O.T.O. Books Contents Part 13. Closing Statement McMurtry Expulsion O.T.O. Home Page


Section 12.0 - The TRUTH BENEATH the EVIDENCE

In the preceding Sections of this article, the authors systematically presented the facts, evidence and chronology of the amazing web of deceit surrounding the Succession of the Office of Outer Head of the O.T.O.  Any reader previously unfamiliar with Mr. Motta's side of the story - which includes all those who have been subjected to the steady flow of propaganda from the "victorious Caliph" and his gang - must certainly have been shocked to learn of the deceptive practices of the opposition. Yet any reader who is also familiar with the history of psychological warfare will recognize certain patterns in the statements and tactics of McMurtry and his crew. Let us proceed to an examination of what has REALLY happened during the period from 1962 e.v. through the present day. Let us look at the Truth beneath the evidence. In order to reach even an approximate understanding of the enormity of these events, it will be necessary to delve into deep waters. We must leave the familiar realm of testimony and factual evidence, and chart a course through Initiation, theurgy, theology, Initiatic failure, religious psychological warfare tactics, and other obscure avenues of thought.

12.1   Some Hard Truths About Initiation

12.1.1   What Is Initiation?

This is a difficult question to answer without creating dogma in the process, especially since the answer must vary to some extent with every individual psychosoma. The authors have no wish to add to the growing body of theological literature on the subject, preferring instead to concentrate on the theurgic writings of Aleister Crowley. Indeed, it may accurately be stated that the majority of Crowley's writings were on this very matter. We can only therefore adumbrate certain key aspects, within our own limited understanding. Our main point here is that there are some hard truths   about Initiation, and an understanding of those issues is vital to full comprehension of the present situation and the material that has already been presented.

Let us first focus on the concept of Initiation as understood in the context of the A.'.A.'.. As Mr. Motta stated so succinctly in his testimony, the purpose of the A.'.A.'. is the spiritual evolution of the human species. (The reader is referred to "One Star in Sight" for a full account of the programme of the A.'.A.'..) The terms "enlightenment," "illumination," and "initiation" are sometimes used interchangeably. But here we want to confine the discussion to the expansion of consciousness that occurs in the human being as a result of Initiatic training. When an individual experiences a legitimate Initiatic event, a definite alteration in the consciousness of that individual takes place. In the A.'.A.'. system, there is a distinct state of being that is associated with the individual Grades, and this has been attested to by Crowley and other historical Initiates.

The reader is again referred to "One Star in Sight" for a description of the "states of being" associated with each Grade of the A.'. A.'. The Web-Site Editors.)

The point here is that Initiation is a real   and genuine   process. A true Adeptus Minor of the A.'.A.'., for instance, is a different sort of human being from a Neophyte of the A.'.A.'., for that individual has obtained, through a willed series of practices, a tremendous shift in consciousness. As Mr. Motta once remarked, the brain of an Initiate can remember Trance whereas the brain of a non-initiate is unable to retain such a memory. True Initiation, therefore, is much more than the "flashes," "revelations" or "insights" that are commonly mistaken for Initiatic experience. It is rather a change in the levels of functionality   of that individual's consciousness. (The subject, we repeat, is enormously complex, and the reader should strive to bear in mind the deficiency of language when applied to the subject of Initiation. Also, as noted in "One Star in Sight", the Grades are seldom executed fully or in strict consecution.)

Mr. Motta once described Initiation as "waking up onto new levels of awareness." He gave some testimony in the Maine trial on the intensity of his Initiatic experience into the Grade of Master of the Temple. {The context of what follows is that Weiser's lawyer had introduced a letter written by Mr. Motta to Wasserman, wherein he mentions having been "crazy" at one time. This was an obvious and lame attempt at character assassination on the part of Weiser. On redirect testimony, Mr. Motta's lawyer elicited this response.}

Mittel: ...first of all, when were you crazy?

Motta: In my initiation or, if you prefer the word mystical experience or religious experience, you pass through a period of mental imbalance which may be brief or long and varies in length and quality according to the psychosoma of the individual who is undergoing it. This has been described in the experience of many different religious disciplines, but what I was referring to - so it can happen at any time to anybody.

Mittel: And when did it happen to you? Maybe I should ask you first, did it happen to you?

Motta: It has happened to me every time I have passed through an initiation, but in that particular instance, I was speaking about the Master of the Temple initiation in which this mental imbalance and mental disturbance is much more prolonged and much deeper than any other initiation, at least in my experience, and in the experience of others as well.

Mittel: When you say that particular instance, you are referring to this letter that you wrote to Mr. Wasserman?

Motta: Yes. It is ironic because when people thought I was crazy, I was not crazy. When I thought I was crazy, I was not crazy, but when I thought I was not crazy, I was crazy. It's a very difficult thing to explain. It is not necessarily clinical insanity but it could very well become clinical insanity, and we always run this risk during that experience.

Mittel: When did you pass through this particular initiation to which you are referring?

Motta: It took several years. It started around 1961 after I reached Zelator and it went on until 1965, I think.

Mittel: Were you hospitalized?

Motta: No, no.

Mittel: Did you have any - seek any kind of medical treatment?

Motta: Only for my nerves.
[39A, 198-200]

{This last bit, "Only for my nerves," is truly funny, from one perspective, IF one has the slightest experience of Initiation, that is.}   Now, as the schoolyard taunt goes, "It takes one to know one." This is an absolutely key point. The consciousness of an Initiate is much more ample than that of the ordinary person. A true Initiate is aware of levels of reality that remain foreign to the uninitiated brain, including an awareness of the limitations of uninitiated individuals. A non-initiate can perceive an Initiate only up to the level of the consciousness reached by the non-initiate.   The Initiate, on the other hand, is aware of those levels of consciousness on which the non-initiate operates, PLUS additional levels much more broad in scope.

This is the straightforward axiom that lies behind the principle of the Instructor-Pupil relationship in A.'.A.'. work. If the Instructor were unable to "see" beyond the levels upon which the Pupil were operating, the Instructor would be unable to perceive the limitations of that Pupil, and would therefore be ill-qualified to Instruct that Pupil. Contact with a true Instructor provides a great advantage to the Pupil, for he or she then has the benefit of the guidance of a more advanced member of the species. The Instructor also gains in the relationship, although after another manner. It is a two-way relationship. But while a true Instructor will "deny himself utterly" on behalf of his or her Pupil, the obedience runs entirely in one direction. It is an autocratic relationship. The Instructor proceeds to Instruct, and the Pupil either obeys, or leaves the circle of the Instructor.

