关于这个作者，还有一篇有意思的自述，可以看出他对于其他流派的态度。

Things I Don’t Believe Anymore now that I’m All Grown Up

by MichaelOsiris Snuffin (2002)

1. God. Thereis no god but man. Period.

2. AncestorWorship. My ancestors are dead. When people die, it is time to get onwith this life and not worry about the dead. What happens after death does notconcern me because I am still living.
I find it interesting how many people believe that the soul reincarnates into adifferent body after death yet at the same time believe that they cancommunicate with their ancestors from beyond the grave. Are they splittingsouls?

3. Helland Heaven. Crude constructs used by the Christians to control peoplethrough fear and reward. Hell is for bad Christians!

4. Karma. AleisterCrowley said it best:

“Karma is the Law of Cause and Effect.There is no proportion in its operations. Once an accident occurs it isimpossible to say what may happen; and the Universe is a stupendous accident.”

Also:

“There is a sort of sense in which everyimpression that is made upon our minds is the resultant of all the forces ofthe past; no incident is so trifling that it has not in some way shaped one’sdisposition. But there is none of this crude retribution about it. One may killa hundred thousand lice in one brief hour at the foot of the Baltoro Glacier,as Frater P. once did. It would be stupid to suppose, as the Theosophistinclines to suppose, that this action involves one in the doom of being killedby a louse a hundred thousand times.”

Thanks forsetting me straight, Uncle Al.

5. TheThreefold Law. The idea that the magical energy you send out will comeback to you three times over contradicts the law of cause and effect. However,if you truly believe in the Threefold Law, then your mind will validate yourbelief, which is why this law seems to hold for those who have subjugatedthemselves to this superstition.

6. SacredGround. Christians, Jews and Moslems would rather kill each other overholy dirt instead of recognizing and building on the sacred foundation withinthemselves. I don’t worship dirt. This includes the Kiblah of Thelema--I willnot pray to a bed and breakfast in Boleskine!

Copyright (c)2010 Michael Osiris Snuffin

The Wheel of Jupiter

by Michael Osiris Snuffin (2002)

                              

One ofthe main doctrines of the Fortune trump is to reach the center of the wheel.“The axle moveth not: attain thou that.” [1 A dynamic interpretation of the nature of the three principlesof the Wheel and their relationship to the axle is presented in AleisterCrowley’s Rite of Jupiter. Crowley incorporated the major symbolism of thetrump into the Rite, turning the principles into officers and arranging thetemple according to the basic design of the card:

The Temple represents the Wheel of Fortune of the Tarot. At itsaxle is the Altar on which sits C[entrum].I[n].C[entri].T[rigono]. On the rim,S[phinx] at East spoke, H[ermanubis] at North-West, T[yphon] at South-West. Tothe West of the Wheel is a veil.

Theofficers on the rim of the Wheel represent the triune energies of the HinduGunas and the Alchemical elements. Hermanubis is Rajas and Mercury, Typhon isTamas and Salt, and the Sphinx is Sattvas and Sulphur. Crowley describes thesetriune principles as “the three forms of energy which govern the movement ofphenomena” and “the three forms of being.” [2
The axleof the Wheel is represented by Centrum In Centri Trigono, Latin for “the pointin the center of the triangle,” an allusion to the Eye in the Triangle.C.I.C.T. is Jupiter, the source of the triune principles hidden at the centerof the Wheel.
TheRite of Jupiter begins by summoning the guests to the banquet of the Father ofthe Gods. After the stage is set, Typhon and Hermanubis identify each other bytheir respective relationships with Jupiter:

TYPHON: Hail unto thee, thou great god Hermanubis!

Art thou not the messenger of Jupiter?

HERMANUBIS: Hail unto thee, thou great god Typhon!

Art thou not the executor of his vengeance?

