Ordo Templi Orientis

Masonería · Transmisor

«First published London: O.T.O., 1936. Corrected reprint included in Magick: Book 4 Parts I-IV, York Beach, Maine: Samuel Weiser, 1994.» — la página de derechos de la edición electrónica de The Equinox of the Gods declara que la primera edición la publicó la orden en Londres en 1936, y nombra la reimpresión corregida de Weiser de 1994.

«THE EQUINOX OF THE GODS The Official Organ of the A∴A∴ { Do what thou wilt shall be the whole of the Law Love is the law, love under will The word of the law is θεληµα The Official Organ of the O.T.O. Deus | Homo est Vol III. No. III. An I x ! in g SEPTEMBER MCMXXXVI E. V. Issued by the O.T.O. BM/JPKH, London, W.C.1» — la portadilla de la edición de 1936 presenta el volumen como número de revista y como órgano oficial de la A∴A∴ y de la O.T.O., emitido por esta con apartado postal en Londres; el troceo rinde la palabra griega como cadena latina.

«(c) Ordo Templi Orientis JAF Box 7666, New York, NY 10116 U.S.A.» — el aviso de derechos de la edición electrónica de Celephaïs Press, a nombre de la Ordo Templi Orientis y con domicilio postal en Nueva York.

«Key-entry of “The Summons,” “Liber CCXX,” title pages, contents, etc., by Frater T.S. Initial key-entry of “A Summary” (an extract from Crowley’s “AHA!”) by W.E. Heidrick, Treasurer General O.T.O.; text taken from a copy of Equinox I (3) in Internet circulation. The text of “Genesis Libri AL” (except for chapter 6) derives from a plaintext initially key-entered in 1985 e.v. by Soror Alice for O.T.O., and edited by Frater A.U.D.C.A.L. Much further proof-reading and formatting of this copy done by Soror Luna 11. Chapter 6 was adapted and formatted by Frater T.S. from a key-entry of “The Temple of Solomon the King” in an online copy of Equinox I (7), key-entered by W.E. Heidrick.» — las notas finales de esa edición, en voz de Frater T.S., acreditan persona por persona la captura del texto: W.E. Heidrick, a quien llaman tesorero general de la orden, y Soror Alice, que tecleó en 1985 el Genesis Libri AL para la orden.

«(c) Ordo Templi Orientis. Key-entry and initial proof-reading by W.E. Heidrick for O.T.O. Formatting and further proof-reading by Frater T.S. for Celephaïs Press / NIWG. This e-text last revised 29.06.2004.» — el colofón de la edición electrónica de The Vision and the Voice pone el aviso de derechos a nombre de la orden y acredita la captura y la primera corrección a W.E. Heidrick para ella, y el formato a Frater T.S. para Celephaïs Press / NIWG.

«[The reference is presumably to Crowley’s “restoration” of the Masonic III° word (traditionally Mahabone, Macbena, or something along those general lines) so that it adds to 93. As a ‘secret’ communicated in O.T.O. it is not given here. — T.S.]» — nota firmada por Frater T.S. en The Equinox of the Gods: remite a la restitución que Crowley habría hecho de la palabra del tercer grado masónico para que sumara 93, y declara no darla por ser secreto comunicado en la orden.

«Crowley also headed a Church of Satan, which has members to this day in Switzerland and other countries. Along with Theodor Reuss, he played a leading role in the Ori¬ ental Templar Order (O.T.O.), which was founded in 1901.» — Erik Hornung le atribuye a Crowley la jefatura de una Iglesia de Satán y un papel dirigente, con Theodor Reuss, en la orden, que data en 1901; el troceo parte la palabra Oriental con el signo de corte de renglón.

«As is often the case with esoteric organizations, the OTO has produced its own historical account of its origins and development; but unfortunately, much of it is based on scanty or unverifiable evidence. Thorough scholarly research, drawing a clear line between fact and fiction, has started to develop only recently» — Marco Pasi dice que la orden produjo su propio relato de origen y desarrollo, que buena parte de él se apoya en evidencia escasa o inverificable, y que la investigación académica que separa hecho de ficción empezó hace poco.

«Nevertheless, the issue has some importance, because Kellner has traditionally been presented as the original source for the fundamental teaching of the OTO, i.e. sexual magic» — Pasi explica por qué importa la figura de Carl Kellner: la tradición lo presenta como fuente original de la enseñanza fundamental de la orden, que es la magia sexual.

«In this context, it has often been assumed that Steiner became a member of the OTO, and that Mystica Eterna was indeed but a section of this Order. However, the available evidence suggests otherwise: at the time when Reuss gave this authorization to Steiner, the OTO simply did not exist as an organization proper» — Pasi objeta el supuesto de que Steiner fuera miembro de la orden y de que Mystica Aeterna fuera una sección suya: cuando Reuss autorizó a Steiner, dice, la orden no existía como organización propiamente dicha.

