The Mystic Repast and the Christian Eucharist

The other day I was asked about the possible link between the Golden Dawn Mystic Repast and the Christian Eucharist and thought I’d blog it up 🙂

First off, to dispel a notion that sometimes pops up, the Christian Eucharist is not deficient because ‘it only has two of the elements, bread and wine, not the whole four’ like the GD ‘version’. Such an idea requires, nay, demands this response.


Now, it is easy to see the two ceremonies are not the same and do not work with the same mysteries. The Golden Dawn repast serves many functions, as we will see, but it is not meant to be a sacred remembrance, a piercing of the veil of temporality whereby bread and wine become the Body and Blood of Christ. Not being a Christian priest I am not going to even attempt a discussion on this mystery but focus on the Repast.

And yet … despite this, the two are seen as ‘very similar’, to quote the Ciceros (The Essential Golden Dawn p.161). This sense of similarity is because the Repast is described as “a communion in the body of Osiris” and there is a modern and historical identification of Osiris with Christ (naturally I consider that this identification is not complete when we consider the Incarnation). The use of Christian based imagery within the invocation that blesses the repast also adds to this:

For Osiris On-Nophris who is found perfect before the Gods, hath said:

These are the Elements of my Body,
Perfected through Suffering, Glorified through Trial.
For the scent of the Dying Rose is as the repressed Sigh of my suffering:
And the flame-red Fire as the Energy of mine Undaunted Will:
And the Cup of Wine is the pouring out of the Blood of my Heart:
Sacrificed unto Regeneration, unto the Newer Life:
And the Bread and Salt are as the Foundations of my Body,
Which I destroy in order that they may be renewed.

For I am Osiris Triumphant, even Osiris on-Nophris, the Justified:
I am He, who is clothed with the Body of Flesh,
Yet in whom is the Spirit of the Great Gods:
I am the Lord of Life, triumphant over Death.
He who partaketh with me shall arise with me:
I am the Manifestor in Matter of Those Whose Abode is the Invisible:

I am purified: I stand upon the Universe:
I am its Reconciler with the Eternal Gods:
I am the Perfector of Matter
And without me, the Universe is not.


This sense of similarity with the Christian Eucharist can produce the odd bit of conflation. The Societas Rosicruciana in America which, so I am told by a scholar in these matters, used the Golden Dawn grade ceremonies, describes this invocation as coming from the ‘Gospel of Osiris’, whatever that may be. And in a Pagan example, drawing clearly from the Golden Dawn, the instruction is given that ‘all of the bread and wine must be consumed’. This stems from Christian practice, where the bread and wine as the body and blood need to be handled with reverence and consumed not disposed of, not from Golden Dawn conventions, where it would make no sense unless applied to the rose and candle also. ( .


The Mystic Repast is often called the ‘Elemental Eucharist’ when its primary function is to commune with the spiritual blessings represented by the four elemental principles embodied in rose, flame, wine and bread and salt. When it is consumed as part of the Neophyte Initiation Ceremony it functions moreover as a formula of regeneration and this is where it is similar to the aims of the Christian Eucharist, seeking to enact similar changes in the communicant. That is, it is designed to instil within those who commune not only one-off blessings of the elements but also an interior reorganisation of one’s life towards perfection or theosis. Here it is called the Formula of the Justified One, referring to Osiris who through suffering, trial and conscious sacrifice becomes the Perfector of Matter. This of course also resonates with the Christian mystery. The use of the word Tetlestai to mark the conclusion of the repast is also a clear and consciously constructed link with the Christian mystery and the death of Christ.