The twogods decide to seek the center of the wheel, and with the Sphinx they runaround the rim of the wheel until all three are exhausted. No closer to thecenter of the wheel, Typhon and Hermanubis agree to “seek an oracle of theGods.” They prostrate themselves before the Sphinx, asking her to declare “themystery whereby we may approach the centre of the wheel.” She responds:

SPHINX: Neither by sloth nor by activity may even my secret beattained. Neither by emotion nor by reason may I even be understood. How thenshould ye come to the centre of the wheel?

TheSphinx identifies Typhon with sloth and emotion, and Hermanubis with activityand reason, qualities associated with the Gunas they represent.
Hermanubisanswers the Sphinx with a question:

HERMANUBIS: Mother of mystery, what is thy position on Olympus?

SPHINX: Upon the rim of the wheel.

Hermanubisand Typhon realize that the Sphinx is also stuck on the rim of the wheel. Atthis point C.I.C.T. speaks up with the requested oracle:

Feeling, and thought, and ecstasy

Are but the cerements of Me.

Thrown off like planets from the Sun

Ye are but satellites of the One.

But should your revolution stop

Ye would inevitably drop

Headlong within the central Soul,

And all the parts become the Whole.

Sloth and activity and peace,

When will ye learn that ye must cease?

Notethat the Sphinx is identified with ecstasy and peace, qualities of the GunaSattvas. The Officers on the rim are confused by the oracle:

TYPHON: How should I cease from lethargy?

HERMANUBIS: How should I quench activity?

SPHINX: How should I give up ecstasy?

C.I.C.T.: What shines upon your foreheads?

S,H,T (together): The Eye within the Triangle.

C.I.C.T.: What burns upon your breasts?

S,H,T (together): The Rosy Cross.

C.I.C.T.: Brethren of the Rosy Cross! Aspirants to the SilverStar! Not until these are ended can ye come to the centre of the wheel.

Thenext scene opens with Typhon, Hermanubis and the Sphinx each expressing theirintentions to start the banquet in accordance with their particularattributions. Typhon says “I desire to begin the banquet,” thus expressingemotion. Hermanubis reasons that the banquet should begin, “as it is certainlynecessary that this should be done.” The Sphinx makes a “mute appeal” toC.I.C.T., who responds with a knock and says:

I heed not the passion, or the reason, or the soul of man.

C.I.C.T.then declares three attributes of himself, each expressed through the music ofthe Sphinx. Through his positive reaction, each of the Officers on the rimidentifies himself with one of these attributes of C.I.C.T.: the Sphinx withhis will, Hermanubis with his mind, and Typhon with his heart. Each Officer hasno reaction or a negative reaction to the music favored by the others, and soC.I.C.T. repeats the oracle given earlier in more basic terms:

Irreconcilable, my children, how shall ye partake of the Banquetof Jupiter, or come to the centre of the wheel? For this is the secret ofJupiter, that He who created you is in each of you, yet apart from all; beforeHim ye are equal, revolving in time and in Space; but he is unmoved and within.

After apause, Typhon recites poetry proclaiming the flow and ebb of life as the Earthpasses from Spring to Winter, effectively cooling his passion. He moves to theEast, crouches before the Sphinx, and faces C.I.C.T. Hermanubis recites poetrythat celebrates the awakening of the Kundalini serpent, inflaming him withpassion, and then joins Typhon, crouching before the Sphinx. Thus we have allthree principles combined into one, oriented upon the center of the wheel.C.I.C.T. gives a speech, and then allows the banquet of Jupiter to begin.
Thethree Officers move to the center to attend to C.I.C.T., and then the nature ofthe rite changes and departs from the realm of the Fortune trump. C.I.C.T. isveiled, and when the veil is drawn he is revealed as Jupiter. It is thusdemonstrated that only when these three principles combine and cease to movethat they will come to the center of the wheel and the godhead shall be known.


Footnotes:
1 Crowley, Aleister. The Book of Thoth, page 257. Originally published as partof "The Two and Twenty Secret Instructions of the Master" in The Heart of the Master.
2 Crowley, Aleister. The Book of Thoth, page 90.

Copyright (c) 2010 MichaelOsiris Snuffin