the flesh of the initiate into Thee Temple ov Psychic Youth with three horizontal slashes.

2 The bracelets of copper, feminine symbols clasping the wrist (the fist as a symbol of power). Incidentally, copper designates Venus.

3 The metal rings used for piercing, as much to decorate as to prevent the open flesh from closing up. This meeting of flesh, sex and metal is in no way surprising for those who know the theories of Jung relating metals to sexual desire, to the libido.

The hidden message of “piercing” is highly troubling and mysterious. What is to be thought of this masculine sex piercing by a ring (the feminine symbol)? A desire for the feminine sex to become “penetrator” and the phallus the “penetrated”? A desire not for castration but for reunification? The theme of fire in itself is unavoidably linked with that of sexuality (the fire obtained by rubbing), sexuality constituting the psychic binder of PTV.

The “W” designating Wulcan, if we take the symmetrical point, or if we make a rotation of ninety degrees to the right of the letter “E,” the letter “M” is thus created, which designates Mercury (Hermes). With the “M” we arrive at the ultimate stage of this journey towards the letters presiding over the existence of PTV and its destiny. The most hidden of them in fact turns out to be the most important, its action, although essentially occult, consists in linking the other letters together.

Mercury, the god of messengers, the god of discovery, the god of synthesis. He permits the perfect conciliation between these fundamental themes of metal, water (the liquid element) and fire. Mercury, “the sperm of metals” as it is designated by the Freemason’s catechism of 1766 ( The Flaming Star by Baron de Tschoudy). A liquid metal presiding over all mutations, over the union of all opposites.

Mercury the winged god is also the bearer of the Caduceus wand, whose two entwined snakes symbolize the Dionysian synthesis of symmetric principles: good and evil, fire and water, diurnal and nocturnal, masculine and feminine... at last reunited.

[It is Mercury represented (such as Saint Christopher) making Agni the God of fire (for the Indians) cross the water.

It is Hermes, psychopomp accompanying the dead from the world of the living towards that of the shades.

Hermes Trismegistus (thrice great), the founder of alchemy — “he who possesses the three ministries,” “he who dominates the body, the soul and the spirit.” (Jean Haab, The Alphabet of the Gods, 1979)

This alchemical Mercury, sometimes represented in the form of a wolf holding a lamb (the

Philosopher’s stone) in its mouth.. .thus bringing us back, in such a forceful way, to this other recurrent theme of PTV.

O Great Mercury of the Wise Ones In you is unified silver and gold Drawn from power alive

Mercury, all sun, all moon, triple substance in one

Unity which shows itself to be triple, O sublime Wonder!

Mercury, sulphur and salt

You teach me that in three substances

You are only one.

Marc Antonio Cassellane (Translated from the Italian under the title Light Revealing Itself From the Shadows by the Baron de Tschoudy, 1766)

Finally, Mercury allows us to evoke Venus once again (compare with the text accompanying the PTV single Roman P.) — from the encounter between these two divinities (Hermes and Aphrodite) was born Hermaphroditus, the androgynous, having at the same time the feminine and masculine sexual attributes.

Indifferent to its monstrosity, the hermaphrodite has gradually become a savior who masters conflicts. During the course of the evolution of civilization, the original bisexual being has become the symbol of the unity of the personality, of the “oneself ” in twhich the conflict of constants has managed to calm itself. In this way the original being, already being from the beginning a protection of the unconscious entity, has become the far off goal of the “realization of oneself ” of the human essence.

C. G. Jung, Contribution to the Psychology of the Infant Archetype (1941)

Mercury, the god of Hermetic Science, but also that of Hermeneutics, the god allowing us to solve the problem of trying to square the circle.

Jean-Pierre Turmel, Rouen, August 15-25, 1985 (Translated by Malcolm Duff)

hhs

Ill

Thee black book

SIGILS: FOR KALI AND EDEN INTRODUCTION

In thee five yeras since thee first edition ov this booklet was published, thee Temple has grown immeasurably through thee 1-ov-e, trust and dedication ov those who care. Thee aim ov this extensively revised edition is to bring this energy we have gained, this 1-ov-e we know, this magickal journey we share, to a new and wider circle. We know that those in contact with thee Temple are dedicated to a vision ov a fiercely Individual mode ov life, and it is our deepest desire that this dedication be given every opportunity to find expression in thee face ov thee cynical and reactionary hand ov Control. Thee method could not be simpler, and its potency cannot be denied. Thee Temple seeks to return to thee Individual all that is truly theirs, to awaken thee reality ov dreams, and to crush thee imposed conditioning ov a society scared to look itself in thee mirror, scared to place life ahead ov death.

No matter what difficulties we face from those who would deny us our way, thee Temple will continue to use every means at its disposal to ensure that we are not thwarted. And thee most powerful weapon we have is thee Sigil, thee magickal process by which we charge our dreams and desires, and make manifest their living beauty. It is to thee Sigil that this book is dedicated, and to all those who know.

Everyone who is active in thee Temple, who has freely given their coumitment to its aims, realizes that this is no part-time easy answer that we give. It is a case ov total coumitment; butter there is also no-one in thee Temple who has not found that through this coumitment coums a new and vital energy that makes thee sacrifice an act ov 1-ov-e, a way ov living that brings its own reward through thee development ov strength, purpose and freedom from all that denies us our destiny.

Thee TOPY network spans thee Western Hemisphere, its aim is to create an alternative system ov information exchange to counter thee spread ov lies disseminated by thee mass media and thee governments ov Control. And thee growth ov thee network, thee continual development ov new Access Points in thee UK, Europe and America is proof that we are winning. Lines ov coumunication grow stronger daily as we share with each other thee experiences we have gained, thee lessons we have learnt, thee 1-ov-e and anger we feel. So it is with thee Sigil. Just as we work to share all that is important to us with you, so by sharing your experiences with us can we all move ahead together as Individuals; not as sheep who follow unthinkingly.

It is always a question ov independence. We are not here to convince thee doubters, to dominate thee weak, to act as crutch or place ov refuge. We are not saviors or dogmatists. Everything that is gained is from within thee Individual, only it was previously asleep. We simply help to awaken thee truth ov desire, and by thee development ov individual thought and responsibility show how it is possible to

act on that knowledge.

Our system is functional: that is, it works. And thee result ov this is that we each find our own way, not one dictated to us by others. We remain linked by friendship, not by need; a friendship born ov true understanding and not simply thee freak ov circumstance.

Thee Temple ov Psychick Youth is a network ov Individuals. That is how it should be, and that is thee only requirement.

1 As we have said, Sigils have a functional purpose: they serve as a direct means to make what you want to happen more likely to happen. Butter they are quite different from systems based on faith and false promises. They cannot guarantee anything; they can only help release thee potential that already exists within. And as it is a system for thee Individual there is no right or wrong way — what is right for one person may be entirely inappropriate for another. Therefore thee method is one that must be developed personally, so that thee Sigil as performed by you is something wholly ov your own making, reflecting your own personalities and experiences. We offer only guidance and encouragement, not instructions and rules to obey. We leave those to thee Controllers, thee ones who seek to generate uniformity ov thought, and who strive to create a passive and compliant populace thinking along rigid and conditioned lines, unable to take responsibility for their own lives and actions.

We are sickened by thee negative attitudes ov right and wrong that are promulgated in thee mass media: that if you do this you cannot do that, if you think this you cannot think that. It is a system that destroys thee Individual; destroys thee ability to think, to question, to force thee hand ov chance; destroys thee will to live according to who you really are and not according to who they say you are. Sigils break down this conditioning, awaken thee possibility ov change and experiment, give back thee joy ov a life rich in experience and challenge.