If a Pupil chooses to disobey his or her Instructions, whether through insincerity, or through failure in one of the many pitfalls and Ordeals, such disobedience is fatal from a spiritual perspective. Marcelo Motta always said that the Instructor in this position has but one course of action - to sever all relations with that Pupil and to cut contact with their diseased influence. For one must understand that a Pupil enters the circle of the Instructor. This creates a certain vulnerability; it opens the Instructor to the unhealthy manifestations of qliphotic influence from his or her Pupils. Marcelo Motta was a stern Task-Master indeed, and he cut contact with any number of individuals, one-time Pupils who had refused to obey his Instructions. (We do not mean to infer that Initiation is so "black-and-white" as we describe it here. There are indeed many shades of grey. For instance, Mr. Motta sometimes "quarantined" individuals that had become temporarily unhinged by their Initiatic Ordeals, until they recovered their reference coordinates. This pertains to the periods of Initiatic "craziness" to which he referred in the above testimony. But this is altogether different from what we mean by "cutting contact." Once Mr. Motta had truly cut contact with a Pupil, that severance was permanent. Taking an analogy from medicine, it is the difference between allowing diseased tissue to heal of its own accord or surgically excising it. If the diseased tissue is robust enough to respond to treatment, it may be saved; if not, it must be removed before it spreads to the rest of the organism.)

The reason that so many of his ex-Pupils found Mr. Motta's demeanor to be "difficult" is that he refused to allow his students to deceive themselves, and they often simply failed to measure up to his yardstick, or they insisted on deceiving themselves anyway. He himself had achieved an extremely exalted level of Initiatic attainment, that of Magister Templi in the A.'.A.'.. (It would be presumptuous of us to attempt any description of that level of consciousness, and the reader is referred to Liber VII for the birth words of a Master of the Temple; also cf. Liber 418, 10th Aethyr for an account of the Crossing of the Abyss.) Mr. Motta, in other words, was a very high Initiate, and to put it bluntly, he KNEW whether his Pupils had achieved the genuine Initiation for their Grade or whether they were simply deceiving themselves. If he cut contact with an individual, it was because that individual had FAILED SOME KEY INITIATIC ORDEAL, and had become unworthy and incapable   of further Instruction.

To recapitulate, for the limited purposes of our present discussion: (a) Initiation in the context of the A.'.A.'. is the process of willed expansion of the human consciousness onto new levels of awareness. (b) The purpose of this process is apparently the spiritual evolution of the human species. (c) An Initiate can Instruct a Pupil because the Initiate can perceive the limitations of the Pupil "from above," as it were. (d) It is entirely possible that a Pupil will fail in one or more key Ordeals. (e) A Pupil who has thus failed must be isolated from the circle of the genuine Instructor.

What then, is Initiation in the context of the O.T.O.? There must be no confusion between the O.T.O. and the A.'.A.'.. One individual might be an Adept of the A.'.A.'. and not be a member of the O.T.O. at all. Conversely, an individual might hold the IX° of the O.T.O. and have no association with the A.'.A.'. whatsoever. The primary connection between these two Orders is that both are Thelemic. Both Orders accept "Liber AL vel Legis as their primary document. The A.'.A.'. reaches unto the highest levels of Initiation. The O.T.O., on the other hand, remains wholly below the Abyss that separates the Supernal triad from the lower Sephiroth on the Tree of Life. The O.T.O., therefore, is subject to dispersion   and is affected by material events. Now, as Mr. Motta stated in court, the purpose of the O.T.O. is also the improvement of the human species. The difference from the A.'.A.'. is that the O.T.O. is a sociological or group effort. In the Outer, the purpose of the O.T.O. is to work toward the reformulation of society along Thelemic lines, that is, the reformulation of the social morality in accordance with the principles espoused in Liber OZ. [3] (Relative to the purposes of the O.T.O. in the Inner and Secret Circles, we are here silent, although the alert reader will have doubtless discerned some hints on this subject from the testimony offered during the trials. The researcher seriously interested in obtaining the correct perspective on the matter of O.T.O. Initiation is referred to The Confessions of Aleister Crowley, Chapter 72 - with the caveat that Symonds and Grant "abridged" that monumental work and did not maintain textual fidelity in the process.)

For the purpose of our discussion, let us define Initiation in the Outer Circle of the O.T.O. as the psychosocial development of the individual within the group context. One cannot proceed through an O.T.O. Initiation alone, as it were, because by definition, this work is not about personal attainment. It is about the commitment to an ideal of fraternal and sororal society, with the aim of producing a Whole that is greater than the sum of its Parts. The Ordeals of each Degree are a psychodrama that serve the purpose of testing the Candidate in that particular Degree. If an individual has evolved sufficiently within the system of O.T.O. training, he or she will be able to pass the test. An individual may pass such a test after some years of training, whereas they would have failed in the absence of that training. So here again, Initiation in the O.T.O. also is a real and definite shift in the psychosoma of the individual. These are stages in a process of integration and development, within a social context and group dynamic   (at least in the Outer), resulting in the O.T.O. Initiate becoming a more Thelemic human being than the one who started the process.

In the O.T.O., the Order only accepts Candidates who exhibit certain qualities. It is not enough that the individual be avidly interested in Aleister Crowley and Thelema. It is not enough that the person says the right things and pays his or her dues on time. The primary qualification is character,   as Mr. Motta noted in his testimony on this subject. While this term is very broad, a simple example will serve to illustrate: An individual who intentionally opens and reads someone else's private mail is probably   lacking in the required strength of character. Such behavior exhibits a fundamental lack of respect for basic human dignity, and runs counter to the Spirit of Liber OZ. In a social organization, an individual who disrespects the basic human right of privacy will usually cause more trouble than he or she is worth. That is not to say that one instance of misbehavior automatically makes such a person unfit for O.T.O. Membership, which is why we applied the word "probably" to our scenario. But certainly a pattern   of such behavior over a period of testing will reveal the true colors of the individual. In the O.T.O. training, the individual must match up words with deeds over a long period of testing, frequently through stressful periods. If the person displays the necessary character to accomplish that demonstration of words through deeds, then they can successfully pass through the Ordeals associated with their relative Degree in the Order. Failure in the O.T.O. system occurs when there is a moral breakdown on some level or other. In other words, such individuals fail to pass some test or other. They fail to manifest the moral force necessary to survive the Ordeal. In such cases, the former Member or Candidate either voluntarily withdraws from association with the O.T.O. or they are expelled. This is unfortunate, but if the programme is to improve the human species by modulating the very culture and environment (especially at this stage when the knotted-up currents of the Dead Aeon still have some inertia) then the standards must be set relatively high.