«But the main reason why 1906 has been considered by some authors to be the actual year of foundation of the OTO, is the existence of two pamphlets dated that year, which contain an English and a German version of the first constitution of the OTO» — Pasi consigna por qué algunos autores fechan la fundación en 1906: dos folletos de ese año con una versión inglesa y otra alemana de la primera constitución.

«Whether or not such a project ever existed in Reuss’s mind in 1906, it cannot be related in this period to any particular, recognisable structure or organisation calling itself OTO» — y acota que, existiera o no ese proyecto en la mente de Reuss en 1906, no puede ligarse en ese periodo a ninguna estructura reconocible que se llamara así.

«According to the traditional history of the Order, based mainly on Reuss’s and Crowley’s own accounts, Kellner and Reuss would have founded the OTO long before the latter met Crowley. In 1910 Crowley would have met Reuss for the first time, and would have been introduced by him into the Order as a simple member. Then, in 1912, when Reuss would have realised that Crowley had come very close to discovering, on his own, the secret of sexual magic, he would have appointed him head of a newly created section of the Order for Great Britain, called Mysteria Mystica Maxima (M.°.M.:.M.:.). However, a reconsideration of the available evidence, and especially of the timing of the events, suggests that some parts of this story may not be accurate» — Pasi expone en condicional la historia tradicional de la orden, basada sobre todo en los relatos de Reuss y de Crowley: Kellner y Reuss la habrían fundado mucho antes de conocer a Crowley, y este habría entrado como miembro simple en 1910.

«In fact it seems more likely that the decision to (re-)launch his project of the OTO was taken by Reuss only after having met Crowley» — Pasi juzga más probable la cronología inversa: que Reuss tomara la decisión de lanzar o relanzar su proyecto solo después de conocer a Crowley.

«Reuss wishes to launch a new fringe-masonic Order, whose main purpose is the teaching and practice of sexual magic: the ~ Ordo Templi Orientis (OTO). He asks Crowley for his coilaboration and the latter accepts, in 1912, to create and run a British section of the Order under Reuss’s authority.» — en la entrada sobre Crowley del mismo diccionario, Pasi dice que Reuss quería lanzar una orden paramasónica cuyo fin principal era enseñar y practicar la magia sexual, y que Crowley aceptó en 1912 crear y dirigir una sección británica bajo su autoridad; el OCR imprime *coilaboration*.

«instead, Crowley availed himself of his newly acquired leading position in the German Neo-templar group Ordo Templi Orientis (O.T.O.)» — Egil Asprem llama a la orden grupo neotemplario alemán y dice que Crowley se valió de la posición dirigente que acababa de adquirir en ella; el tramo arranca a media frase, después de decir que una sociedad secreta como la A∴A∴ no servía a ese propósito, porque el troceo imprime la sigla con caracteres de control en lugar de los tres puntos.

«In a process initiated by the Order’s “Outer Head” Theodor Reuss between 1910 and 1912, Crowley was set to rewriting the O.T.O.’s rituals and doctrine, streamlining the initiation outline and making the Order fully operable.» — Asprem fecha entre 1910 y 1912 el proceso que inició Reuss, a quien llama Cabeza Exterior de la orden, para que Crowley reescribiera rituales y doctrina y la dejara plenamente operativa.

«At least some portion of the secret sexual teachings of the H.B. of L. also found their way, via Sylvester Clark Gould (t 1909), into the Hermetic Brotherhood of Light and through it into the ~ Ordo Templi Orientis, and into the Societas Rosicruciana in America of George Winslow Plummer (“Khei”).» — John Patrick Deveney, en la entrada sobre la Hermetic Brotherhood of Luxor, dice que al menos parte de sus enseñanzas sexuales secretas llegaron a la orden por Sylvester Clark Gould y la Hermetic Brotherhood of Light.

«In any case, the Hermetic Brotherhood of Light (also under its Latin name: Fraternitas Lucis Hermetica, FLH) has remained, to this day, an important mythical reference in the literature connected to the OTO» — Pasi dice que la Hermetic Brotherhood of Light sigue siendo hasta hoy una referencia mítica importante en la literatura ligada a la orden.

«Just as he left the Ordo Templi Orienti, Steiner broke away from the Theosophical Society (cf. supra) in 1913, claiming that the inclination toward Oriental traditions did not seem to be quite compatible with the Christian, Western character of his own theosophy.» — Antoine Faivre consigna que Steiner dejó la orden y en 1913 rompió con la Sociedad Teosófica; la capa de texto imprime *Ordo Templi Orienti*.