Sigils are as much about learning as anything else. Not only learning thee method that works for you, butter also learning who it is that you really are, what it is that you really want. A result ov this is that it may take some time before you discover thee method ov working that is best for you, and you may find that thee results ov your Sigils are not as expected. This is not thee result ov getting it wrong, it is thee natural response caused by thee first steps on a road ov discovery. For example, things may not happen in thee order you had expected, or they may take a different form. Thee identity ov thee people involved may be unexpected. Butter if you examine thee results ov your work closely and honestly you will find that these differences — these moves away from thee pre-conceived — reflect thee true aim hidden within thee Sigil, thee underlying qualities ov it. Thee reason for this is that your conscious image is not thee real object ov your desire; thee conscious wish, after all, being subject to

thee conditioned responses thee Sigil is designed to break down. Thee results are often more expansive than you could have dreamed, more radical than you would have consciously dared hope. Put simply, what you expect is not always what you really want. And what you think you want is not always what you really want.

Our concern is with thee Individual in thee modern world. Accordingly our methods are designed to meet thee circumstances that prevail today. They are not occult in thee way that word is usually understood, they rely only on thee intuitive use ov that which we already know, directed with purpose. It is a maximization ov thee powers ov thee brain, a joining together ov conscious and unconscious will so that through thee use ov Sigils thee Individual can move towards a desired goal free from thee constraint ov confused ideals and personal contradictions. Unlike much that is called occult, we do not rely on dogma, mystification, references to orthodoxy or thee mimicking ov previously effective butter now redundant rituals, rules and experiences. We believe that thee strength needed is already living in each ov us. It is simply that we need to tune in to thee right channels, see clearly and act on that vision. And that vision must be fiercely personal, not thee dictate ov some other who tries to impose their will on thee Individual, or some corporate view that leaves nothing to chance and tells us that dissent from thee common ground is a sin.

A great deal ov energy is wasted on arguing over thee validity ov much that falls under thee general heading ov “occult” — whether things are real or imagined. Much ov thee evidence to date is confusing, partial or fabricated to meet a given need. This is thee result of research being misdirected, and thee will to understand being compromised. It is better by far to accept “occult ” experiences as they occur, to recognize and interpret them personally without trying to fit them into a pre-defined system. Thee Sigil strengthens basic human skills, re-awakens thee intuitive understanding ov thee relationships between events, breaks down linear modes ov thought that offer only tunnel vision and answers that are defined in thee question itself. Thee Temple believes that thee best judge ov truth is experience, combined with an attitude that engenders a discriminating eye hampered neither by prejudice nor fear. Thee Sigil is thee internal working ov thee brain, externalized; thee manifestation ov inclusive will directed outward to positive action.

2 In Thee Grey Book we discuss thee Sigil ov Three Liquids, which encoumpasses thee essence ov thee practical methods we employ; butter it should be remembered that everything we say is only a guide to further experimentation and not a dictate to be followed in blind faith. Thee Temple is not about instruction, thee giving ov set patterns and modes ov behavior to follow, for that way no-one learns anything, there is no progress, no interchange of ideas and 1-ov-e. To slavishly follow ideas set out on a plate is to abdicate responsibility, to lose one’s individuality in favor ov an easy, butter doubtlessly wrong, answer.

This may seem hard to those who feel uneasy about how to proceed, who are used to doing just what they are told and no more, butter that is thee point. Thee Temple is about getting rid ov those attitudes

which ultimately lead to indifference, getting rid ov thee fear ov experiment and genuine exploration; instead our methods create in thee Individual a precise knowledge ov their own existence, desires and capabilities in thee most creative and positive light possible. And they force thee acceptance ov an attitude ov living that will reflect that knowledge in a direct and practical way. It is only by embracing their individuality that thee Individual can truly coum to thee understanding and fulfillment ov their goals. Anything else is pointless, a waste ov energy, a misdirection ov purpose.

So what we are saying is that while thee basic format is one that can be used by anyone, it is also one that requires absolutely thee direct and personal input of thee Individual to be wholly and perfectly effective. Specific details can and should be arrived at by you. And they can include or exclude anything that we have said: intent is all, as is an ability to focus on thee goal.

Nonetheless, we recognize that guidance can be useful. And neither do we forget that Sigils, in one form or another, have been practiced throughout history. In order to illustrate what we mean, and to encourage your own experimentation, we include here examples from both historical and present-day sources.

Thee following is quoted from a book by Austin Osman Spare (1886-1956): Sigils are used to enable two things to occur.

1 Effective communion with unconscious levels.

2 The lodging of a desire or wish at unconscious levels without

the conscious mind being involved or aware.

My formula and Sigils for sub-conscious activity are a means of inspiration, capacity or genius, and a means of accelerating evolution. An economy of energy and a method of learning by enjoyment.

For the construction of Sigils the ordinary alphabet is used. The desire for super-human strength could be formulated as follows:

‘I desire the strength of nine tigers.

In order to Sigilise this desire, put down on a piece of paper all the letters of which the sentence is composed, omitting all repetitions. The resulting sequence of letters, IDESRTHNGOFMY, is then combined and incorporated into your Sigil. (This sequence of letters is called a glyph.) The wish, thus Sigilised, must then be forgotten; that is to say, the conscious mind must desist from thinking about it at anytime other than the magickal time, for the belief becomes true and vital by striving against it in the consciousness and by giving it (the Sigil) form. Not by the striving of faith.

By virtue of the Sigil you are able to send your desire into the unconscious (the place where all dreams meet). All desire, whether for pleasure or knowledge that cannot find natural expression, can by Sigils and their formulae findfulfilment via the unconscious.

EXPERIENCE IS BY CONTACT

THE GREAT EXPERIENCE: SEDUCE THYSELF TO PLEASURE

I AM THE POWER OF MY DESIRE

The energising of such a Sigil must occur at a special time. At the moment of orgasm the wish must be imperatively formulated. It is not in the actual Sigil that the power resides (this is merely the vehicle of the desire) but in the intent with which it is despatched at the moment of exhaustion. Any glyph, personal or traditional, may be used as a Sigil. If personal, it must be the specific vehicle of the desire and designed for no other purpose; if traditional, it must have received a new direction which thereby consecrates it to its secret purpose. Powers of visualisation, and self-discipline and concentration are qualities necessary.

3 Thee following are thee notes ov a current Individual ov thee Temple:

Thee aim ov thee Sigil was to overcoum personality traits exhibiting weakness and passivity. E desired thee strength that E knew was within, butter which was hidden. Thee clues as to how to attain this had emerged during earlier work — though they had been unclear at thee time — and in effect amounted to a reclamation ov an earlier state ov being that had been shrouded by years ov

continual conditioning. E had been forced to play a role that was not mine. My aim was to reclaim thee power ov my Lion, my sun-sign which E had long rejected. E had thought E was not a Leo.

E began by preparing thee ritual space and gathering objects used in earlier Sigils. Then E set out my intent in words:

Tonight E seek thee root ov my strength.

E draw out that which is there butter hidden.

E call on thee Pride and Grace ov thee Lion.

Thee King ov thee Jungle that strides forth in thee knowledge ov its beauty. No more afraid ov its shadow.

No more afraid ov thee mouse.

No more afraid ov fear.

No more afraid ov life.

Tonight E call on thee Lion.

Thee ruler ov my Sun.

E call to thee Lion within, asleep no more.

E call to thee Lion ‘Come Forth!’

E command ov thee Lion: ‘Come forth!’

E demand ov thee Lion: ‘Coum out!’

Thee room is calm with thee flicker ov candles, and music plays though E notice it not. E adopt a certain posture to restrict movement and work inwardly, calling on thee Lion within, demanding ov it as a right, not asking meekly. Facing thee challenge head on, E do not flinch or shirk. E build a burning passion inside and direct it towards my goal. Demanding, urging myself to go on, E rock back and forth to summon thee strength. Deeper and deeper E go, disregarding all else. E Will success.

Thee outside is as nothing. E travel to thee plains. E am with thee lions as we hunt and play, kill and eat, and see thee vastness ov thee grasslands, thee sun beating down, thee wind hot on thee face. And we are lords ov our domain. Fearless, without peer. E see through lion eyes, my skull that ov thee beast. E roar inside as thee lion roars, no more asleep, butter awake, prowling; proud and strong.