The Great Work is not a "tea party," as Aleister Crowley once noted. The Work of the O.T.O. is inimical to many of the established bastions of Christism and other decaying institutions whose purpose is the restriction of humanity. To really   do O.T.O. Work demands the highest moral character and personal integrity on the part of every Member of the Lodge. If these qualities are lacking, the result will not be a Lodge capable of working magickal changes upon society, but rather a group of individuals playing at the game of "Secret Society," and operating on the level of a "New Age" Tarot class at the local bookshop. There is nothing inherently wrong in such associations. But there is no point in deluding oneself that such activities constitute O.T.O. Work of the sort that Aleister Crowley, Karl Germer or Marcelo Motta had in mind! One of the major qualities required of O.T.O. Candidates is the ability (that is, spiritual development) to discern the difference between the Letter and Spirit of the system of Degrees. People who understand only the Letter of the O.T.O. system may think that because they have made it through a particular ceremony or received a certain certificate of initiation, this automatically means they have truly achieved the level of insight that goes with the ceremony and the piece of paper. Those who understand the Spirit of the system know better. They fully recognize that the "stripes" must be earned through actual attainment.

The difference between the Letter and the Spirit is clearly demonstrated in the attitudes held by Grady McMurtry and Marcelo Motta with respect to the IX° Initiation of the O.T.O.   McMurtry clung desperately to the Letter of his Initiation in that Degree by Aleister Crowley. Mr. Motta, in contrast, fully understood the Spirit of the Degree. One need merely listen to McMurtry boast of being a "fully paid-up member of the IX°" to understand the completeness of his failure to grasp the Spirit of that Initiation. (We assure the reader that even Initiation into the I° of the true O.T.O. brings a perspective that clearly enables one to see the incredible folly of McMurtry's boasting. He was, apparently, never even a member in the Outer Circle of the O.T.O. - a member in the Initiatic sense, that is. We should note in passing that Mr. Motta thought this phrase was truly funny, which means that the "joke" probably works on at least three levels, only one of which is discussed here.) He clung to his precious receipt from Aleister Crowley, believed that merely because he had that scrap of paper and the knowledge written down in the secret document that this automatically meant that he WAS an Initiate of the IX°. This is all that McMurtry was capable of understanding his O.T.O. Initiation to be. He paid 50, (or rather loaned it), obtained a receipt, obtained the papers of the Degree, and that was that.

In order to appreciate the depth of the point we are attempting to address here, we will append some extracts from Letter 61 in Magick Without Tears, by Aleister Crowley. The letter is titled, "Power and Authority," and explains in A.C.'s masterful style exactly what we are struggling to convey.

"Imagine, if you can, what I have been through in the last quarter of a century or more. My subordinates are always asking me for advancement in the Order; they think that if they were only members of the 266th degree everything in the garden would be lovely. They think that if they only possessed the secrets of the 148th degree they would be able to perform all those miracles which at present escape them.

"These poor fish! They do not understand the difference between Power and Authority. They do not understand that there are two kinds of degrees, altogether different.

"For instance, in the theory of the Church of Rome a bishop is a person on whom has been conferred the magical power to ordain priests. He may choose a totally unworthy person for such ordination, it makes no difference; and the priest, however unworthy he may be, has only to go through the correct formulae which perform the miracle of the Mass, for that miracle to be performed. This is because in that Church we are dealing with a religious as opposed to a magical or scientific qualification. If the Royal Society elected a cobbler, as it could, it would not empower the New Fellow to perform a boiling-point determination, or read a Vernier.

"In our own case, though Our authority is at least as absolute as that of the Pope and the Church of Rome, it does not confer upon me any power transferable to others by any act of Our will. Our own authority came to Us because it was earned, and when We confer grades upon other people Our gift is entirely nugatory unless the beneficiary has won his spurs.

"To put it in a slightly different form of words: Any given degree is, as it were, a seal upon a precise attainment; and although it may please Us to explain the secret or secrets of any given degree or degrees to any particular person or persons, it is not of the slightest effect unless he or she prove in his or her own person the ability to perform those functions which all We have done is to give him or her the right to perform and the knowledge how to perform.

"The further you advance in the Order the more you will find yourself pestered by people who have simply failed to understand this point of Magical theory..."

"There is another side to this matter which is really approximating to the criminal. There are any number of teachers and masters and bishops and goodness knows what else running around doing what is little better than peddling grades and degrees and secrets. Such practices are of course no better than common fraud.

"Please fix it firmly in your mind that with Us any degree, any position of authority, any kind of rank, is utterly worthless except when it is merely a seal upon the actual attainment or achievement..."

"I know that it must seem harder to the weaker of the brethren of the Order that we should make so little appearance of success in the Great Work to which we are all pledged. It is so universal a convention that success should be measured by members. People like to feel that they have hundreds of Lodges from whom they can obtain assistance in moments of discouragement.

"But a far truer and deeper satisfaction is found when the student has contentedly gone on with his or her work all by his or her own efforts. Surely you have had sufficient example in these letters, where in moments of despair one suddenly awakes to the fact that despite all appearances one has been watched and guarded from a higher plane. I might say, in fact, that one such experience of the secret guardianship of the Chiefs of the Order is worth a thousand apparently sufficient witnesses to the facts."

12.1.2   The Difficulty of Initiation -

True Initiation is difficult to attain because evolution ordinarily occurs over long periods of time. An individual attempting to become an Initiate is trying to quicken the process of evolutionary change, to Will the acceleration of spiritual development that might otherwise accrue to our species over millennia (or never at all). The reader seriously interested in these matters is advised to read Liber LXV Commented, in The Equinox, Vol. V, No. 2. Initiation is difficult because it is resisted by billions of years of cumulative inertia within the human being as he or she is currently configured. The animal instrument utilized by the incarnating Star has evolved into its present form over aeons. The relentless process of natural selection has served to build up a fit vehicle for the indwelling of Akasha. Nevertheless, that instrument remains severely limited. All of the tendencies, all of the instincts, the very nature of the instrument causes it to remain focused on the grossest levels of material existence. The focus upon raw survival has held supreme priority for all but a tiny fraction of the timespan of genus homo. Only within the past 100,000 years or so, out of some three billion years of evolution, have we developed cognitive capabilities that permit the evolutionary advance toward Initiation. Consequently, Initiation is exceedingly difficult. The very being of the Aspirant works against him or her at every turn. It takes literally a superhuman Will to make any progress on the task at all. As Mr. Motta once stated, paraphrasing, "If your Will is to achieve a supernatural result, you must put forth a supernatural effort." If you are incapable of supernatural effort, that is simply the way it is, and there is no "cure." It is an unfortunate fact of the human condition. The rest of the Universe simply does not care about our predicament. If we are to advance as a species, then we must pull ourselves up by our own bootstraps, as it were.