«The O.T.O. claimed to be an Academia Masonica, or a repository of esoteric rituals and practices of the Freemasonic tradition.» — David Shoemaker, en el Libro Nueve de la antología de Llewellyn, dice que la orden decía ser una Academia Masonica, depósito de rituales y prácticas esotéricas de la tradición masónica.

«At the basis of OTO’s sexual magic (which differs from Randolph’s) is the idea that the male and female bodily fluids produced during sexual intercourse may be “energised” through a particular kind of mental concentration. During the operation, the mind must remain steadily focused on its goal, be it of a material or spiritual nature. The mixing of semen and female secretions produces an “elixir”, which is ingested by the practitioner or smeared on talismans to produce the desired effect» — Pasi describe la mecánica de la magia sexual de la orden y la deslinda de la de Randolph dentro del mismo tramo.

«The OTO is based on a scale of ten degrees, indicated by Roman numerals. The first nine degrees are split into three triads» — Pasi describe la escala de diez grados de la orden, en números romanos, con los nueve primeros repartidos en tres tríadas.

«He saw the aim of the two orders as fundamentally different: while the OTO was meant to be the utopian model of a future society based on the principles of Thelema, the A..A.. remained an esoteric school which offered the means to attain individual self-realisation, basically along the lines of the Golden Dawn system» — Pasi atribuye a Crowley la distinción entre las dos órdenes: la O.T.O. como modelo utópico de una sociedad futura según los principios de Thelema, la A∴A∴ como escuela esotérica de realización individual.

«This is certainly an important factor for understanding the gradual loss of the OTO’s masonic character after Reuss’s death» — Pasi señala un factor para entender la pérdida gradual del carácter masónico de la orden tras la muerte de Reuss.

«The instruction on the nature of the gods given at the seventh degree of the Ordo Templi Orientis, as said, emphasized the single nature of true godhead, and it also declared local and tribal deities to be unimportant; but it did add that the universal, and more admirable, forces with which the divine had been associated were fire, Moon, Mountain, Ancestor, Yoni (female genitalia), Snake, Lion, Egg, Eagle, Tree, Stars, and (above all) Phallus.» — Ronald Hutton resume la instrucción del séptimo grado sobre la naturaleza de los dioses: la unidad de la divinidad verdadera, el poco peso de los dioses locales y la lista de fuerzas con que se la asoció, con el falo por encima de todas.

«In many ways, it is a veiled ritual enactment of the technical secret at the center of the O.T.O.’s teachings, and it can be profitably studied in this light.» — Shoemaker propone leer la Misa Gnóstica como representación ritual velada del secreto técnico que está en el centro de la enseñanza de la orden.

«As the central public ritual of the O.T.O./E.G.C., the Gnostic Mass is presented regularly at many locations around the world and is one of the best ways to witness Thelemic ritual presented within the living culture of Thelemic communities.» — Shoemaker dice que la Misa Gnóstica es el rito público central de la orden y de su iglesia, y que se celebra con regularidad en muchos lugares del mundo.

«CROWLEY, ALEISTER (née Edward Alexander Crowley, 1875-1947): Many claim he was the most important magician of the twentieth century. After training within the Golden Dawn he developed his own system based on O.T.O. sex magick secrets, Golden Dawn techniques, his own channeled writings, and his own practical experience.» — Donald Michael Kraig, en la entrada de su glosario sobre Crowley, dice que este desarrolló su sistema sobre los secretos de magia sexual de la orden, las técnicas de la Golden Dawn, sus escritos canalizados y su experiencia práctica.

«Many years later, Crowley came to use alchemical symbolism to elucidate the “Mass of the Holy Ghost,” the sex-magic principles of the O.T.O.» — Israel Regardie dice que Crowley llegó a usar el simbolismo alquímico para explicar los principios de magia sexual de la orden; el tramo se corta ante un guion de fin de renglón.

«Tantric secrets” which he used in his secret Order, the O.T.O. (Ordo Templi Orientis, or Order of Oriental Templars) were of this nature, and there is no doubt that he occasionally produced results, though I think this was because he himself had naturally exceptional powers; but he was fascinated by these, which I can only describe as revolting, practices, because they suited his nature.» — Gerald Gardner habla de los secretos tántricos que Crowley usaba en su orden, concede que a veces obtenía resultados y los atribuye a las dotes de Crowley, y califica de repugnantes esas prácticas.