The Mystic Repast, with its communion of the four elemental substances also prefigures the four so called ‘elemental’ grades Zelator through Philosophus. As the elemental blessings are consumed in balance, at the centre of the temple, a template of balance, directed by the spirit is placed within the communicant. This sets up the correct approach and experience of the elemental grades for the initiate in the future. We should note ‘The Elements are placed upon the Altar according to the Winds’, meaning they are placed to represent and link to the material, earthy universe and thus the daily, messy life of the communicant.


osirisAs a teenager I once read a review of the latest ABC song produced by my fave producer Trevor Horn which described his production as ‘rich enough to grow your tomatoes in’. And so it is, so it always is, with the Golden Dawn. There is more, hidden and richly powerful in the Mystic Repast. Since the repast forms part, indeed the culmination in some ways, of the Neophyte ceremony itself, we cannot separate its discussion from that ceremony.

During the initiation ceremony, the four elemental objects represent and are magically linked to the elemental principles of the candidate. Some Orders work this further and ask the candidate to provide the rose, and sometimes the wine, used in the ceremony. Thus they are providing the first of the elemental symbols communed with, connected to air, the breath, the Ruach, the will and therefore the surrendering of their small will to the Higher will.

Since the candidate is linked to these elemental forms, when they are removed from the altar at the start of the initiation ceremony proper, the candidate is energetically dismembered in their various subtle bodies. They become the dismembered slain Osiris from the myth. This allows for the initiation to actually work, as this dismembering separates the component aspects of the candidate allowing for tinkering and injection of currents, the higher soul and wot not. This is written about in various books by Pat Zalewski and others so I won’t go into it here.


Of importance for our discussion is that once the elements are placed back on the altar, at the conclusion of the ceremony, the candidate is remembered but still linked to the substances. So during the Mystic Repast the members literally consume, take into the Order’s egregore, the new member. This is helps makes them a member and so has further have poetic resonance with Christian liturgy: ‘for we who are many are One body, for we all share the one bread’. 🙂

The candidate has functioned during the ceremony as Osiris Slain, and has been reconstituted, re-membered. The Hierophant, when she is on the Dais as chief officer is Osiris Risen. Thus there is a polarity between the two, between candidate and Hierophant. And it is the Hierophant who performs the ritual blessing of the elemental substances with the lovely invocation based on the Formula of the Justified One given before. Thus the polarity between the two, between the imperfect candidate, and the risen, perfected Osiris – and the pathway of transformation that leads from one to another – is placed within the elemental substances themselves. These blessings, essentially the path of theosis, are mediated directly into the members via the corporeal elements – they literally inhale molecules of scent, feel the heat, eat and drink. They can’t ‘escape’ the blessings, even if they are thinking of the shopping as they commune or as the naughty Paul Foster Case did once, sharing ‘a significant glance’ with another member. Now that’s pretty neat 🙂


ctSo far in this discussion, as in most discussions on the Mystic Repast we have focused on the elemental substances themselves, rose, flame, wine, bread and their interior dimensions. However, often overlooked is the fact these four sit around a central symbol, just as the four elemental principles exist around and are cohered by the centralising force of the spirit.

In this sense the Cross and Triangle represents the spirit, the hidden fifth, the quintessence. However, there is far more than this operating through the symbol and it is in analysing its presence and function that we really see the similarity in function between the Mystic Repast and the Eucharist.

The red cross superior to the apex upwards white triangle is often seen as the symbol of the Golden Dawn itself. It thus is the grounding point of the current of the tradition. This current then becomes the central principle of the new initiate as their elemental selves are remembered around it on the altar. It is the interaction of the current, (embodied in cross and triangle) with the elemental substances – which are vehicles for both the macrocosmic elemental blessings and the elemental self of the candidate – that produces the prefiguring of the four elemental grades mentioned above. And the candidate literally consumes this 🙂

When we analyse the Golden Dawn symbol itself in the context of the Mystic Repast as part of the Neophyte Ceremony much becomes apparent. From the Z Document:

The Symbols upon the Altar represent the Forces and Manifestation of the Divine Light, concentrated in the White Triangle of the Three Supernals as the synthesis; wherefore, upon this sacred and sublime Symbol, is the obligation of the Neophyte taken as calling therein to witness the Forces of the Divine Light. The Red Cross of Tiphareth (to which the Grade of 5-6 is referred) is here placed above the White Triangle, not as dominating it, but as bringing it down and manifesting it unto the Outer Order; as though the Crucified One, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter, the Divine Triad of Light. Around the Cross are the Symbols of the Four Letters of the Name YHVH –the Shin of Yeheshuah being only implied and not expressed in the Outer Order.