12.1.3   The Possibility of Failure -

The consequence of the enormous difficulty of attaining true Initiation is that the statistical probability of failure is quite high. Consider that when Aleister Crowley died in 1947 e.v., after decades of dedicated work as an Instructor, he had but one Pupil whom he trusted. That was Karl Johannes Germer. Virtually all of the others who had come and gone over the years were FAILED Pupils. After a lifetime of work and so many promising starters, only one   had truly attained to Initiation as it was understood by The Master Therion himself. These are sobering odds indeed. It is imperative that the reader understand, in the context of true Initiation and the possibility of failure in the attempt, that the following individuals were all excluded from the circle of The Master Therion as FAILURES: J.F.C. Fuller, Victor Neuberg, Charles Stansfeld Jones (Frater Achad), Israel Regardie, Wilfred T. Smith and Jack Parsons, among many others. The following individuals were cut contact with by Karl Johannes Germer: Kenneth Grant, Joseph Metzger, Grady McMurtry, and Louis Culling, among others. From the perspective of true Initiation, any works conducted by the above-named individuals after they were ejected from the circle of the Instructor are DISEASED in one respect or another. By "diseased," we mean that the works are highly suspect, whether because they manifest qliphotic influences, confuse Power for Authority, distort the Holy Books, or incorporate some modification that reflects a movement away from the pure flowing Thelemic Current toward a dogmatic and confused parody of the original doctrine.

Failure in the Initiatic Ordeals can take many forms. In virtually every example listed above, the prime culprit was probably the Ego of the individuals involved. The faculty that Qabalistic literature calls "Ruach" is part of that recent apparition of cognitive ability in human evolution that we mentioned above. (The reader is cautioned that we are intentionally oversimplifying the matter here for convenience of expression. Once again, we strongly recommend that the serious student research the matter fully in Liber LXV Commented, The Equinox, Volume V, No. 2, as well as every other book written by Aleister Crowley and Marcelo Motta.) True Initiation involves the voluntary dissolution and reintegration of the Ruach, a process not dissimilar to death. (Cf. Liber LXV, Chapter 5, verse 52, "...for every step is a death and a birth.") The awakening onto a new level of consciousness cannot occur without this shift in the Ego. So long as the Ruach remains dynamic and adjusts to the new parameters, then the genuine Initiatic experience may result. But if the would-be Initiate's Ego is unwilling or unable to undergo voluntary dissolution, then it will freeze or become static in some respects. This is the typical mechanism of Initiatic failure. The Ego, in opposition to the process of dissolution, will defend itself at all costs. It will stop at no trick, attempt all conceivable deceptions, and seduce the unwary at every point where vigilance is relaxed. The Ego simply does not want to submit to any process that will break up its current state of coalescence. As a result, the student may move along happily in the Work for months or years without achieving a true Initiation, and the Ego all the while may continue to manufacture false "Visions," exalted experiences, illuminations, or whatever. We repeat: a true Instructor is indispensable in assisting the Pupil to work through these difficulties, but the danger of obsession is still very great. These kinds of experiences, even the approximations thereto, are so out of the normal plane of human existence, they threaten to overwhelm the insufficiently trained mind.

Any number of possible outcomes exist with respect to the Initiatic process. One may instance the Works of Aleister Crowley, Karl Germer and Marcelo Motta as exemplifying success in Initiation. With regard to the failures, the symptoms of the disease are legion. If there is a "least worst" outcome of failure, it would be the case of the Pupil who merely recognizes his or her failure and goes back to the normal routine of mundane life. Such individuals may still be better persons for the experience, but they are simply not Initiates. These sensible types, unfortunately, are few and far between. The majority of failed students become insane on some level of their psychosoma, that is, they confuse the planes of reality. They may crazily believe themselves to be the "next Beast," or the reincarnation of 666 Himself. Or they may make claims to exalted grades, such as Magister Templi, Magus or even Ipsissimus, all the while their actual works display the worst sort of qliphotic nonsense and drivel. Other failures may retain full functionality on the intellectual planes but become morally insane, that is, unable to distinguish right from wrong in the commonsense, everyday manner. And still others may go on to distort the teaching and establish a parody of the original system.

Let us attempt to enumerate some "danger signals" with respect to Initiatic failures, and provide examples for comparative purposes:

i. Exalted claims unsupported by actual works.   Example: Charles Stansfeld Jones, once a Neophyte under Crowley in the A.'.A.'., attempted to pass directly to the Grade of Magister Templi. It became apparent that he had failed to survive the Crossing of the Abyss. All meaningful Initiatic work by him ceased at that point, and he became nothing more than an irritant to his Superior. Jones started publishing works that exhibited symptoms of qliphotic obsession, and it became gradually more obvious that his Ego had swelled to the bursting point. At one stage, he went so far as to claim that he had passed A.C. on the Tree of Life and had become an Ipsissimus! Such a result was   possible in theory, of course, but his works demonstrated that his grip on reality had been seriously compromised by his Initiatic failure. Jones simply went insane on several levels.

ii. Distortion of the Holy Books.   Example: Joseph Metzger, once a student under Mr. Germer, claimed to be "The Child," and proceeded to deliberately alter the German translations of Liber AL, Liber LXV and other Thelemic Holy Books. Such distortion can take many forms, from outright adulteration of the core texts, to slipshod editing (such as that perpetrated by Israel Regardie), to misuse of Thelemic salutations. Some individuals unintentionally misspell the Greetings; others make the changes consciously. Note that all individuals who alter the Class A material willfully, do so in the belief that they are somehow improving on the text. This is utter foolishness, and indicative of total confusion of the planes - which is the same as to say, FAILURE. Such deliberate alterations are due entirely to the Ego of the individual presuming to alter the text in its own favor. This is yet another example of the tricks that the Ego will play. All such "modifications" are intended to make it easier for the Ego to avoid the painful process of Initiation.

iii. Allegiance to other failures.   Example: Grady McMurtry. This individual was incapable of understanding that Mr. Germer's disapproval of his efforts to "unite the fragments" of Agape Lodge had nothing to do with any "refusal to Initiate," but rather everything to do with isolating FAILURES from the Circle of the Master. McMurtry wanted to get together with W. T. Smith, for example, an individual who was "chucked out of the Order for good" by Crowley in 1943 e.v.   McMurtry also wanted to make contact with several other people in California, all of whom were held at a distance by Mr. Germer because they all failed to prove their worth to the Chief. It is very characteristic that McMurtry's "successor" published a work in 1986 e.v. that was rife with Initiatic Failures. [82] Consider that the spurious edition contained material by W.T. Smith, C.S. Jones and J.W. Parsons, all three of whom were FAILURES, cut contact with by either Crowley or Germer. This happens because individuals who have failed at the Great Work usually also fail to acknowledge their failure. Misery loves company, as the saying goes. And once the sense of morality has been compromised, it is a small matter to accept all kinds of qliphotic associations.