«In 1923 Crowley succeeded Reuss as international leader of the O.T.O. (he had headed the British branch up to that point) and more fully emphasized the Order’s role for promulgating the “Law of Thelema” and working as a kind of political avant-garde for the new Thelemic world order.» — Asprem dice que Crowley sucedió a Reuss en 1923 como jefe internacional de la orden, tras dirigir la rama británica, y que acentuó su papel de promover la Ley de Thelema como vanguardia política.

«Crowley, now definitely convinced of his prophetic role in relation to Thelema, undoubtedly looks at the OTO as a convenient channel for the propagation of his new religious message.» — Pasi dice que Crowley, convencido ya de su papel profético, veía en la orden un canal conveniente para propagar su mensaje religioso.

«Crowley dedicated the rest of his life to extending the Law of Thelema into the world through his teaching and writings, and through his administration of the magical orders he led until his death, the A A and the Ordo Templi Orientis (O.T.O.).» — Shoemaker dice que Crowley dedicó el resto de su vida a extender la Ley de Thelema por su enseñanza, sus escritos y las dos órdenes que dirigió hasta morir, la A∴A∴ y la O.T.O.

«Among them are the businessman Karl Germer (1885-1962), who in the following years supports Crowley financially and will succeed him, after the latter’s death, as head of the OTO.» — Pasi dice que Karl Germer sostuvo económicamente a Crowley y le sucedió tras su muerte al frente de la orden.

«He eventually became Crowley’s right hand and managed the affairs of the O.T.O. as Grand Secretary General while acting as Crowley’s representative in the United States.» — un recuadro del Libro Nueve, firmado por Andrew Ferrell, dice que Germer fue mano derecha de Crowley, llevó los asuntos de la orden como Gran Secretario General y lo representó en Estados Unidos.

«The mystic in him felt that the A A was a better vehicle of the Thelemic Current than the O.T.O. and that neither would survive if there was no foundation of published literature to support them.» — el mismo recuadro atribuye a Germer la idea de que la A∴A∴ era mejor vehículo de la corriente telémica que la orden, y de que ninguna sobreviviría sin una base de literatura publicada.

«The O.T.O. eventually reconstituted itself, but the A A splintered into multiple claimant groups headed by Germer’s remaining students.» — y consigna el desenlace a su muerte: la orden acabó reconstituyéndose y la A∴A∴ se dividió en varios grupos que reclamaban la sucesión.

«Seckler was received into the A A by Jane Wolfe in 1940, and after Wolfe’s death in 1958, she received personal instruction from Karl Germer, head of both the O.T.O. and the A A , who recognized her as having achieved Knowledge and Conversation of the Holy Guardian Angel and the grade of Adeptus Minor 5°= 6 .» — un recuadro firmado por Lauren Gardner llama a Germer cabeza de la orden y de la A∴A∴ al contar la instrucción que dio a Phyllis Seckler; el troceo pierde los puntos triples de las dos aes.

«Phyllis Seckler (Soror Meral) was one of the leading individuals responsible for establishing Thelema and the modern Ordo Templi Orientis (O.T.O.) in California.» — ese recuadro cuenta a Phyllis Seckler entre las principales responsables de establecer Thelema y la orden moderna en California.

«Major Grady Louis McMurtry (1918–1985) is best known for reviving the Ordo Templi Orientis as Hymenaeus Alpha X°, after the death of Karl Germer, Frater Saturnus X°.» — un recuadro firmado por Marlene Cornelius dice que a Grady McMurtry se le conoce sobre todo por haber revivido la orden tras la muerte de Germer.

«Without entering into the details of these controversies, it can be said that all four may be considered to represent a legitimate continuation of the ideas and the practices of the original OTO, in so far as they can all claim a more or less direct link with one of the first three OHOs, ice. Reuss, Crowley, and/or Germer» — Pasi dice que las cuatro ramas que enumera pueden tenerse por continuación legítima de la orden original, por su vínculo más o menos directo con alguno de los tres primeros jefes, Reuss, Crowley o Germer, y se abstiene de entrar en las controversias; el troceo imprime *ice.* por i.e.

«At several occasions this branch’s claim to exclusive ownership of the name OTO (at least in the United States) and of Crowley’s copyright has been confirmed by court judgements» — Pasi consigna que varias sentencias judiciales confirmaron a una de esas ramas la propiedad exclusiva del nombre, al menos en Estados Unidos, y del copyright de Crowley.

«Unlike the Caliphate OTO, which represents a somewhat “orthodox” wing in the nebula of Crowleyan movements, Grant has added several elements which were absent in earlier OTO traditions» — Pasi llama ala algo ortodoxa a la rama Caliphate, y dice que Grant añadió elementos ausentes en las tradiciones anteriores de la orden.