Taking the last first, Yeheshuah (can you blame me for this quip? 🙂 ) – Indeed Christ himself is only implied throughout the whole Outer Order, which can be related to God the Father. It is in the Inner Order where things get wonderfully Christian:) In the Neophyte ceremony Christ is only hinted at once outwardly, when the red cross is described, as ‘an image of He who unfolded in the Light’. This is of course central on the altar.

During the Opening of the Neophyte Temple the divine forces are invoked upon the altar and into the temple by the Mystic Words (Khabs Am Pehkt | Knox Om Pax | Light in Extension). The blessings are naturally attracted to the white triangle upon the altar. As a symbol of the three Supernals this is a classically powerful symbol.

The red cross, as the symbol of bringing the Divine Triad of Life ‘into action in matter’ can thus represent the work, the initiation to be conducted – any magic which manifests the Light unto the material world,. This is the initiate herself, with her material life symbolised by the four elements and four directions.


As described in the Z document, as part of her initiation the new initiate has the symbol of the Order, a duplication of that at the centre of the Repast, formed within their ‘sphere’. Classically this is seen emblazoned ‘astrally’ on the forehead. To understand the significance of this and its relation to the Repast connection’s with the Eucharist we need to jump forward a little to when the Hierophant describes these symbols to the new initiate.

Hierophant (describing): “…On the altar is a White Triangle to be in the image of that immortal Light, that Triune Light which moved in darkness and formed the world of Darkness and the world out of darkness. There are two contending forces and one always uniting them. And these three have their image in the threefold flame of our being and in the threefold wave of the sensual world.”

When the Hierophant states ‘there are always two contending forces and a third eternally uniting them’ she is referring both to the mystic triad and to the initiate themselves as the third force. We can see the triad here as referring to what of often called ‘the law of three, something often found in other esoteric traditions, both eastern and western. For example the Gurdjieff Work has the Law of Three, called in a fancy way, ‘Triamazikamno’.

To understand this, the first thing to realise here is there is a THIRD force. The GD here is NOT promoting a spiritual form of the triad of thesis, antithesis and synthesis (described by the philosopher Hegel). Typically in this view there is (1) a beginning thesis (idea, proposition) and (2) a negation or contradiction of the thesis, antithesis, and both are resolved in (3) a synthesis which in itself becomes a new proposition.

The difference is that in this view the synthesis is comprised of the union or reconciliation of the thesis and antithesis. In the GD the third force is already in existence, if only in a nascent state. It is not the reconciliation of the two forces, but something different and ‘higher’ that is brought into action by the application of consciousness to the union. This is why in the Neophyte ceremony it is the initiate herself who is referred to as the third force – though this is not stated explicitly.

We can understand this by reference to the holy Qabalah. If we assign thesis to Hod and antithesis to Netzach, the synthesis will be Yesod, the union of the two. The application of the principle of the eternally existing third and higher force brings in the Tiphareth, the deeper self and higher consciousness. The introduction of Tiphareth naturally ‘lifts’ the reconciliation/synthesis in Yesod to higher level.

We can use another concrete example: the union and reconciliation or synthesis of paint and paint brush is a dirty paint brush. The third higher force is the artist with consciousness wielding the paint brush and producing art.

We can of course, if we like (and I do), relate these symbols and the Law of Three to the Christian Trinity (see Cynthia Bourgeault’s work). And it is pretty dogs balls obvious really, once we understand the Trinity even a little more than that taught in most sermons. Let’s look again at the description from the Hierophant:

On the altar is a White Triangle to be in the image of that immortal Light, that Triune Light which moved in darkness and formed the world of Darkness and the world out of darkness.