E force thee issue always, claiming back what is mine. E invoke and

E invoke and E invoke...

And thee call is answered. Thee strength wells up in me and E act with purpose, thee directed force ov will. No more thee passive onlooker, E initiate my action with certainty.

And then E prepare thee Sigil paper, thee record ov what has passed. E begin with a sign ov Leo, butter add in words all thee attributes ov thee Lion that E wish to claim. These words are placed around thee figure ov thee Sun. Thee work is pleasing to me, for it is natural, unforced and has taken on a life ov its own. In thee words, and in my mind, E recall past events: events that might have seemed small butter which E can now see had caused thee lion to sleep so long in its lair. E learn thee reasons for this long sleep, and know that they hold true no more.

Only when E am sure thee paper is coumplete do E anoint it in blood and ov.

E do not always work this way. Sometimes thee preparation is slow, deliberate, thee creation ov a Sigil over several weeks as thee idea grows, takes form inside. And so thee paper becoums a

reflection ov many aspects ov my inner self, taking in thee changes, thee intuitive butter not understood thoughts that flit into consciousness. It is a process ov revealing. Only later do thee meanings ov all thee images used becoum clear, especially after the ritual is coumplete. Then E can look back and see thee form ov my weaknesses, thee basis ov my strengths; and use this knowledge to direct my actions. Thus it is that thee unconscious instructs thee conscious, and thee two parts work together in unity ov purpose. With this knowledge E can go about thee practical business ov achieving my goal with an open mind, and eyes that see clearly.

No two Sigils are alike. E change constantly with thee work, so that what seemed unthinkable three months ago is second nature now. And what was important then, and difficult, is now passed by or thee way seems so obvious that E can scarcely believe E once viewed it as a problem. More than anything, that is what E have realized: that Sigils release an incredible power for action. If E were not experiencing it E would not believe it possible. Butter it is, and E know that E will never go back to thee safe life ov conditioned acceptance that flickers like thee dying TV screen from one unchanging day to thee next. Now, every day brings new challenge, new risk, new joy. And E meet it all with relish!

4 This next passage shows a quite different way ov working, and thee effectiveness ov collaboration within thee Temple:

This did not start off as a Sigil. I wanted to set up some objects to photograph. But as we started to lay them out we couldn’t help but make it into something more. As soon as intuitive thinking takes over, the frame of mind and atmosphere obviously changes with it. We started to lay out skulls, feathers, bones, dried reptiles, crystals, carved wooden objects... Eden 211 put on some ritualistic music and we lit candles. I started to thread together a rosary, threading on a Psychick cross, half-heartedly counting twenty-three beads on either side, but leaving the other half to chance — hoping numerological as well as neurological magick would be taking place that evening. Eden 211 was burning candles and joss sticks in a round metallic container. He was adding animal fur and photographs, amongst other things, and dripping wax around the edges of the container. The contents looked like our own inner world — and we were in charge. We could blow out the flame. We could use the candle for light, warmth or to burn. The ash may fall off the joss stick, but it doesn’t disappear. The wax may drip off the candle, but it just adds to something else. As Eden 211 dripped the wax around the container’s edge I thought “ov power” — he was giving the wax in the same way that one releases energy — giving away in order to gain in another way. This is very hard to explain because this was very much intuitive thinking; but it seemed to make sense to both of us when I said it at the time. When I had finished threading the rosary I draped it over the three central skulls, then took two ready-made rosaries and put one around the female carved figure and one around the male, then tied the three rosaries together, therefore linking the male and the female — pandr ogyny /equality /oneness — no separation. I could see the dog’s silhouette lurking on the landing like a wolf protecting us. She seemed very understanding and wise that night. As the night went on I started to be reassured that I was in control of my life totally, and the most important thing to me is independence. It returned to me that understanding and compassion are very important if people are to respect each other as Individuals. Without these two words privileges start — resulting in bitterness and secrets.

The triangle of barbed wire was speared through the head/eye of one of the skulls. I saw it as being trussed in some way — it was not as independent as it might be; I could relate to it. I took the barbed wire out of its eye so that it was free and placed it on top of the corner of the triangle. To remove it from the triangle of barbed wire would be to separate it from the body’s oneness and true will. To separate it would mean an easier existence for now but it would be escapism and result in double trouble eventually. “Those who do not remember the past are condemned to repeat it”... also the law of karma... Throw a boomerang, turn your back and it comes back and hits you on the back of the head. I removed the skull so that it could be removed.

A way of coping and gaining wisdom without getting tied down and knocked down by ir relevancies... Rising above without avoiding issues. I decorated the skull with beads, a Psy chick cross and wax that I had burnt onto my hand.

It occurred to me that the human skull in our layout was God — this amused me. Then I realized it was true. The WoMan was and is a god.

I later counted the beads on the rosary and I had put on forty — my Kali number. The Psychick cross made it forty-one. 4+1 =5 /2+3=5. Twenty-three is my number. I then saw that the rosary I put around the female belonged to Eden 211 (male) and the rosary I had put around the male was mine (female.)

I finished off my camera film at the end of the Sigil — photo number thirty-six. I turned and looked at the clock, and the minutes said thirty-six. I felt happy again, against all odds. It had been a terrible day but we had made it special. I felt in total control and nobody could touch me unless it was with love.

Notes on Sigils by Kali Four Zero

A TOPY ALPHABET OV DESIRE/RISE

A Thee moment ov orgasm is central to thee process. It is special, and all should be done to make it so. Thus we decorate thee moment as we would a jewel, with all manner ov objects and actions that are precious and personal. Like gifts to a lover, we consecrate thee moment in 1-ov-e.

B We say to make thee room or space ov work special. We say likewise ov thee interior mood, for so thee one is physical, so thee other is psychick, and our aim is to join thee two to a single purpose.

C In sex, physical self-consciousness is abandoned in favor ov intensified sensual pleasure. In sleep, everyday consciousness is abandoned in favor ov thee unconscious, thee world ov dreams. In Sigils, thee two states meet in a single act, and so is released a special and potent energy. A fertile power ov harmony, transcending thee barriers ov thee conscious/unconscious divide. And so it is that thee Sigil lets forth an energy that cuts through like a flaming sword, overcouming all that stands in its path.

D Intuition and instinct are thee only pointers in everyday consciousness to thee objects and methods from which to construct a potent Sigil. Thee books and lessons are ov thee museum ov thee past — thee future is entirely yours to construct as you will.

E All must coum from experience, and all experience is ov value. It is simply a question ov observation; seeing thee links, and drawing all without exception into thee universe ov magickal intent and action.

F Sex is thee medium for thee magickal act, enacted physically and with direct control ov thee Individual. It generates thee greatest power which, when released, is diverted from its ordinary object and thrust with thee intense force ov will towards thee fulfillment ov desire.

G All must becoum focused to thee single purpose in hand. It is a case ov giving up all pre¬ conceptions, all inhibitions and preferences, for thee work involves a totality, and anything that gets in thee way ov coumplete-ness is as a vestige ov thee past which will remain to trick and trouble thee matter to its detriment. Relinquish all control and prejudice in order to reclaim and master it, redefined it in thee train ov informed desire.

H Sigilization leads to thee realization ov personal truth, and provides thee means with which to express that truth in life.

I E know what E will, and E will what E desire.

J Sigils are thee unity and integration ov Will, Desire and Knowledge. They are thee process by which dreams becoum reality.

K It is certain to us that Sigils, enacted with true determination, and filled with thee perfect strength ov a sincere desire, generate ov their own thee necessary will for success. It is simply a matter ov intent and intensity; thee practice in thee sure knowledge and acceptance ov result.

L Sigils are thee art ov transforming former belief into current knowledge ov thee way ahead. Sigils are thee revealers ov truths, be they hidden or put aside through fear or expedience.

M Thee Sigil is thee declaration ov intent. It awakens thee Individual magickally to thee circumstances ov their life and in this way makes thee focused desire more likely to happen. Sigils are not a way ov guaranteeing success, they can only open thee door for your own action. A Sigil might ensure that an opportunity for what you desire becoums apparent to you, butter you must still act upon that knowledge for thee desire to be fulfilled.