iv. Confusion of Power and Authority. The prime example is once again Grady Louis McMurtry, as discussed above. He spent the period from 1947 e.v. through 1962 e.v. clinging to the memory of dead Aleister Crowley, while failing to support the man chosen as Successor by his dead Master. McMurtry blindly failed to realize that his little pieces of paper from Aleister Crowley meant nothing except in the grossest legalistic sense, in the absence of the precise attainment that went with those titles and Degrees. McMurtry became like a Christist bishop, believing that 50 and a wax seal in the name of the Accepted Authority would suffice to guarantee his stature as an Initiate. He never once grasped the true meaning of Initiation; or if he once did, he had fallen so far from that glimmer of understanding by the time of the Maine trial, that one can no longer recognize anything in him but an egotistical and pompous foolishness.

12.2   Some Hard Truths About the World

So far we have spoken of the difficulties facing the Candidate to Initiation from the perspective of internal problems. The inner resistance of the seeker after the Mysteries must be conquered in order for success to manifest itself. We have said nothing, however, about the environmental conditions the seeker may find himself or herself embedded within. The composition of the society in which a person lives has a direct impact upon the feasibility of conducting original theurgic research.

12.2.1   Inertia on a Cultural Level -

The resistance of the Ego is reflected on a sociological level in the varied cultures of the human species. Some cultures are more open to the pursuit of Initiation than others (whether we are considering Initiation in the A.'.A.'. sense or the O.T.O. sense), but all are restrictive in some way or another. Therefore, the would-be Initiate is not only challenged by his or her own inner demons, but also by the demons of his or her social reality. In Europe during the Middle Ages, for example, it was quite impossible to practice magickal or mystical techniques without immediate risk of being burned alive as a heretic by the Church of Rome. The tendency for all societies or cultures is to maintain the status quo at all costs. This is a reflection of the process of Ego-resistance on a species-wide level. Culture is like a vast coping mechanism, a creaky machine designed in hodgepodge fashion, improvised in the face of brutal reality in our harsh world. This culture-machine programs the behavior of its components with almost industrial efficiency. Entire generations of people are born into one religion or another, live out their lives, perceive the Universe through the prescription lenses provided by the priests of their cult, blindly follow the myths and ceremonies of their religion, and never question beneath the surface. To the extent that such mechanisms enable people to cope with life in the harsh world, people cling to these partial and limited interpretations of the Universe.

When a true Initiate drops into the middle of such a complacent scenario, all hell immediately breaks loose. The Initiate releases waves of protest about him, ripples spreading outward in the stagnant water of the society in which he or she has appeared. Such was the case with Marcelo Motta. Witness the tremendous wave of attack that swirled about his activities during his recent Incarnation. All one need do is study the REACTION of the surrounding culture (as represented by such keepers of the status quo as J. Edgar Hoover, and his counterparts in the CIA, Shin Beth, etc.) in order to ascertain the common thread between the lives of Crowley, Germer and Motta. They were Giants who awoke the enmity and desperate resistance of the social Ego. But this is all merely the breaking-up part of the process of creative advance. The old must be torn down before the new can be built. The Work of the O.T.O. lies in erecting a new world that is better than the old - more ecological, tolerant of diversity and conducive to the pursuit of both individual and group Initiatic activities - a Thelemic world, in short. To that end, the introduction of new dogma and the tendency toward theological construction must be avoided at all costs.

12.2.2   The Agenda of Christism -

It would require a full-length encyclopedia to expound upon the crimes of the wretched institution that is Christism. We can only refer the reader to "Letter to a Brazilian Mason," by Marcelo Ramos Motta, as an introduction to the study of that diseased current in the history of human development. Our discussion here is limited to the context of the foregoing, where the Church of Rome provides a clear example of inertia on a sociological scale. The history of Roman-Alexandrine Christism is the history of oppression in its most sinister form. That "Church" is totally corrupt and utterly evil. It is "evil" in the sense that it entirely opposes individual Initiation in all its forms. Any attempt to "know thyself," to seek the expansion of human consciousness, to work toward the advance of human evolution, nay, to even SPEAK of that process of evolution, is met with total condemnation by the Romish patriarchy. Every movement toward freedom, every glimmer of social enlightenment, every flowering of artistic creativity has been attacked ruthlessly and efficiently by the Christist institution centered in Rome. The goal of Christism has always been complete and total world domination; to that end it has refined the techniques of murder and terrorism over many long centuries. (The reader should be reminded that the other organized religions are corrupt as well; we are merely singling out Christism here as a particularly foul example. Atrocities are regularly committed by the fanatical devotees of other faiths. Consider, for example, the infamous Thuggees in India - worshippers of the goddess Kali - who ritually murdered some two million unsuspecting souls before the cult was exterminated by the British in the 1800s e.v.   The bloodshed caused by fervent Muslims and their endless "holy war" has washed the sands of Asia, North Africa and parts of Europe for thirteen hundred years. Nor is Buddhism free from horrible atrocities, which occur even today in the deadly violence of Sri Lanka. All these religions are corrupt. Cf. Liber AL iii 50-54.)

Here is an institution that encrusted itself around what was once a living Current in the world, flowing from the Word of the Magus Dionysus. The true and original Christian Current (confer "Letter to a Brazilian Mason") led to the Gnostic movement. The central revelation of the Gnosis was the essential divinity of each human being, the realization of Godhead in human form. This was the Mystery that Freemasonry worked to preserve through the darkest periods in human history. See how far the Church of Rome has descended into stagnation and theology! What started as a dynamic method of theurgic working soon became a dead philosophy. All of the machinery of Christism now works toward the restriction of consciousness, the movement away from anything that might rekindle the Gnosis. This is why the Romish cult fought the Masons at every turn. On the day that some "holy" individual first held a vicarious mass - a religious ritual that purported to deny the Godhead of the assembled congregation and assign it instead to the "priest" at the altar as a mediator for God - on that day, Christism was born, to the detriment of true Christians everywhere.