Traditional teaching is that the Trinity existed before time, before any material expression. In this speech this is the ‘the darkness’ where the triune light moved. And as all three persons of the Trinity are present in each, the Trinity did indeed form the world (the created universe, both seen and unseen) from that darkness, and our material, problematic, ‘world of darkness’.

Continuing on, in the fullness of time the Trinity became Incarnate through Christ, extending the triangle through the cross into the material word, as the Z document states:

…the Crucified One, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter, the Divine Triad of Light.

Now this is exactly what occurs when the Hierophant, straight after the speech above on the triad, stands in the form of a Cross stands and declaims:

Hierophant: “Glory be to thee, Father of the Undying, for thy glory flows out rejoicing to the ends of the earth … The Red Cross above the White Triangle is an image of Him [Christ] who was unfolded in the Light.”

The Hierophant here re-enacts the extension of the light, to the ends of the earth by forming with her body the cross of Christ, showing the way forward for the initiate she is speaking to. This is a prefiguring and movement towards the Adeptus Minor initiation where it will be the initiate, not the Hierophant in the form of the Cross. Of course, in all of this the Hierophant is also mirroring the symbol of cross and triangle on the altar, at the centre of the Repast, empowering it further.

Returning to the forming of the cross and triangle upon the candidate’s forehead we also see something significant and resonant with this symbolism. The initiate begins her path in darkness, blindfolded, taking the obligation with her hand on the White Triangle, the image of the Triune Light. As she traverses the path of darkness three times around the temple, she has this triangle astrally formed within her sphere. This is the potential of the Trinity, before its extension into the world as Christ.

Once fully purified and linked to the Triune Flowing light via the recitation of the Mystic Words into her crown centre, as they were recited into the triangle on the altar during the opening, the candidate traverses the same path but in Light. That is without the blindfold. And it is on this path, three times around the temple, that the image of the red cross, as an emblem of Christ or Tiphareth extended into the material world, is formed above the White Triangle in her sphere.

In the first path, she is blind. In the second path, as the Cross is formed she is no longer blind, but can see. I do not think we can get a more powerful, though subtle reference to the Christian current – John 9:25.

Thus we have, hidden in the middle of the Mystic Repast, in the middle of the Osirian Formula of the Justified One a Trinitarian and Incarnational mystery of Christ. The two are in the actual communing fused as one and thus point to the unitive mystery behind each. This is Golden Dawn ‘best practice’, offering mysteries, rituals and symbols that not only speak to multiple religious paths at once but which lead us also into the unnameable perennial verity beyond all religious forms. Thanks 🙂

The Broken Triangle – modern magic’s approach to religion.

This post has been brewing for some time, on and off in the back of my mind. Nick Farrell’s recent post, The Hegemon’s wand and religion became a catalyst of sorts. So when I respond to Nick’s article it is really a response to much of the modern magical approach to religion. Nick introduced his post on Facebook as ‘one to argue’ about, but I doubt many magicians will find cause to dissent as he wonderfully presents the modern magical approach to religion.

There is however another way, which may be called the religious approach to magic 🙂 So Nick and I are kinda approaching the same elephant from two different ends – I will leave it to the reader to decide which end 🙂

Here I can only really talk about the two religions I know not just know of, Anglo-Catholicism and Tibetan Buddhism. I expect it’s the same for the rest, but I have not lived those, so cannot say for sure. It is also quite a minefield when one starts using traditional Christian concepts and terminology. Folk can easily think I am espousing some religious dogma, or judging or wot not. Of course I am not. Even if I had the time and temperament for such things, which I do not, it is impossible for me (or any human) to judge another’s relationship with the Mystery.

Hegemon's SceptreHowever, I am concerned to point out the modern magical approach and view of religion is not the end of the story and may not present the religious view accurately. I also contend that when the authors of the Golden Dawn Cipher Manuscripts describe the function of the office and ensign of the Hegemon as a “Mitre Headed Sceptre = Religion to Guide and Regulate Life” they were referring to religion that included, you know, religion with pews and sacraments and such. We will see why as we go on.