«The two magical Orders of which Crowley was the leader, the OTO and the A..A..., still exist today despite recurrent schisms, and are among the major vehicles for the transmission of his ideas.» — Pasi cierra su entrada sobre Crowley diciendo que las dos órdenes que dirigió siguen existiendo pese a los cismas y que están entre los vehículos principales de sus ideas.

«While the membership of the O.T.O. was relatively miniscule in Crowley’s lifetime, the order today has thousands of members worldwide.» — Shoemaker dice que la orden fue minúscula en vida de Crowley y que hoy tiene miles de miembros en todo el mundo.

«O.T.O.: Ordo Templi Orientis. A well-known and still existing occult order which has become the primary promulgator of the teachings of Aleister Crowley, who at one time was the head of the order.» — la entrada del glosario de Kraig la llama orden ocultista conocida y todavía existente, principal promotora de las enseñanzas de Crowley, que la encabezó un tiempo.

«The first initiate of the Hermetic Order of the Golden Dawn was a woman, Moina Mathers. For many years women led the Golden Dawn. After Paul Foster Case, founder of the Builders of the Adytum (BOTA) died, a woman became the head of the order. Women today lead groups that claim to be the Golden Dawn. Various OTO groups are run by women. At least one current of the AA, Crowley’s replacement for the Golden Dawn, was passed through a woman.» — Kraig cuenta que varios grupos de la orden los dirigen mujeres, en la serie de casos con que responde al cargo de patriarcado.

«The Order of the "Builders of the Adytum," founded by Paul Foster Case (1884-1954) was a kind of prolongation; Hermetism, the Kabbalah, and the Tarot were among its objects of study. The Ordo Templis Orientis (cf. supra) saw much development in the United States, especially, with an important center in California.» — Faivre consigna el desarrollo de la orden en Estados Unidos, con un centro importante en California; la capa de texto imprime *Ordo Templis Orientis*.

«Some readers were shocked, but many more were fascinated – and visitors to the Witches’ Mill in the Isle of Man looked with particular interest at the contents of one of the show-cases, which contained a charter granted by Aleister Crowley to Gerald Gardner to operate a lodge of Crowley’s magical fraternity, the Ordo Templi Orientis.» — Doreen Valiente cuenta que en el Witches' Mill de la isla de Man se exhibía un charter concedido por Crowley a Gerald Gardner para operar una logia de la orden.

«Back in 1949 he had published a novel called High Magic’s Aid, on the title-page of which he describes himself as ‘SCRIRE. O.T.O. 4 = 7.’» — Valiente dice que Gardner se presentó en la portada de High Magic's Aid, de 1949, con su nombre iniciático y su grado en la orden.

«He explained this to me by saying, firstly, that as the holder of a Charter from Crowley himself to operate a Lodge of the OTO, he was entitled to use it; secondly, that the rituals he had received from the old coven were very fragmentary and that in order to make them workable he had been compelled to supplement them with other material.» — Valiente reproduce la explicación que Gardner le dio: como titular de un charter para operar una logia de la orden, se decía con derecho a usar ese material.

«He showed me this OTO Charter, signed by Crowley but otherwise in Gerald’s handwriting.» — y dice haber visto ese charter: firmado por Crowley pero escrito de puño y letra de Gardner.

«Gerald seems to have derived this from the Sixth Degree Ritual of the OTO, in which a female officer called the Cup Bearer represents ‘the Lady Babalon’ and a male officer called the Grand Commander represents the Templars’ god Baphomet.» — Valiente dice que Gardner tomó un rito del Sexto Grado de la orden, con la portadora de la copa como la Lady Babalon y el Gran Comendador como el Baphomet templario.

«The consecration of the wine was probably modelled upon the sixth-degree initiation of the OTO itself, in which a man dipped the point of a holy lance in a cup of wine held by a woman; save that Gardner’s rite reversed the poles, and had the man hold the cup for the woman’s athame.» — Hutton propone como modelo probable de la consagración del vino de Gardner la iniciación de sexto grado de la orden, con la salvedad de que Gardner invirtió los polos.

«In 1946, related Gardner, he visited Aleister Crowley and was initiated into the latter’s Ordo Templi Orientis, though he thought Crowley ‘a charming charlatan’.» — Hutton consigna el relato del propio Gardner: en 1946 visitó a Crowley y fue iniciado en su orden, aunque lo tenía por un charlatán encantador.

«In 1988, however, a writer in a publication of the modern Ordo Templi Orientis suggested that Gardner and Crowley knew each other for more than ten years before the latter’s death:» — Hutton expone que en 1988 un autor, en una publicación de la orden moderna, sostuvo que Gardner y Crowley se conocían desde más de diez años antes de la muerte de Crowley.