12.2.3   The Tactics of Religious Warfare -

Wherever possible, the Roman Church simply executed any would-be Initiates, usually in the most hideous and painful manner conceivable. The cruelty of the so-called "Church Fathers" is so enormous in scope that the ordinary mind can scarcely grasp it. For nearly two thousand years, the slaughter and repression continued. Only through the work of Initiates such as Cagliostro, John Dee and others, was the power of Rome eventually weakened sufficiently to permit the establishment of the true Initiatic Current in Europe once more. Where the murderous "Fathers" could no longer openly destroy their enemies, they resorted to covert warfare. The Christists developed the art of psychological warfare centuries before the science of psychology was developed. As most students of the Mysteries are well aware, the Masonic Guilds in Medieval Europe provided a crucible wherein the Great Work could proceed. From the perspective of the Church of Rome, the destruction of those Guilds was of paramount importance.

One of the most basic tactics in the arsenal of religious warfare is the infiltration   of enemy Lodges, Camps or Guilds. This is done in order to thoroughly learn the symbols, ceremonies, passwords and terminology of the adversarial group, and of course, to plant spies within the organization. This would inevitably weaken the target Lodge or Camp from within and make it more susceptible to further compromise. In the cases where infiltration was infeasible, or in parallel with that tactic, the fine art of propaganda was usually employed. When a powerful institution such as the Romish Church wanted to destroy a particular sect or squash a budding Initiatic movement, it brought to bear an orchestrated campaign of disinformation. This included spreading lies and malignant accusations about the target group with the aim of poisoning the general population against them, thus depriving them of needed assistance from their fellow citizens. Religious symbolism was frequently employed to rouse the ire of the populace. (For instance, vicious rumors might be started that a particular group practiced human sacrifice or cannibalism, etc. The modern "Satanic cult" scare during the 1980s e.v. is a classic example of this technique in action. Similar - and totally baseless - rumors have been started about the O.T.O. on more than one occasion. Also, the true O.T.O. is frequently blamed for crimes perpetrated by the frauds and impostors. This is another reason we endeavor throughout this essay to distinguish between the genuine O.T.O. and its pretenders.)

If the oppressing institution gains a foothold against the new Current, it then attempts the manipulation   and distortion   of its core teachings or methodology. Sacred texts are altered by infiltrators, interpolated editions are published, and eventually the once-dynamic system of theurgy becomes dogmatic theology once more, usually a version palatable to the masses. Thus did Joseph Metzger alter the texts of Liber AL vel Legis, and insist that the priestess in the Gnostic Mass remain fully clothed. All dogmatic religions begin with such steps. This eventually happens with all true Initiatic Currents in the evolution of our species, but the process can be hastened by the Initiatic failures previously discussed. If the initial attempts at propaganda, infiltration, manipulation and distortion are successful, the eventual result is complete co-optation  by the "enemy." The symbols of a once-meaningful Current become materialized in the grossest manner, and the Keys are lost entirely to such groups or institutions. They become totally corrupt, rotted throughout their entire structure - morally, intellectually and spiritually dead. This is one facet of the massive inertia faced by those who seek to alter the destiny of Humankind.

One additional tactic that must be mentioned is the publication of secret texts or documents.   This is a standard means of undermining the Work of a secret organization. It is a method that the Romish church has practiced regularly over the centuries. As Mr. Motta pointed out in his testimony, once the dramatic rituals of an Initiatic society have been published, they lose Initiatic power. The truly ironic thing about this is that the Christists are such splendid keepers of the Letter of their corrupt theology, that they fail to recognize Spirit when they see it. They keep publishing the rituals of Initiatic organizations that they are successful at infiltrating. But the Initiates keep changing the rituals! The O.T.O. itself was originally conceived as a quasi-Masonic society, a repository of the knowledge that had been preserved throughout the ages. True secrets cannot be published, and so when an Initiatic organization is compromised by corruption and failure, the Initiates merely move on to Work under other forms or guises. This has happened repeatedly throughout history, except the Christist mockers are too blind to see the futility of their efforts. They lost the battle forever, on April 8, 9 and 10, 1904 e.v., noon to one o'clock Cairo time. Yet they fail to acknowledge their failure, pretending to hold fast to their sickly power, all the while slowly (from our perspective, cf. Liber LXV, Chapter 5, verse 57) dissolving in the new Current that is the Aeon of Horus the Crowned and Conquering Child. Meanwhile, they still continue to make trouble for unwary acolytes as well as for Initiates.

The publication of The Secret Rituals of the O.T.O. was a recent example of this type of tactic. Whether it was implemented by Christists directly or by individuals of other religious persuasion is not relevant here. Suffice it to say that the publication of those Rituals was yet another naive attempt to destroy the Work of true Initiates in the world. One of the reasons it is easy to tell that Grady McMurtry was a failed Initiate was that he failed to grasp this fundamental truth. His followers continue to use those neutralized rituals today. They openly scoffed at an effort by a legitimate Initiate to revitalize the dramatic rituals of the Order. But then, even at that stage, perhaps they had already been fully absorbed by the diseased remnants of the Dead Aeon, and never understood the true purpose of those rituals from the beginning of their misadventure.

12.3   Some Anticipated Objections

The reader may have reacted to the foregoing material in any number of ways, depending on his or her temperament, depth of understanding, Initiatic experience, and so on. An individual already aware of the quality and importance of Mr. Motta's work should need no further admonishment from us about the dangers of associating with fakers and pretenders. But others may require amplification. In this subsection, we shall try to cover some potential objections to the positions taken herein. This will certainly not be an exhaustive or comprehensive list, but will treat of three major patterns of response that may be formulated by various individuals.

12.3.1   The Argument from Freedom -

Study of the Law of Thelema brings with it an abhorrence of blind obedience. A person who has started to fathom and absorb the writings of The Master Therion, and who has started to resonate with some of the verses in one or more of the Holy Books may deeply resent the attempt by Mr. Motta to chart the course of Thelema. "Thelema is against slavery in all its forms," says the reasoner, "and it certainly seems like Mr. Motta was intent on enslaving people to his Will, so how can that be for me? Certainly, 'Do what thou wilt shall be the whole of the Law' means that I am free to reject such restriction, and not be considered profane, unholy, or a 'failure' just because I happen to believe that I can discover my own Will without having to obey some 'authority' in Thelema." They may even quote thus from Liber AL, "The word of Sin is Restriction." This point of view is the natural reaction of an individual who has absorbed Thelema to the extent that they have begun to fight off the fetters of slavery. A healthy skepticism toward authority is one of the initial benefits of the development of the Thelemic attitude. So far so good. All of the statements made by our imaginary objector are true within their own universe of discourse. The key is "universe of discourse." Quite simply: "the Law is for all." And this means that the individual is free to practice all of those human rights espoused in Liber OZ.