Throughout Nick’s blog and most of modern magic it is quite clear that the central actant, the key area of concern is the magician. Not that there’s anything wrong with that. From the magical point of view. A magician must “believe in something much bigger than themselves” says Nick. This is the starting point of religion. The reason for this insistence however is clear: it is part of the magic. It serves a function. It stops narcissism and megalomania. It provides moral codes. These are wonderful motivations for religion for sure, but it seems it is still about the magician.

One thing I have noticed since adopting a pagan approach to religion is that I have ended up following a daily pattern of work which is JUST religious. I light candles to different gods and an [sic] invoke them. The purpose of this is not magical, as such. It is using a regular rite to connect to the Gods so that when I do need to invoke them, they are not strangers. They know I respect them because every week I have done a little ritual doing just that. It is not worship, really, but it is religion.” (Emphasis mine).

Nick’s point here is certainly more sophisticated than that of Pagans using various Gods from various cultures in spells, after looking them up in a Llewellyn book, – he knows a relationship has to be formed with these deities first. So, yes, def no worship involved in this, the relationship is positioned as subordinate to the magic. And there is nothing wrong with this, from the magical viewpoint. And of course similar magical views of religion and religious figures are expressed by others in the magical and Pagan community. This from Pat Zalewski, whom I admire very much:

Whatever one has to say about Christ, all will agree that His Name evokes a powerful current or force that fills us with the receptive principle, something akin to the Yin of Chinese metaphysics. This principle of receptivity is one that is needed, for when we invoke it, we pave the way for other forces, fused together, to enter our sphere of sensation. The Christ-like energy will then pacify and control it, so that it conforms to our will and can be directed for many different uses. (Secret Inner Order Rituals of the Golden Dawn, emphasis mine).

Others hold similar magical views of religion and Christianity. Golden Dawn adept Aaron Leitch runs a magical curio shop, Doc Solomon’s Occult Curios, where he sells consecrated items for use in traditional Grimiore magic among other things, like Holy Water. He has Holy Orders stemming from one of the Episcopi Vagantes at the turn of the 20th century. He has discussed on Facebook how one may easily perform the Eucharist at home, on one’s own, but a host consecrated by an ordained priest will hold ‘more power’. Such things make sense from a magical view of religion and Christianity, but from a traditional Christian view they make no sense at all.

From any orthodox view Sacraments are not subject to differing ‘power levels’ but are mysteries instituted and performed by Christ. End of. In the Anglican Communion (and I assume Orthodoxy and Roman Catholicism?) the Eucharist cannot be performed by the priest alone: it is a corporate action, not a solo venture.

RR et AC EmblemThese views are strikingly different. I cannot, and am not, saying one is ‘right’ and the other ‘wrong’ in an act of universal judgement. But I do maintain magicians do religion, particularly Christianity, and themselves a disservice when they conflate magical dynamics and worldviews with sacramental and other areas of Christian theology.

Nick’s take on this seems to be: “What each magician does is that they reform their religion until it fits better with the image of god they are working with.” Again, this makes sense from a magical approach, but is contrary to the religious.

One of the key points of religion is conscious and willed surrender of one’s personal concerns, personal images, and personal aesthetics into something greater and more sustaining. Religion is definitely not concerned with reformation from each individual but the reformation of each individual. Folk here may be thinking of religion’s bogeyman status of enforcing strange doctrines and impossible beliefs before breakfast and twice on Sundays. However it is very possible to remain an orthodox Christian and a magician (and it is, imposing western terms, certainly common in Tibetan Buddhism).

It still has not quite entered the discourse of modern magic that not too long ago many, if not most, magicians were regular religious folk. Just as most people in society were. Tony Fuller’s excellent thesis Anglo-Catholic Clergy and the Golden Dawn clearly shows this and also the extent of the crossover of Anglican priests and Bishops within the GD. Since the so called occult revival of the 1970s this has largely been forgotten or unknown. Most magicians since then do not belong to a formalised outer religion. However there remain Christian magicians, members of churches, and some publicly so, like Gareth Knight.