N Without thee physical response thee psychick work is pointless. Be awake, not asleep, to action.

O Thee more Sigils you perform, thee greater thee clarity ov aim you will find within. A cumulative power ov activated will develops, and thee Sigils becoum intensified in direction and effect.

P Thee ritual ov thee Sigil should be enacted to produce a climax ov utmost intensity. At thee moment when thee rising flux ov sexual excitement becoums ungovernable, when thee whole ov physical and mental consciousness undergoes a spasm that takes it beyond thee point ov return, at that moment all must be focused on thee Sigil, thee physical sensation discarded and forgotten.

Q A Sigil can be designed to answer any desire, without limitation or constraint. Thee aim need in no way be sexual. Thee Sigil encompasses all possibility.

R Thee result ov thee Sigil becoums a part ov thee life process. Thus it may not bring obvious results immediately, butter however long it takes you can be certain that if thee desire was true, and thee intent real, you will be moving towards achieving thee desired goal; preparing and passing through all thee necessary stages so that when thee moment is right you will be ready and alive to it.

S As we have said before, thee methods described by TOPY are butter guides to Individual action. As long as thee Sigil contains thee basic element ov focused will, all other details can be varied. Indeed it is essential that thee ritual be one that is reflective ov who you are, and so should be thee result ov personal input intuitively arrived at.

T Although some days and times might have particular significance to an Individual and thee Temple, a potent Sigil can be performed at any time on any day.

U Orgasm during a Sigil can be reached by any method. Alone or with a partner, by masturbation or intercourse, orally or in any other way thee Individual desires. A partner need not be involved in Temple activity to be an effective collaborator.

V Thee act ov making a physical record ov one’s Sigil is a useful way ov instructing thee unconscious, and at thee same time ov revealing to consciousness what it is thee unconscious wishes to say. Thus thee process forces thee divided self into Unity, and manifests thee outcoum in thee physical plane.

W Although we strongly recommend thee making ov a Sigil Paper, other methods ov recording may also be incorporated into thee ritual: polaroids, photographs, cassette recordings, drawings (automatic or otherwise), film or video. As with thee Sigil Paper, all these methods should be used in thee ritual to heighten thee intensity ov what it is you do, rather than purely to document thee event. Let intuition and not logic be thee guide in this, and experiment freely without embarrassment or doubt.

6 Because Sigils exploit thee power ov sexual release, dream states and thee unconscious, we believe it essential that all Individuals make an effort to increase their awareness in these areas. One way to do this is to keep a private diary in which to record, in as much detail as possible, all dreams and

sexual activity. Thee focus ov attention brought about by doing this will inevitably increase one’s sensitivity and Psychick strength, which in turn will strengthen one’s Sigils. We also recommend that you keep for yourself a record ov all Sigils, and ov anything you feel happened as a result, or is in some way connected. Again, include as much detail as you can, such as your objective, your feelings and observations, thee quality ov orgasm, fantasies employed and anything else that seems relevant to thee work (no matter how seemingly coincidental) that caught your attention.

7 With thee increased strength ov thee Temple, both in experience and numbers, a considerable amount ov directed energy is being released within a common framework. We know from our own experiences that this combined energy is highly potent, and that it brings individual Sigilizers into close psychick contact in thee knowledge that we are all active, working within thee Temple with a unity ov purpose. Thee recognition ov this — that we are each a part ov a united network ov exchange — serves to further promote individual work and development. It is vital for thee continued growth ov thee Temple to act upon this realization, and to share experiences, ideas and methods.

Thee exchange ov information through active participation in thee network ov Access Points helps each ov us, and provides thee opportunity for positive inter-action. We are all Individuals, butter it is in a modern tribal framework that we progress. We separate ourselves from thee flatness ov everyday life by our choice, and acknowledge our Individuality, and our coumitment to it, and we hold firm thee truth that nothing is beyond our capabilities when we work together. Thee tribe exists everywhere, butter it is invisible to those who don’t know how to see. We can use this to our advantage, and promote our ideas and aims through thee subtlest ov means, or by outrage and shock. We can melt away and then appear as we will. We can evade attack by seeing clearly. We can strengthen ourselves with discipline.

Sigils generate thee confidence for coumitment to Individuality by showing each ov us who we are; and that, once known, is something that can never be taken away. They bring thee strength and determination necessary to becoum wholly alive, and thus to accept full responsibility for our own actions. This is thee freedom we strive for. Thee freedom to reject thee dictates ov dogma and fashion in any and every sphere ov life. Thee freedom to be true to our deepest desires. Sigils enable us to overcoum thee debilitating comfort ov habit, to accept new challenge as a friend, to live a life rich in experience and unencumbered by thee negative attitude ov others to change. Life becoums fluid, a continual transformation ov color, energized with magickal purpose.

Inevitably there are as many views about Sigils as there are Individuals working with them, and it is our intention that just as thee Sigil process should remain fluid, reflecting thee Individual, so will this book remain fluid, reflecting thee Temple as it develops and grows. Thee process ov transformation is never coumplete, and whilst this edition can be no more than a snapshot ov thee moment, there is nothing that says we cannot add to thee album. In this way we will draw closer to each other, inter¬ acting so that we avoid thee dilution ov our efforts that could result from an active/passive split.

Thee Temple is a place for thee active. It is about sharing, working together and for each other. We all have valuable gifts to offer, and personal experiences to relate. We are asking, therefore, that you write and tell us ov your ideas and feelings about your Sigil work: how they affect you personally, thee technical process ov working Individually developed, parallels and differences with other methods (both occult and psychological), insights gained from Sigils, both personal and relating to thee wider society and its obsessions. We want your thoughts, essays, criticism, encouragement — in fact, anything that you would like to see in a future expanded edition ov Thee Black Book.

Thee Temple’s main weapon in overcouming thee insidious hand ov control is our internal exchange ov information, and thee external expansion ov propaganda in thee Information War. It is selfish to keep things to ourselves. By exchanging ideas within thee Temple network we can each develop faster, making thee necessary connections to help remove all unwanted obstacles. Together we will rise. In strength. In 1-ov-e. In unity. Genesis Breyer P-Orridge (all uncredited parts of Thee Black Book), 1983

IV

Storming thee psy chick barrier

Photo by Perou

FREEDOM OV SALIVATION: A DISCOURSE ON BEING

RADIQUEER...

This G. B. P-0 introduction is taken from This Is the Salivation Army by Scott Treleaven. Seek and find.

Our aim is wakefulness — our enemy is dreamless sleep.

Old TOPI proverb

1 Never forget (and this is hard, especially during adolescence) that you are most certainly not alone — you merely have to signal and find each other. A good place to look is wherever the enforcers of education (an education that decries the learning of how to process thinking by using bogus authority and slight of mind to misdirect you) try to hide from you. For me, discovering the Beats was the first time I knew in my gut that it was possible to live a wildly eccentric, outsider, experimental and bohemian L-if-E (life if evolution... love if energy) no matter what I had been told, indoctrinated or programmed with by the status quo. Not only did I have an epiphany that a L-if-E built upon, and with, creativity enhanced by travel was viable, but I was compelled simultaneously to believe, as a metaphysical by-product, in art as a holy calling, a mission, or quest, that once recognized could never be discarded or abandoned, no matter what the consequences. You cannot forget once you have felt this, and it becomes your duty to serve with honor this campaign as you survive and interact with others of your “army,” “tribe” and rogue genetic kind.

2 Next, go looking for these unorthodox, like-minded individuals, have undying faith that they exist and are probably looking for you too. Offer stimulation, speculation, exchange ideas, collaborate, co¬ ordinate, share information and theories, recommend sources and names of activators you admire who have come to your attention via media, myth or synchronicity. Nothing is stronger in its anarchic potency and cultural resonance than a pack of previously “lone” wolves. Be prepared to do mundane, tedious and dull tasks to demonstrate to your Self, and those co-operating with you, both your understanding that you are in voluntarily bonded service to a higher calling, art, and that your ego and public recognition are not your motive, nor can they nor will they seduce you. Nothing is uglier than a person who actually wants to be rich and famous and thinks those “qualities,” those all-consuming contemporary norms, have any actual meaning or value in terms of human evolution measured against divinity, infinity or the creation of a soul.