The danger begins, however, when the view is improperly applied to a different universe of discourse. In the Society Ordo Templi Orientis International, for example, the Candidate who successfully passes the Ordeals of the I° becomes a Member of that Degree by virtue of a Contract Letter Patent. This is a legal agreement   between the Member and his or her Lodge Master. The Lodge Master's own authority derives from his or her contract with the regional Director, who in turn receives authority from the Supervisor General of the Order. The Contract Letter Patent defines the rights and duties of the Member. That Member is free to leave the association at any time he or she feels that the agreement is no longer beneficial; but so long as he or she stays, he or she is bound by the rules of that Contract. Theoretically, it is the Will of the Member to contribute his or her efforts to the larger aims of the Order, and he or she recognizes the benefits of such an association. But along with this arrangement comes the Ordeal of Hierarchic discipline. Once a Member voluntarily leaves the Order or is expelled for conduct unbecoming (that is, for breaking the terms of the Contract Letter Patent), then the contract has been terminated. The ex-Member is then free to return to the pursuit of other interests without any further interference from the Hierarchy. Similar principles apply to the relationship between Instructor and Pupil in the A.'.A.'.. The student is free to leave at any time; and once contact has been cut, the Instructor will never again "interfere" in the affairs of that individual.

12.3.2   All Works in the Name of Thelema are Valid -

Another common (and naive) interpretation of "Do what thou wilt shall be the whole of the Law" is this: "Any group or individual that chooses to call itself the O.T.O., or pattern itself after the A.'.A.'. is automatically valid according to the central doctrine of Thelema itself. So long as people are working in the spirit of Thelema, the work is justified. If their individual efforts work for themselves  , then that work is justified. It is against Thelema itself to attempt the restriction of such activities." Again, "the Law is for all." This is one plane of discourse. It is an entirely different universe of discourse to speak of A.'.A.'. Grades and O.T.O. Degrees. Consider the difference between Power and Authority, which A.C. felt was so very important a lesson to learn. If an individual claims to be a IX° member of the O.T.O., as Grady McMurtry claimed, it is a terrible error to believe that his work was beneficial to Thelema merely for that reason alone. McMurtry, in other words, had authority in the most materialistic sense, in the form of the "paid-up" receipt, and the conditional authorizations. But this is an entirely different universe of discourse from saying that he was a true Initiate of the Sanctuary of the Gnosis. To confuse the two is to mix up two entirely different planes.

The chief problem here is that an individual claiming to speak on behalf of Thelema can definitely   mislead people, generate dogma, distort the methodology, and ultimately contribute to the general slide from theurgy to theology experienced ultimately by all Initiatic Currents.This naive view - that all works in the name of Thelema are necessarily valid - totally ignores the reality of theurgic working, that is, once more it confuses the planes. It is imperative to understand that the overwhelming tendency is for a living, breathing, dynamic system of theurgy to become a dying, restrictive, static system of theology. Individual resistance and societal resistance to the new Current work together to dilute, distort, defile, or otherwise nullify the effect of the dynamic influx. We need only instance the historical example of Islam. As founded by the Magus known to history as Mohammed, Islam was originally a dynamic Current in the world. (Cf. Liber Aleph, Ch. 74.) The living wisdom of Mohammed eventually became codified in the Qu'ran, but there was an Initiatic aspect to his teaching that was embodied by the Sufi movement. Certain Sufi Masters worked within the living Current of the Magus Mohammed, and transmitted that Current down through history. But these were few indeed. The exoteric forms of organized Islamic religion quickly degenerated into dogma. Within less than a hundred years of the death of the founder, an orthodox school of Islamic theology had appeared. Proponents of this orthodox view held that the Qu'ran was "uncreated," that the verses had been inscribed in the "seventh heaven" from the beginning of all time. In other words, the living Word of Mohammed was refused by these theologians in favor of their static mental image of the Qu'ran as an eternal work. They were apparently incapable of realizing that even divinely inspired words are subject to the limitations of the minds receiving or transmitting those words. The distortions caused by fanatical adherence to theological interpretations of the Qu'ran are still evident today in the restrictive nature of all Islamic societies, which tend to severely infringe upon the rights of the human being as expressed in Liber OZ.

The reason, in still other words, that all groups working in the name of Thelema are NOT necessarily valid or beneficial to our species is because many of them are infested with budding theologians.   We must amplify this point considerably. The "Caliph" organization provides a classic example. The reader has already seen that the entire affair is based upon a few scraps of paper, plus an endorsement from a Federal "judge." The individuals who lead this group today are quite proud of that victory in the 1985 e.v. court case. But the reader has already seen the utter hypocrisy of the Plaintiffs, their persistent misstatements under oath, their scheming against one another, and their total lack of Initiatic understanding. It is no great surprise therefore that the "Caliph" crew clings desperately to that legal decision. It does not matter to them that it was bought at the price of deliberate treachery on the part of McMurtry. It does not matter to them that it was bought at the price of a lawsuit against a fellow member of the IX°, and that they had to deny that Brother while under oath. It does not matter to them that the man who "judged" in their favor knew less than nothing about Thelema and Initiation. It does not matter to them that they have been "blessed" by a government that is loathed throughout the world for its heavy-handed interference in foreign cultures, and equally despised at home for its corrupt manipulation of domestic politics. No, they still pridefully display their legal "victory," as though it has somehow made a difference to their legitimacy in the Court of Ra-Hoor-Khuit.

The reader must strive to understand that the above is a precise description of the theological mindset. This is the kind of thinking displayed by the bureaucrat cleric. As long as the paperwork  is in order, no matter the Spirit of the working. The "Caliphate" today is theology in the making. Consider the slavish adherence to the already-published rituals of Initiation. This is surely adherence to the Letter rather than the Spirit, as Mr. Motta (or Frater Parzival XI°) attempted to explain in Maine and California. The trouble is, there is no one in the McMurtry cult capable of reformulating the Rituals. (This is an entirely different matter from tampering with the Holy Books, which are Class A works, and must be preserved to the "style of a letter." The confusion of attitude toward the dramatic psychodramas of Initiation in the O.T.O. versus the attitude proper to classified Thelemic texts is symptomatic of still more confusion of the planes.) Any attempted reformulation by them would only lead to an increase of dogma anyway.

The consequence of this situation is that the old Rituals are devoid of effect. Anyone who shows up can pass the test. The person going through such experiences may still learn something about themselves in the process, but this is mistaking novelty and camaraderie for Initiation. An organization operating on the basis of published rituals of Initiation can only decay into a commercial enterprise in the guise of a religious institution. In such organizations there always eventually come into power people that hasten the creation of dogma. When the primary organizational goal becomes the continual increase of membership, as measured by headcounts, number of "Lodges," dues income and the like, then that organization goes the way of all religions. We see this today in the "Caliphate." They are always boasting about having this many hundreds or this many thousands of members and "associates," with "Lodges, Camps and Oases" in this many countries. They cannot seem to see that this game of numbers has exactly nothing   to do with the Spirit of the matter. It is as though they were boasting of sending a team of 2,000 representatives to the Olympic games, when not one was ever tested for athletic talent, and none of them has actually trained for any of the events, and not one ever wanted to endure the stresses of rigorous physical training anyway. It only takes one   properly trained athlete to bring home a Gold Medal.