«At the time of completing it, Gardner still regarded himself primarily as an OTO grandee, for he published it under his initiatory name (misspelled ‘Scrire’) and printed the order’s initials and his degree (again given somewhat inaccurately, in Golden Dawn not OTO form) underneath it.» — Hutton dice que al terminar su novela Gardner se tenía sobre todo por dignatario de la orden, y que imprimió sus iniciales y su grado bajo su nombre iniciático, con errores que señala.

«The situation thus revealed seems to admit of three explanations: either Gardner had temporarily lost interest in witchcraft and was striving to make the OTO his vehicle instead; or he was involved in both alongside each other; or he had not yet conceived the idea of ‘reviving’ the ancient witch religion and, looking for a magical group to install in the ‘witch’s cottage’, he had turned to the famous Crowley for inspiration and taken up the latter’s order.» — Hutton abre tres explicaciones posibles de esa situación, sin elegir entre ellas, y una es que Gardner quisiera hacer de la orden su vehículo en lugar de la brujería.

«All that can be suggested without better evidence is that either the latter were not to his taste, or the time-scale involved is even more truncated and ‘Ye Bok’ was composed in 1948 after he had given up on the idea of resurrecting the OTO and decided to propagate the witch religion instead.» — Hutton contempla que el libro de rituales de Gardner se compusiera en 1948, cuando ya habría abandonado la idea de resucitar la orden.

«Having obtained both, he attempted to revive the OTO in England as a vehicle for his plans, and having failed to do so, turned at once to reviving the ancient religion of pagan witchcraft, as described by Margaret Murray but in a form suited to his own tastes and experience, instead.» — Hutton dice que Gardner intentó revivir la orden en Inglaterra como vehículo de sus planes y que, al fracasar, se volvió a revivir la religión de las brujas.

«They are now in the archive of the Ordo Templi Orientis in the United States, but complete copies were made by Crowley’s friend Gerald Yorke, and are now in his deposit in the Warburg Institute, London.» — Hutton dice que los diarios de Crowley están en el archivo de la orden en Estados Unidos y que las copias completas de Gerald Yorke están en el Instituto Warburg.

«Prior to founding Wicca in the 1950s, Gardner was involved with individuals who traced their occult and religious practices back to the Theosophical Society, the Hermetic Order of the Golden Dawn, Ordo Templi Orientis, Aleister Crowley and older occult or esoteric traditions» — John L. Crow, en el volumen de Asprem y Granholm, cuenta la orden entre las filiaciones ocultistas de Gardner antes de fundar la wicca.

«Jack Parsons was initiated into the O.T.O. in 1941 at Agape Lodge in Southern California, the only functioning O.T.O. body at the time.» — un recuadro del Libro Nueve, firmado por Rex Parsons, dice que Jack Parsons se inició en la orden en 1941 en la logia Agape del sur de California, el único cuerpo en funciones entonces.

«Parsons was an initiate in Crowley’s highly esoteric group, the Ordo Templi Orientis, and immersed in its most secret and dangerous rituals. Sharing his interest in science fiction and magic, Hubbard became Parsons’s close friend and a partner in his esoteric magical rites» — Hugh Urban, en el volumen de Asprem y Granholm, llama a la orden grupo altamente esotérico de Crowley y dice que Parsons era iniciado en ella y que Hubbard se hizo su amigo y compañero de ritos.

«More than one observer has thus compared Scientology to a modern version of a “mystery religion”, not unlike the Greek mysteries or various other secret societies and esoteric orders (including modern esoteric orders, such as Parsons’s and Crowley’s OTO» — Urban recoge la comparación de la cienciología con una religión de misterios y con órdenes esotéricas modernas como la de Parsons y Crowley; la frase sigue en la plana 200.

«A nivel individual, el caso de Jack Parsons ilustra el mismo patrón con precisión casi experimental. Parsons (cofundador del Jet Propulsion Laboratory, una de las mentes más brillantes en el desarrollo del cohete de combustible sólido, cuya contribución a la ciencia aeroespacial fue muy importante) era simultáneamente un operador ceremonial de la *Ordo Templi Orientis* que dedicó cada vez más energía a la práctica mágica hasta que esta absorbió el centro de gravedad de su vida» — el Umbral de la Consciencia presenta a Jack Parsons como operador ceremonial de la orden y como caso individual del patrón que describe.