3 Then, aware that you have chosen a thankless, endless task (by none-sensus reality standards), due to madness, bad training, neurotic trauma, gender confusion, your parents, your peer group or your

parents and peer group, don’t ever kid your Self about why you chose to be an artist, writer or otherwise creatively driven being. You have become part of the metaphor, not part of the problem, no matter how under siege I.T. (Imaginary T.I.M.E.) might feel! Having already worked so hard to intersect with, and collaborate with, your contemporaries and any worthy icons you have unearthed that you still respect after initial contact, always keep in mind that no one person, in this post-tech society, can have, or supply, as much inspiration as the sum total of an interacting group, even if that group is primarily a loose knit, ad-hoc collective unable to work together on a daily basis. Just as sampling and cutting-up reality gives us a randomized picture that nevertheless shows us, more accurately than what is immediately apparent, what sense-based material existence looks like; so, too, the interconnecting of two minds will produce as its sum a third mind that, by avoiding singular, individuated solo strategies and agendas, preconceptions and blind-spots, is far greater in total, and more relevant in effect in our era than any solitary brain can achieve, no matter how visionary. In order to combat the conceptual and economic programming of conglomerate global alliances, it is an absolute necessity to declare and consolidate liberation, as each one of us conceives it, by shamelessly sharing energy and mutual communication systems (yes, even Xeroxed zines). Know thine enemy. Steal their tactics, raid their resources and turn their weapons of mass media destruction and biological and neurological tyranny back on them.

Nothing short ov a total war.

Old TOPI proverb

4 Finally, in terms of thematic content, decide what really obsesses you, you. What really turns you on — your deepest (possibly most secret) fetish (sexual, paradoxical, philosophical, political, literal, mechanical, it really doesn’t matter) — and make that central to your work either directly or obliquely, regardless of medium, accepted traditions of talent or any other practical considerations. If you analyze your self effectively, with brutal honesty, this core integrity will charge your work with real individuality, charisma, influence and longevity of power. Surrender to a greater group does not erase self-esteem, ironically. Magickally, it accelerates a flow of matchless integrity into a consciously- constructed personality. (By the way, the most effective tool I can recommend for discovering and directing “True Will” with minimum deviation or self-delusion is the ritual “Sigil” process described in this r-evolutionary manual). Tell your Self that you will make the entire world agree with you, rather than compromise by trying to figure out what the world will like and then agreeing with I.T. in order to please and be pleased. The process is the product, and regardless of how long it takes, one day the clarity of intent permeating your work will be recognized and your L-if-E will have purpose. Always and only create based upon the assumption and sincere recognition that you may be so old that you really don’t care if they ever “get it,” and that it doesn’t matter, because the worst thing that can happen is that your physical body dies of starvation or neglect in the meantime.

Genesis Breyer P-Orridge, New York City, 2002

t

THE SUPREME HOMAGE

What a beautiful legend is that of Danae — locked up by a father who preferred in this way to save her from men, and whom Zeus sprinkled with a rain of gold to make her fertile. Even more precise is the symbolism of the Rig Veda, in which we may read the following words: O Lords spray us with the milk of heaven.

People speak too much about penis envy and not at all about sperm envy. There is something here that is highly suspicious. As if it was impossible to admit that a woman expects a man to give her that which remains feminine in him by its symbolism: the milk of his pleasure. It is most certainly not the only approach possible, but it remains nonetheless an inescapable one.

The milk of a man, the sap that she desires, is not only the life but the hope of eternity... lined with fearsome death.

As in the Eucharist — “this is my body, this is my blood” — like a mantis the mistress religiously devours her lover, and by taking and drinking his pleasure makes it her own.

But the ritual becomes incomparably deeper in signification, infinitely more secret, when paradoxically the semen is not ingested but spread, dispersed, sown to the four winds over the loved one’s body.

The disappearance, the burying of the sperm in the feminine body (whatever the hole used) is for us somehow directly comprehensible in its symbolism — but when, on the contrary, it is ostensibly shown, everything becomes murky and confusion takes hold of us.

A Strange Muteness The multiplication of pornographic films and their distribution by video has rendered a number of taboos null and void (at least in some circles). The critics in the specialist press now talk without any embarrassment of fellatio, sodomy and other deviant’s habits. Everything seems to be normalized.

Nonetheless, a certain territory still resists this popularization, despite the fact that it consists of a

theme that is relatively more mentionable than a large number of others (e.g. incest or torture): ejaculation onto women’s faces. What a surprising silence — all the more surprising when we consider that, in parallel, it is now almost unthinkable to make a film without consecrating at least one sequence to the theme, so great is the coincidence between its presentation on the screen and the spectator’s maximum emotion.

A silence which reveals less a certain prudishness than an incapacity to find the words to express what we feel when confronted with what can be called no less than a mystery.

The ritual has its religious and mystic potential reinforced. The Eucharistic symbolism remains, or rather seems to center and fix itself on that privileged moment of the Elevation.

To be shown is well and truly one of the purposes of every ritual (the Divine must at least be partially unveiled in order for the belief to continue). Man, source of life, is a source that is living. The lover who comes over his beloved renews the gesture of certain primitives masturbating to spray the earth with their seed during the rites of fertility. Woman is the Earth... This perversion brings us back towards this foundational and elementary symbolism.

The Orphic tablets distinguish two types of source: That of Lethe is that of forgetting, of sleep and of death. The second is that of memory, of awakening, of immortality. This ambivalence will always be present in the theme and its symbolism.

In many ancient traditions sperm was considered to have its source in the brain of man. It was seen as directly emanating from his very essence.

Moreover, it is the face that most excellently symbolizes the very essence of the human being, his personality and his spirituality. From that point on, a necessary symbolic order becomes obvious, joining two images: the semen of man and the face of woman.

You want to see because it’s beautiful... When I see a man come in the air, as if by chance the word that comes to mind is “fuck.” It’s an expression of triumph. Fucking, it is to come and to go. It’s coming in mid-air, coming like children, coming and not wanting to know anything else. It has no importance, since it’s outside. It’s not giving a fuck, to be exact. And fucking up death and reproduction at the same time is one and the same thing...

Jean-Luc Henning, “The Woman Watcher,” from Obsessions (1985)

If the sperm symbolizes life, it still contains within it a little the idea of death: expelled by the urinary meatus, the potential ambiguity is great, and many instinctively class it in the category of excrement. Sperm is therefore also dirt, which is not contradictory but complementary, as much as is necessary. Out of this apparent symbolic opposition in fact rises the exacerbation of pleasure. This perversion undeniably allows a certain sadism to be satisfied in a man, and in his partner a certain desire to be sexually humiliated.

The goal here is not to discuss the reasons for these tendencies, only to state that they are in fact satisfied by this ritual.

I read in a book of Kristeva an example of “ abjection as a small girl she cringed with disgust when confronted with the “milk cream ” which her father presented her, saying it was abject... The perverse inspires the abject by its “demand for purity. ”

Daniel Sibony, from Perversions (1987)

The pleasure of the beloved is all the greater for being sprinkled with the sperm of her master, as her disgust was great, beforehand, for this “milk of the paternal dug” which Sibony refers to.

During the development of pornographic films during the '70s, the camera sometimes filmed moments of a rare mystical intensity. The actresses were novices, since they were only beginning the job, but even more so because they had no role models to which they could refer. A certain spontaneity resulted in their reactions or absence of reaction (with the men failures were frequent). Many expressed a certain disgust (which could be in itself exciting for the spectator). But sometimes the sublime occurred when by accident the camera recorded what can only be called a “revelation”: at the beginning of the scene the nervousness and a certain anxiety in the actress were clearly perceptible — but when the jet of sperm splashed her face, we were witness to her emotional breakdown, to a complete transformation in her expression, a quasi-spiritual shuddering.