But we are not here to argue for orthodoxy rather to present a key concern in modern magic’s approach to religion, something seldom discussed and focused upon, and that is: religion is not primarily concerned with the individual person at all. Unlike magic. In every service, the Great Commandments:

Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself.

The Divine and the other. We as individuals are not the prime concern. This is crucial and the practice of religion in this manner is an essential part of the traditional esoteric life, as MOTO has argued for ages and which is neatly summed up by New York theologian Nicholas Laccetti on his wonderful blog, ‘The Light Invisible’. He does this so well, I will quote him again:

…something is certainly lost by the disconnect between esoteric movements and the mainstream churches — for esotericists, the accumulated wisdom and logistical capacities of the churches; for mainstream religionists, the esoteric side of their own religious traditions.

It is why in the anonymous author of the Cloud of Unknowing, a key medieval mystical text, describes an integrated and real-world mystical practice that starts with and continues to include ‘good and honest bodily works of mercy and of charity.’ This is central to Tibetan Buddhism, no matter what advanced empowerments one has undertaken or what status one has reached. This is one of the great gifts of the churches: they provide and integrated avenue for this aspect of the spiritual life, something lacking in many magical groups and magicians. And it is for this reason I believe this is the type of ‘religion’ the Hegemon’s sceptre refers to, something not concerned with the self at all.

Conceptually we can assign the concerns of magic, religion and spiritually to three broad arenas. I first conceptualised these as a Starhawk-struck teenage witch, and only later found Christianity and other religion had worked it all out millennia beforehand. We may label these, as that bodacious Franciscan Richard Rohr does, as:

  • Transpersonal (I first labelled this as ‘mystical’ back when I was 19 and not understanding mysticism involved the whole three)
  • Personal (got this one right)
  • Impersonal (as a young activist, I first labelled this as ‘political’ but that limits things)

We can of course relate this to the Trinity but ever mindful that the Trinity is three separate but mutually interdependent and dynamic Persons, not three faces of a single God, symbolised perhaps by three angles of the triangle or one person being a mother, daughter and wife. This is modalism and is generally considered bad form in Trinitarian discussions (though I have often seen priests slip into it). To express the Trinity we need other diagrams, the traditional Shield and one I prepared earlier 🙂


Shin as Shield of Trinity

Ideally one’s spiritual life and ‘path’ would have all three modes integrated within it. But that does not always happen. As Tony Fuller posits in his thesis it appears certain Anglican clergymen, following on from the Oxford Movement, entered the Golden Dawn to enhance their access to the transpersonal aspects via magic and other processes. The exoteric religion they practiced and taught had plenty of scope for the personal and the impersonal (Anglicanism was a large influence on the creation of the British welfare state). After a long period where ritual celebration was legally denuded and mysticism virtually abandoned and with a new appreciation of a wide variety of ancient approaches, it seems many of these clergymen saw the GD as an expression of the same perennial tradition of mystery embodied in the Church. And so they set to becoming magicians as well as priests 🙂

On the magical front, if we look at Nick’s blog and pretty much any modern magical book we will see the transpersonal and the personal are included and explored very well. Magicians are concerned about their lives and material expression (personal) and their connection with the transpersonal divinity. However bugger all is expressed concerning the impersonal, the non-personal, where we give out to others without thought or concern or expectation. The triangle is thus broken and incomplete.

triangle personal etc

Religion can teach us to do repair the triangle. Indeed as corporate worship, and now in the west as intentional community, this is one of the key roles of religion. This is also the symbol of the Hegemon’s sceptre, and is why it has the Calvary cross upon it. This cross is the prime symbol of how the transpersonal (‘God) and the personal (nothing more personal than getting nailed up) interact mystically to produce the impersonal.

In Christian terms this expression of the impersonal dimension is often referred to as the working through of the Holy Spirit. She guides and teaches us to love those we do not personally know (and may not actually ‘like’) but NOT from a mystical, transpersonal, ‘everyone is holy – Namaste’, place, but from a lived and grounded action. I think that’s pretty cool 🙂

Scientology – what is it good for?