«Su contraparte americana, Jack Parsons, cofundador del Jet Propulsion Laboratory y figura clave en el desarrollo del cohete de combustible sólido en los Estados Unidos, operó dentro del marco ceremonial de la *Ordo Templi Orientis* junto a Lafayette Ronald Hubbard, realizando rituales de magia sexual con el objetivo explícito de contactar e invocar inteligencias no humanas. Dos programas espaciales, dos marcos culturales distintos: en el ruso, un veneer cristiano-angélico; en el americano, un vocabulario mágicoceremonial. La función asumida en ambos era estructuralmente la misma: acceder a un canal de información no humano para acelerar el desarrollo técnico [H-test][I][A]» — el Umbral dice que Parsons operó dentro del marco ceremonial de la orden junto a Hubbard, con rituales de magia sexual para contactar inteligencias no humanas.

«últimos cinco siglos. La magia grimorica y enoquiana coexiste con múltiples órdenes activas en la línea de la Golden Dawn y el sistema telemítico de Crowley, A∴A∴ y O.T.O. con la Wicca de Gardner y sus innumerables ramas; con el neopaganismo reconstruccionista (Ásatrú, helenismo, druidismo); con las tradiciones afrodiaspóricas (Santería, Vodou, Candomblé) donde la relación con inteligencias opera con su propia arquitectura jerárquica y sus protocolos, con la Magia del Caos de Peter Carroll; con la brujería tradicional europea; con el hermetismo práctico en la línea de Franz Bardon» — el Umbral cuenta la orden, con la A∴A∴, entre las corrientes que coexisten hoy; el tramo empieza en minúscula porque viene cortado de la plana anterior.

«In 1978, as part of my perceived duties as an O.T.O.' lodgemaster, I began what would become a 23-year weekly magick class at my home in Costa Mesa, California.» — Lon Milo DuQuette, en su prólogo al diccionario enoquiano de Laycock, data en 1978 el arranque de su clase semanal de magia como parte de sus deberes de maestro de logia de la orden; el troceo imprime la llamada de nota pegada.

«Lon Milo DuQuette is a bestselling author and lecturer, whose books on Magick, Tarot, and the Western Mystery Traditions have been translated into ten languages. He is currently US Deputy Grand Master of Ordo Templi Orentis and is on the faculty of the Omega Institute in Rhinebeck, New York, and the Maybe Logic Academy.» — la nota de autor del manual enoquiano de DuQuette lo presenta como diputado gran maestre de la orden en Estados Unidos; la capa de texto imprime *Orentis*.

«He is senior initiate member of Crowley’s magical order, Ordo Templi Orientis, and currently serves as its United States Deputy Grand Master General.» — la nota de autor de DuQuette en la antología de Llewellyn lo presenta como iniciado veterano de la orden y su Deputy Grand Master General en Estados Unidos.

«He is a Past Master of 418 Lodge, O.T.O., in Sacramento, having succeeded Soror Meral (Phyllis Seckler), his friend and teacher.» — la nota de autor de David Shoemaker lo presenta como Past Master de la logia 418 de la orden en Sacramento, sucesor de Phyllis Seckler.

«David was the founding President of the O.T.O. Psychology Guild and is a frequent speaker at national and regional events.» — y como presidente fundador del gremio de psicología de la orden.

«Harper Feist is a member of the O.T.O. and Local Body Master at Leaping Laughter Oasis (Minneapolis), and is also a member of A A . Outside, but related to, her spiritual pursuits, Harper holds a PhD in physical chemistry and is a martial artist, practicing the Japanese art of iaido.» — Harper Feist firma un recuadro del Libro Nueve y se presenta como miembro de la orden y maestra de cuerpo local en Minneapolis.

«Marlene Cornelius was born a Thelemite. To her delight, she discovered Crowley through The Book of the Law and has been a member of the O.T.O. for thirty-four years and an aspirant to the A∴A∴ for almost thirty years.» — Marlene Cornelius firma su recuadro y se presenta como miembro de la orden desde hace treinta y cuatro años.

«She is an ordained priestess of Ecclesia Gnostica Catholica and an initiate of Georgian Wicca, the Golden Dawn (as Via Amore Gnostike), the Ordo Templi Orientis, and the Nath Tantrika Sampradahya (as Satya Vana Nath).» — la nota de autor de Brandy Williams cuenta la orden entre sus iniciaciones declaradas.

«David Allen Hulse is a published author in the field of Eastern and Western magic and mysticism. He has contributed to various publications including Tree Magazine, Holy Beggars’ Gazette, OTO Newsletter, and The Tarot Journal.» — la nota de autor de David Allen Hulse cuenta el boletín de la orden entre las publicaciones en que ha colaborado.

«He has a fi rm background in Thelema, having run one of the competing thelmeic groups, “Balt Oasis” of the Caliphate O.T.O., in Oslo in the early 1990s.» — Asprem dice que Runar Karlsen dirigió en Oslo, a principios de los noventa, el grupo Balt Oasis de la rama Caliphate; la fuente imprime *thelmeic*.