Ecstasy... delight... and excitement when she reached a mystical, transcendental state. Eyes popping, mouth open wide, in astonishment, all the muscles going limp and tears of joy sometimes, tears mingling with the white ones of the virile semen. This change from distinct “distaste” to the most obvious “taste” was in itself the most beautiful of spectacles, unreplaceable, one which every man dreams of reading on the face of his beloved.

The look is another fundamental aspect of the feminine desire to visually feast on the spurt of liquid, like the first cry, like the first moment, the first movement. The look also of the man contemplating the woman who offers her features in order to give chaos form. The beloved prints the hollows of her face onto this onctuosity which covers her like a mask, for the formless to become an image. The face is the symbolic matrix of the life and individuality. In order for the ritual to be complete, this had to be seen and the witness to be himself observed.

Supreme Homage Through the humiliation inflicted on her, the lover also honors the one he has taken for his own (in the same way an animal marks out his territory with his secretions), so the beloved becomes his territory.

When a man comes in a woman (whatever the receptacle used) a doubt always subsists: “Would not a hole in some inert but well lubricated material have sufficed to satisfy something which is, after all, rather an animal desire?”

But on the contrary, when he comes on the face of his partner it is an explicit, visible homage he is making to her power of seduction, to her person, to that which is unique in her.

The further we go away from nature, the greater the spiritual part becomes. It shall not be said in vain that perversion is the opposite of bestiality; to limit oneself to the strict framework of reproduction is to deliberately (or unconsciously) opt for that which is animal within us. Morality has turned the tables by stating exactly the opposite — but its strategy, these last years, became different, insidious: rather than to condemn, it integrates little by little every deviation in its own heart. So everything is in peace, opaque in the flat norm. Everything is equal, and the dialogue dies away (for lack of opposition).

Jean-Pierre Turmel, Rouen, January 11, 1987. Translated by Malcolm Duff

t

THE OUTSIDE HARMS

Should one make one’s sexual fantasies come true?

I am tempted to answer that this is the problem of each and every one of us, man and woman alike, and in that so long as there is no “rape” of the other person, all the rules of the game are good to use.

Feminists in search of ideology and morality will retort that the majority of sexual fantasies are masculine ones and that the women who “give themselves up” to such things are in fact manipulated by these two thousand years past of phallic domination, and so on and so on...

So what? In a time where men have come to accept their femininity, why not accept our “male” impulses at the same time without feeling guilty?

Once sexual fantasy has been classed in the red on the scale of moral values, what is there left to do? To be duped into make believe and making love tenderly and only tenderly? (Not to mention romantically, for the romantics, behind their tormented passions hid their sado-maso tendencies!)

What delight there is in becoming aware of certain “perverse” desires and being able to play with them, share them with an accomplice — who is in love to boot!

There are those which are mine, and those which are his: How fantastic a communication it is to tell them one another, and little by little share them, and let the other benefit from them, in such a way as for a dance to come between us. Sometimes, there is a blockage, and I think there is no point in insisting. The important thing in all of this is love.

In the beginning the fantasy of sperm on my face was not one of mine: it was his thing, and little by little, it has become a duet, with a strong undertow of mysticism, a secret shared...

The first picture of sperm on a face I ever had dates to my youth when I read the cartoons of Gotlieb

with fervor. “In the charming little wood when we go there we are free” (in Rhaa Lovely) is a revised and corrected version of Tom Thumb, where the poor little children lost in the forest, abandoned by their horrible parents, copy the bright ideas of their brother: the crumbs of bread having been eaten by the birds, there is only one solution left to them without falling into the deepest of despair: to wank together as one man, each with his own hand as is normal: no incestuous pederasty in this tale which is already reaching far enough as an initiation!

The next image, the one which interests us: the spunk of the oldest of the band (which is normal) spurts onto a face — his own.

The question is not to know whether or not he is an early ejaculator (although this can have a certain interest), but rather I shall linger on the drenched face: a comic image to my mind, linked “par excellence” to the joy of “MAS”: MASturbatory MASculine...

As I was saying earlier, I do not wish there to be any value judgment between masculine and feminine: they are different, complementary types. They are the basis of life, and these ambivalent things within each one of us are both primordial and essential.

How could I imagine that one day it would be on my own face that the “supreme seed” would spurt, and that it would no longer be in laughter, but an act that would create a profound joy?

Exterior ejaculation is condemned by the church as being an act against nature (I refer to the “Confessor’s Manual”):

There is another sort of sodomy which consists in carnal union between persons of different sexes, but without the natural recipient: in the behind part, the mouth, between the breasts, the legs or the thighs, etc... This sort of infamy does not fall under the sentences carried out against what is strictly called sodomy, it is no less certain that this act against nature constitutes a great crime.

This ejaculation is, to my mind, a deeply, highly voluntary act: for a man it is the way of offering to the eyes of another (and to his own) the fruit of his pleasure. The great phallocratic screwer which Bukowski boasts to be does not go so far: when in Women one of his mistresses wants to see him “jerk off his load,” he holds himself back, and in the end, due to the woman’s fault of course, he has to penetrate her in order to come!

Could it be there is something embarrassing, something too strong which makes it more difficult in having sexual relations to “fuck?” I can state that “seeing” provokes in me an orgasm of a different type: what pleasure there is in being inundated by the fruit of another’s pleasure! To eat it, drink it, be covered with it — is this not one form of possession? In a certain way I take the most intimate of him — his masturbation — but I can also feel it on the contrary, as something phallocratic, a necessary hyper-validation of virility (flagrant in pornographic films where this act is very often reproduced).

I do not take, I do not absorb the sperm inside my body, but I give my lover the material image of his power, his domination. Woman watches, eyes in front of his taut sex, cheek against his stomach, no longer existing, for, at that moment, his whole body is cock: a cock stiff with desire, a cock sucked, chewed, licked, caressed, sweet and sour...

But do not let us be mistaken — these acts escape me, and I become myself an object, the object of this desire which satisfies his needs — mouth, breast, lips, fingers, nails, hair, eyes — my whole body is at his service. His. Then, suddenly, everything speeds up. We are on another planet. I wet myself even more painfully, vibrate, shiver, desire, feel him — “Here it is! It’s coming!” — and his sperm spurts forth, trickles over my face in a multi-coloured splash. I drink, lick, he comes again, caress — I am flooded by him, he’ll never stop, he is suffocating...

I offer him my sperm-covered face, an expression which I suppose is identical to that of the woman under the shower who splashes herself sensually. Who has never seen the image in an ad or at the cinema of the woman with the smug look, drunk with the contact of the running water — water, the symbol of life, purifying and redeeming? We have all seen her: she represents simple well-being, happiness.

The first image that we have of our well-being and our happiness, is thus this face we have found, the image that complements the mass of our heart.

Fran^oise Dolto, Feminine Sexuality

She is alluding to the child that the mother nourishes and which finds itself against her, reassured, happy with this sight, the famous search for the primitive relation between mother/child, but there is no longer mother nor child: these are two adults who are acting, two adults marked by their childhood, who have kept a taste for play and for certain sensations.

Whatever may be the erogenous place of his partial desires, the object of partial satisfaction of a baby refers to the phallus. For the mouth, it is the erect nipple which takes place and from which spurts milk, while his hands press the bloated, firm form of the maternal breast. For the anus, it is the form of the buttock and faeces fsic]. For the baby boy until the age of twenty-five months, it is the penile erection from which spurts the fountain of urine. Then comes the penile erection for solitary pleasure, while waiting for puberty with the spilling of sperm which concludes erotic erections.

Frangoise Dolto, The Libido is Phallic

Maternal Milk/Urine/Sperm I think that in the symbolism of love, the playing with milk must be of an intensity comparable with that of sperm — milk being closely linked to the child, the one who has just been born, and the one we keep hidden deep within us, intensely linked to life as well!