The wisdom and esoteric traditions all, each in their own beautiful and unique way, assert that ordinarily we are trapped in a bubble of our own reality and beliefs; that what we see and feel as ‘real’ is literally created within us via a highly selective and biased process. I know this at some level. My ego-pride hopes that, since I have been practicing the spiritual work which helps us break free from this bubble all my adult life, I know it better than I used to too. At a deeper level. Sometimes I have to question this and the One compassionately helps me to do so.

For example, Scientology. Much in the news lately both nationally and internationally. Recently it has been Convicted of fraud and almost banned in France. It has lost an important leader over its stance on homosexuality. And just yesterday in Australia it came under a pretty wide ranging and damning attack by independent Senator Nick Xenophon (safely under within the seal of Parliamentary privilege I note).

The organisation has always been controversial and had many problems, most of them resulting from its own activities, methods of recruitment and corruption. Many years ago Scientologists used to hang around the corner of King Street in Perth, pouncing on pedestrians in an attempt to get them to take their personality test. I used to pass King Street a lot and admit to playing with their minds a fair bit by talking to them of L. Ron Hubbard’s proven membership in Crowley’s sex magic group, the OTO. I would point out how the traditional lodge system reserved secrets for the higher grades and sex magic was still practiced at a higher level of their church – but they’d never reach that level unless their leaders thought they were suitable and (I hinted) attractive enough. Silly and pointless I know, but it did stop them prattling on about their test and getting ‘clear’ – and for all I know it could be true.

I once went for a test when visiting Sydney and spent an interesting 25 minutes locking eyes in silence with a guy who had done his final pitch for the book Dianetics. His training obviously was to hit them with the hard sell and do the silence thing. Fortunately, I had already received magical will training of my own and this poor guy broke first, looking rather shaken. My brother’s fiancée took the test once in Perth and went with two Scientologists to their headquarters. There she spent the next four hours alone  in a locked room with a video playing and no means to turn the TV off or the volume down. She came home with a contract to work for them for $2 a day. She was very shaken and disturbed. The contract though was written in pencil and several hours of threats and shouting at them by my brother got her out of it easily.

So, these are some of the obvious criticisms of Scientology. However, other very large targets are its…theology?…cosmology?…doctrine? Since it’s founder was a Science fiction writer, I like many others find it hard to accept the tale of Xenu and wot all as anything other than another (bad) SF story. Go on, click on the link and read it yourself. However, as an esoteric Christiany guy I know that scripture should not be read literally at all, at all. That’s its stories, ideas, theology and cosmology are strange and bizarre to those who do not ritually and skillfully enter the myth through practice not simply reading. Take the concept of the Trinity and those incredible lines from the Nicene Creed:

I believe in one God, the Father Almighty, Creator of heaven and earth, of all things visible and invisible. And in one Lord Jesus Christ, Son of God, the only-begotten, born of the Father before all ages. Light of light, true God of true God, begotten, not made, of one substance with the Father, through whom all things were made.

This can only ever be understood in a mythic way through prayer and practice. It is a mystery. And take the myth of the Native American church, The Peyote Way a church birthed, like Scientology in the modern era, just over a hundred years old. In the myth a larger than life Jesus came down to earth and saw the plight of the Native American peoples which moved Him so much He wept. Wherever His tears fell, peyote grew and sacred ingestion of the peyote allows followers of the Way to participate in the divine vision of Jesus. Now we know this has to be a myth, right?

Scientology says over and over it is a religion, at least of sorts, especially the tax-free sort. I am not going to judge this assertion at all. But I must be prepared to at least accept the possibility that Scientologists engage with the stories of Xenu like Christians engage with the Trinity and Peyote Way folk engage with their myths – as means to gain deeper meaning in life and transform the self. So, surprisingly Scientology has exposed my preferential treatment of some scriptures over others, has awoken me again to the bubble of delusion.  This is good 🙂 Thanks a bunch Xenu!