«Subsequently he had introduced Enochian workshops and rituals into his O.T.O. group.» — y que Karlsen introdujo talleres y rituales enoquianos en su grupo de la orden.

«Balt camp, and later oasis (from 1994), was founded in 1992, and was the third attempt to start an O.T.O. group in Oslo. The Balt group arose as a response to a confl ict in the previous camp, Yggdrasil, which was run by Simen Berntsen.» — Asprem data la fundación del grupo Balt en 1992 como el tercer intento de abrir un grupo de la orden en Oslo, nacido de un conflicto en el campamento anterior.

«It was disbanded by its leader in 1997, due to what Karlsen experienced as homophobic discrimination embedded in the O.T.O. structure. This especially related to Karlsen’s dissatisfaction with the Gnostic Mass, which he wanted to rewrite in order to incorporate two male priests instead of a priest and a priestess.» — Asprem atribuye la disolución del grupo en 1997 a lo que Karlsen vivió como discriminación homófoba en la estructura de la orden, ligada a la Misa Gnóstica.

«During its period of existence, two other more or less competing O.T.O. camps were in existence in Oslo: Heimdall, and Aurora Borealis. While Balt focused extensively on ritual magic and Enochiana, Heimdall focused on the revival of Ásatrú (the group was run by Egil Stenseth, who played a pivotal role in establishing organized Ásatrú in Norway in the 1990s), while Aurora Borealis was preoccupied with Masonry.» — Asprem cuenta otros dos campamentos de la orden en Oslo en esos años, cada uno con su materia: el Ásatrú y la masonería.

«His connections to numerous initiatory societies, in particular to the ~ Ordo Templi Orientis (OTO, of which he was, however, not a member), are well documented.» — Antoine Faivre, en la entrada sobre Oskar Schlag, dice que sus conexiones con la orden están bien documentadas y aclara entre paréntesis que no fue miembro.

«He also contacted Hermann Joseph Metzger (1918-1990), who had newly-founded the O.T.O. and the Illuminati Order in Switzerland.» — Hans Thomas Hakl, en la entrada sobre la Fraternitas Saturni, consigna el contacto de Grosche con Hermann Joseph Metzger, que acababa de fundar en Suiza la orden y la de los Illuminati.

«While the collaboration with the O.T.O. soon lapsed, the Fraternitas Saturni quickly revived.» — Hakl dice que esa colaboración con la orden decayó pronto.

«The doctrines of the Fraternitas Saturni are very eclectic, in contrast to the O.T.O. groups, which mostly subscribe to the teachings of Crowley.» — Hakl opone el eclecticismo doctrinal de la Fraternitas Saturni a los grupos de la orden, que dice adheridos sobre todo a las enseñanzas de Crowley.

«The Fraternitas Saturni uses Kabbalah | Jewish Influences] in the sense of Agrippa von Nettesheim and sees no problem in assimilating the doctrines of modern occult groups such as the -> Hermetic Order of the Golden Dawn, the Adonistenbund, the O.T.O., or modern magicians like Franz Bardon (1909-1958).» — y cuenta a la orden entre los grupos ocultistas modernos cuya doctrina la Fraternitas Saturni asimila sin reparo; el troceo abre el corchete del reenvío como barra vertical.

«Hermetic alchemy and the Three Essentials became part of the doctrine of many esoteric groups, including the Freemasons, Theosophists, Ordo Templi Orientis, Aurum Solis, Golden Dawn, and various Rosicrucian orders and Templar groups.» — Dennis William Hauck cuenta a la orden entre los grupos esotéricos que incorporaron la alquimia hermética y los Tres Esenciales.

«Ordo Templi Orientis, LaVey states in The Satanic Bible, were “practicing some of the principles set forth in this volume» — Per Faxneld cita a Anton LaVey, que en la Biblia satánica dice que la orden practicaba algunos de los principios de ese libro.

«Understanding TOPY to be the natural successor to the early Ordo Templi Orientis (OTO), particularly under Crowley’s leadership, it was established to be “a secret society created as an access point into the world of magick» — Christopher Partridge dice que TOPY se entendía como sucesora natural de la orden temprana, sobre todo bajo Crowley.

«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» — Partridge cita el juicio de Jason Louv: ni la orden ni TOPY eran órdenes de enseñanza, sino lugares de sociabilidad en torno a ideas ocultistas.

«On the other hand, many of the nodes are not associated directly with Satanism (like otohq.org, Ordo Templi Orientis’s now-defunct directory) or not operational, limiting the explanatory power if relying too heavily on the map alone» — Jesper Aagaard Petersen pone como ejemplo del límite de su mapa de redes el directorio de la orden, hoy desaparecido, que no tiene relación directa con el satanismo.