It is not the same for urine. “And they piss as I weep over unfaithful women” screams Brel.

It seems that urine is the most often spilled to soil, and even if one may find in it a pleasure of a sexual nature, it is still a waste product (linked to dirt), and does not carry with it so strong a symbolism of life as sperm.

The forces of symbols interlock: All the senses are present within a face: smell, sight, touch, hearing, taste. The whole range of both feelings and sensuality is excited.

Behind the face hides the soul, the deepest “me” and the heart, and through its expressions, everything passes: boredom, disgust, pleasure, delight. There can be no question of cheating for an initiate who knows how to read — in short, a lover! A face is not a neutral part of the body, it is a little mirror of the deep within each one of us, a part of the interior which filters out to the exterior — the crack!

As the sperm goes from inside outwards... Some detest this vision of sperm spilled outside of the natural recipient: he who, once let loose in feminine entrails symbolizes life and creation, no longer has the right to be outside, and loses his function, and hence all interest.

I am tempted to make an audacious relation with menstrual blood — blood which is both life and death; life whilst it remains inside, and death when it trickles out. The rotten blood of periods, loaded with

the proof of non-fertility, is witness to the uselessness of ovulation. Why does sperm not carry this sense of morbidity with it as it jerks out?

And yet, sperm is more highly considered than blood... we often use the alibi of “dirt” to protect us from blood, yet we use it less when referring to sperm.

Cleanliness which was objected to as an argument against the satisfaction of desire, reappears afterwards, when it is ordinarily hardly even mentioned in relation to sperm.

F. Edmonde Morin, The Red Difference

Is it that blood is stronger in our fears than sperm? There can be no doubt!

Ejaculation onto a face remains a truly symbolic, mysterious act...

...a ritual one?

Chloe, Rouen, October 1987. Translated by Malcolm Duff

V

Define: control

AN OPEN LETTER

To that ignorant and confused part of humanity, not yet aware of “ Magick ” and “Nature,” or the importance of them becoming integrated as soon as possible for the survival of the Human race!

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

Every Man is a Woman Every Woman is a Man Every Man and Woman is a Star. . .

“Nature slowly decays” is something you hear quite often. Well, it isn’t really so... Nature always evolves, always develops in directions given by the components and forces within it. Nature and the Earth will always exist, be it even in forms of burnt-out lands and hordes of cockroaches. The statement “man’s nature slowly decays” is closer to the truth!

Our environment that we need to live and regenerate in IS decaying...

There isn’t one single person who can deny this today. It’s a sad fact, but even sadder still is the fact that there are people actually opposing human development. There are people violently struggling for their own security and wealth, believing that this will save them and that that’s the only one thing that matters...

Well, pardon me if I laugh at you dying of cancer and spit merrily on your graves!

You are despicable and such cowards that you won’t even share your dead bodies with the Earth, but put them inside wooden and metal coffins to “protect” them. From what?

What are children taught in school? How to act and behave in a clockwork structure, working in a destructive downward spiral... “Be good and you’re welcome to heaven... Sacrifice yourself for the greater good... God knows best... He is omnipotent... You are small and worthless... Just be good and everything will be alright...”

This is feeble, sickly and, most importantly, unnatural morality that we should all help to eradicate. It has no value or justification today, when we should all work together for the restoration of our essential Mother Earth.

There is no god but man. Omnipotency comes from actions that alter the surroundings, mental and physical. If those actions are destructive (for instance, dumping toxic waste into the sea), you’ll be sure to get what’s coming to you (cancer as a result of toxic groundwater). If those actions are good (for instance, planting trees and flowers), you’ll get immediate result (there will be more oxygen in the air). You are the judge, as you are God.

Christianity and its fellow criminal religions Islam and Judaism exist today merely as vehicles of Control, merely as modes of thought to keep people from acting and thinking themselves. Judaism = Christianity = Islam = Communism = Capitalism, etc., etc., and so on, ad infinitum, ad nauseam. Just different words denoting the very same unnatural perversion and illness. Which is the fact that YOU ARE NOT FREE!

When they realize that times and morality have changed, and this time NOT in their favour, they become afraid, like small children who start to scream because their mother says “No,” although they are very well able to express themselves. They become ultraparanoid, in need of extreme polarities, a black and white way of regarding the world. And there is violence and death, as always in times of change. Two thousand years ago there was the Roman Empire succumbing to Christianity, in times of war and civil war.

And today? The 23rd pope arrives at Stockholm in the 23rd week of 1989, saluting the Swedish Catholics (Mere thousands. A piss in the ocean...) and praying for peace in the world. At the very same time there is a potential civil war in China, where communist soldiers kill students who think freedom lies in a red and white soft-drink-can. There are train-crashes and pipelines exploding in Russia, corruption having a higher priority than public safety. A religious leader dies and falls out of his coffin into the hands of millions of insecure, and thereby fanatical, followers.

Yes, pray on, old fool, because you may very well need it. There is no Christianity anymore. Sweden has never been a Christian country. You’ve failed, you are failures, and you are so aggressively neurotic because you know it’s true.

Scandinavian mythology has always lived on, through the times of your oppression and contemptuous

misunderstanding of Nature and its fantastic forces. The Runes are part of the Scandinavian DNA- structure. Pagan activities have never died, not anywhere, and today it’s all coming back to you. A Magickal appreciation of history and Life in thee work for all people’s common future.

Theirs is a good definition of a free person, and that’s one who is completely honest with her/himself in every situation, and who’s thereby working for the procreation of WoMankind. The honesty becomes the medium. The work is the goal itself.

Love is the law, love under will.

Carl Abrahamsson, Thee Temple ov Psychick Youth Scandinavia 1989, Era Vulgaris-Maximus

t

LANGUAGE— A WORDLESS SONG

As an outlaw group of Individuals, who are together because we share a thought, a feeling, an association with one another by choice, we must search for the purest expression of that thought, and use it as a common denominator for freedom. Freedom of speech, of love, of will, of roles for ourselves and for all the oppressed in our society.

It seems rare that even a few of us escape the powers and control of society and its peer groups and holders of vested interest. In previous writings and articles published in our monthly documents, “control” and “the trick of time” have been touched upon. The latter we interpret as the false security given to us, often projected as lethargy, by illusory notions of the “future” and “tomorrow,” precepts endlessly exploited by all manner of politicians.

To understand the powers and controls of society we must try to understand our society in its purest and impurest forms. How does it control? What are the steps of/to control?

Many steps, and methods are obvious. One is dress, fashion and style. This medium of control has now taken over the bias and purse strings of our own culture, music and acts of celebration. Some try to rebel against this easily defined area in obvious ways. They feel that to dress in filthy clothes, and be filthy, is proof of being radical and is a true rebellion in itself against the filth of our society and its Masonic capitalism. Yet there is nothing easier than to neglect ourselves, knowing it’s a simple way to offend our parents, little old ladies and an inherited status quo of behavior. Yet if society has defined acceptability, then to refute it by being its opposite is to accept the original definition. Society wills us to feel no love for ourselves, to hate, to compete, to give up and to be submissive, not proud.Young people have become an oppressed minority, just as blacks and other ethnic minorities have. They are political refugees in their own society. To raise up the banner of apathy and surrender and convince ourselves it is revolution is a laughable non-threat to those who wish us dead. Dead in brain if not in body. So how do we rebel? How do we stand up to society and its latent fascism? And how do we remove the latent fascism that must have infected us all as products of its conditioning?

This is a question with an easy first answer: We rebel and fight. But how do we recognize effective rebellion as opposed to symbolic rebellion? How do we develop our own positive reconstruction from this deconstruction? There’s more than meets even the third eye in the games, tricks and territories. We must pinpoint again how society runs, who sets it up, what its ingredients are.

Language — A Songless Speech Language is crucial. We judge and measure so much by it; yet language, to those who can articulate and manipulate it, is merely a game in itself, a word game, played to make their position stronger, to mask their greedy intentions.

For those of us less fortunate, who are awkward and clumsy with our words, though our hearts and minds see clearly enough, we are at their mercy, left to be used and abused. Words to us are foreign; we vibrate to emotions and songs of freedom, the cold accuracy of professionals confuses and controls us against our will, tries to make us servants.

We don’t want their dictionary, or their diction, full of words that oppress, that humiliate and control. They use those words to protect their own, their jargon a secretive morse code aimed at maintaining their privilege and social power.

Therefore the first step is for us to understand this common denominator — language — this prime medium of control. It is powerful, power-full. It breaks trusts. It may hurt and kill. It most certainly can control us.

So to break down society, we must break down the ingredients, break down the abilities and methods of the people who communicate through language only to control and confuse. To be even able to dream of changing society and the tenacious grasp of these, people we must change language, its forms and patterns. Chop it up, jumble it around, see what it really does, really says, expose it, reveal its strength, its weakness. We must change the language, the language of promises, contracts, manifestos, advertisements, deputations, mandates, formulas, boundaries, expectations, hopes, treaties, wars, education and justice. People cannot live with a language of right and wrong, black and white, either/or. It does not reflect reality, or life, or how each of us really feels and thinks day-to-day. Language as it stands is designed to result in conflict, and at that moment those who control language step in as experts and control us. Language has to be common to everyone, and to become this language has to be reassessed. Culture has to show people techniques for breaking down the apparent logic of language that follows a line to a conclusion, and develop forms that reflect infinite parallel answers and possibilities, a kaleidoscope with no fixed points or conclusions that therefore describes far more accurately how life feels and how unsure each moment of life can feel, how little can really be planned for or counted on.

But is this all fictitious, idealist rubbish? Or is it possible? Can we see ourselves communicating with our feelings, our intuitions, our emotions, our dreams, through a pure deep love for each other and what we feel we could be and should be allowed to try to be? Or have the powers that be so tightly twisted us round their fingers, injecting us with hate, ridicule, cynicism and fear that we are all their robots, falling for all their endless games and sadism, seeing our neighbor as our enemy, accepting

that nothing can change, asking what the point is, looking out for number one, despising those who try, needing to be accepted, insecure, guilt ridden, angry where love should be, forever damaging our children, forever willing victims, forever seeing dreams as nightmares and nightmares as normality. Fighting each other with paranoiac intensity instead of those despicable feudal lords that sit smug in that building by the water. No wonder they think we are pathetic scum, fighting what’s easiest and nearest to us, ourselves and our kind instead of them. The building they occupy to symbolize their freedom can just as easily be their prison.

The best weapon, the best defense is that which turns your attackers’ own energy upon themselves. Language can be reassembled every day in a different way to help free us. Our tiny concrete cages can be our palaces, and their palaces can be their cages.

The key is... what you say... the key is, what you say the key is... the key is, the key is the key... is what you say, is what you say the key is... the key, the key is what you say the key IS...

Kali 5 and Genesis Breyer P-Orridge, London, September 23, 1987

t

DEFINE “HumanE

We Are but Serfs Wearing the Emblazoned Shield of a Shoe

Thee essential structure ov our consuming Western Society is still Feudal. Only thee names have been changed to protect thee guilty. In Britain huge estates, whole Islands are still owned by thee descendants ov ruthless invaders and murderers who were paid off for their support in political intrigues and genocides hundreds ov yeras ago. Thee Church and thee Lords were paid in thee land ov those killed for it was cheaper than gold, and could always be stolen agen, and given away as a reward for treachery as often as thee pursuit ov supremacy dictated. Those mere indigenous mortals living on thee land, drawing forth its riches in food or minerals, had no part to play in all this, unless a few symbolic mutilated bodies were required by thee grandiose Lord/ Owners. They were Tenants, they were Serfs, they were to all intents and purposes, Slaves. Today, whatever day this is, nineteenth century, twentieth century, twenty-first century, nothing has changed. Most ov thee population are merely seen as a naturally occurring resource, like oil, coal, water, that can be drawn upon for Self- Perpetuation and Self- Aggrandisement by thee present Lord/Owners who have a vested interest in thee administration ov Control and Status Quo. Thee disadvantage of a population seen this way is that they are costly to maintain, to keep in working order and to programme to thee particular skills required by Control. Worst ov all, they occasionally remember they are HumanE Beings, with a right to enlightenment and actually dare to challenge this primitive situation.

DEFINE “HumanE Being” — A Human Being that has, in a conscious process ov thought, seen themselves as individual and capable ov growth beyond thee parameters they have inherited as finite from any given social environment. Thee “E” stands for Enlightenment, Evolution, Energy, Ecstasy, Ecolibrium, Etc...!

NOW! In thee agrarian ages these population resources were useful as farm labourers, they needed knowledge ov thee land, butter little education, and robust health supplied by natural selection, thee weak died. During thee Industrial revolutions these same population resources needed modification. So we see education, health, housing, supplied to ensure an expanding supply ov suitably equipped and useful raw materials. NOW! reprogramming is agen in full force. Control no longer needs healthy, semi-educated, numerically large and pacified resources. In fact they use up far too much food, space, medicine, and TIME. So, our dear Feudal Lords do thee obvious and run down thee services so magnanimously supplied before. These Lords see themselves as superior, separate, chosen to administer Control, and make no mistake, in their heart ov hearts they would rather be rid, once and for all, ov we inferior and outmoded, useless populations. It would be so simple to administer this world if their were hardly any people, and those that were, were quiet, programmed InfoTechs.

BUT, No one Controls Control anymore. It has a parasitic and debilitating L-IF-E all ov its own. Certain very select groups have merely inherited thee almost Priestlike role of its protection and

nurturing, even at thee expense ov coumplete extermination of this human race, many with no remembrance ov which came first. Control replicates and expands inexorably in a manner quite exactly like a malignant tumour, or to use a current example, like HIV. Control affects Individual aspirations and potential, our sense ov unity and freedom, our social and ideological compassion in precisely thee same hidden and terminal manner that those diseases debilitate and destroy our physical bodies. Control is very much a virus ov thee spirit, it works like HIV diluting our immunity to conditioning and programming. Thee joys, hopes, dreams, visions ov childhood are broken down, reducing our abilities to convince and aspire beyond thee physical manifestation ov L-IF-E. We becoum victims ov a dull immobility imposed on us by this invisible debilitation until we die in Spirit, long before our bodies pass on.

TIME is a Key to thee perception ov this process. Control, Cancer and HIV work through TIME. They are linear problems. Their destructiveness accelerates at an ever-increasing rate until thee termination ov thee host. Control needs TIME also. It hides in social structures like politics, religion, education, technological medicine, mass media, thee family, sexuality, computers. Just like a virus, even like DNA, it exists for its own sake. It relies upon a certain element ov cohesion, thee belief in a rational order, thee inviolate right to a never-ending human history, to an acceptance ov inherited values and measurements. Control relies upon manipulation ov human behaviour. In a word, it relies upon Hopelessness. Science NOW! suspects that DNA does not exist in order to perpetuate US, but rather WE exist in order to perpetuate DNA. That once we have reproduced, or failed to reproduce, thus sending a modified DNA module forward in TIME or being unsuitable vehicles for this function, that this is thee moment when our ageing process really begins, for thee DNA has no further use for our physically manifested host bodies. DNA moves infinitely more effectively through a TIME continuum than we do without any need for reference to thee outside universe ov Society with its petty and pathetic concerns based on a belief in our own absolute immortality against which we measure every Thing. In a conversation with William S. Burroughs in Duke Street, London in 1972, we discussed coum aspects ov Control. More importantly, we concluded that thee most critical question ov this era would be “How do we short-circuit Control?”

We have both chosen different aspects ov an “Under-thee-Counter-Culture” as E dubbed it. Culture in its widest application, inclusive ov behaviour, ritual, exploration ov consciousness, style, art, music, expression ov thee mind, a process ov RE-MINDing our SELF. It seems to me that Culture is an expression ov States ov Mind