If an allegedly Initiatic Order fails to Initiate, it simply does not matter how many non-initiates they have collected. The result will eventually be mere theology. This is self-evident in the use of the very term "Caliph." Let Thelemites once and for all dispense with this term. It belongs to the Islamic culture and religion. The importance given to the word "Caliph" by McMurtry is exactly the evidence required to demonstrate his Initiatic failure, dogmatic tendencies, and theological predisposition. Hear his testimony:

MacKenzie: Would you explain your understanding of what was meant by that term?

McMurtry: Yes. Caliph is traditionally the successor to a prophet in the Orients, and since it is an Oriental Order or Templi and Crowley was a prophet, he felt his successor should be in terms of an office of Caliph following him.
[56A, 37]

We contend that Crowley thought no such thing. He knew that the term "Caliph" applied only to Islamic culture, and not to "Oriental religion" in general, as McMurtry would have it. The word simply means successor,  in Arabic, from khalifah.  Aleister Crowley had made a deep study of all religions and their histories, and he knew full well the bloody history of Islam. In the religion that developed after the death of Mohammed, the Caliphs were successors in temporal  power only, and absolutely not in spiritual authority.  This was by definition, as the Mohammed of the orthodox Islamic religion was supposedly the last Prophet. Thus the Caliphs were mere worldly kings, and gradually the theological authority drifted to the imams , or temple leaders. To view the history of the Islamic Caliphates is to witness rivers of human blood - the blood of Arabs, Persians, Jews, Christists, Syrians, Egyptians and more.

The famed Caliphs of Baghdad flickered in rapid succession across the pages of history, one after the other they came to power only to meet violent deaths, usually within just a few years of ascending the throne. Some Caliphs even managed to survive as long as ten years, before they were summarily hacked to pieces or otherwise dispatched in battle. The ostentatious splendor of the Caliphates juxtaposed against the abject poverty of millions was utterly symbolic of the corruption of power upon a grand scale of human folly. We do not imply that valuable contributions have not been made by the Islamic peoples. Far from it, we laud the contributions to science made by Arabic scholars, comprised of advances in astronomy, mathematics, optics and many another facet of human knowledge. But these achievements were precisely due to the efforts of the inner or hidden schools of theurgy working with the true Current of the Magus Mohammed. The brilliant flowering of Islamic civilization, architecture, literature, medicine and scholarship that enlightened the otherwise darkest years of human history, was precisely the work of Adepts of that Current. The advances of that period were not   the work of Islamic theologians or pedants, nor were they the work of the never-ending succession of indolent and decadent Caliphs. They were the work of true Initiates. All this and more was known to Aleister Crowley.

Now, we do not know whether it was McMurtry who first used the term "Caliph," since he failed to provide the New Court of Last Resort with copies of his letters to Crowley on the subject. For all we know, Crowley may have simply been testing his pupil's comprehension of Liber AL vel Legis. If so, he failed the test miserably. McMurtry's usage of "Caliph" as an honorific title is a point of dogmatism worthy of any theologian. This is because McMurtry failed to understand two very key points: first, the Orient, or the "East," in the Aeon of Horus is no longer on the Asian Continent. The Spiritual East for Thelemites radiates from Boleskine (confer Liber AL, Chapter 3, verses 10, 34); and second, Islam is one of the religions cursed in Liber AL (Chapter 3, verse 52). McMurtry, in other words, was living in the Dead Aeon when he elevated this word "Caliph" into his grandiose concept. Its importance comes entirely from within his own mind. And now it has become "official" dogma. Along this same line, it is highly interesting to note that McMurtry's successor chose to call himself, "Hymenaeus Beta," after McMurtry's well-known motto, "Hymenaeus Alpha." We suspect that subsequent "Caliphs" will call themselves "Hymenaeus Gamma, Delta, and Epsilon," ad nauseam. (The alert reader may have noticed the similarity to the practice of Christist popery, where the incoming "pontiff" takes the motto of a predecessor, adding one digit to the suffix. Apo pantos kakodaimonos.)

Further on this matter of theological decadence, we have little doubt that somewhere in the "Caliphate" today there exists a budding censor. They still cling to Mr. Motta, because many of them claim A.'.A.'. Authority from him, since they are too blind to see that a Magister Templi speaks Truth, inclusive of truth about the O.T.O. , if He or She so Wills it. Like all good theologians, they are able to maintain a proper state of cognitive dissonance, praising Motta out of one side of their mouths for being a true Initiate of the A.'.A.'., while slandering him out of the other side for being a liar and an impostor when it came to the O.T.O.   The result of such cognitive dissonance is usually theological censorship in some form. There will be a perceived need to "edit" the offending works in order to make them "acceptable." This is the way all theurgic writings eventually become distorted.

We repeat our theme: no good can come of McMurtry's qliphotic efforts. The cause of Thelema will NOT benefit from his dogmatic enterprise. McMurtry once upon a time had a bit of limited Authority, extended briefly to him by Aleister Crowley, but he never had the Power to wield that Authority in the proper Spirit. The "Caliphate" is doomed to go the way of Theosophy after Besant and Leadbeater gained control of that organization. We shall not grieve to see it go the way of the dinosaur sooner rather than later. Until then, they merely make the Ordeals more difficult for those of us intent upon theurgy rather than theology. ("Curses brace!")

12.3.3   The One True Way Syndrome -

"Beware anyone claiming to have the 'one true way' in Thelema," begins this argument, "for that is surely against the very tenets of Thelema, which is, after all, meant for 'all'." This is really akin to the arguments above, turned around the other way. Instead of crying, "I have a right to claim anything I want to claim" (which is certainly true in one sense), this objection squares off against the claimant to Authority. "How dare you condemn others for speaking in the name of the O.T.O., or in the name of the A.'.A.'. or even in the name of Thelema. This is just one more example of the 'one true way' syndrome - or the 'holier-than-thou' attitude." Here again, there is confusion of the planes of discourse. "Holiness" is indeed a relative term. It pertains to "wholeness," that is, "integration," that is, Initiation. While it is true that "Every man and every woman is a star," it is also true that some stars burn brighter than others. We take the opportunity to quote a relevant passage from a letter to Seckler by Mr. Motta:

I once - long ago - wrote Mr. Germer a letter that sounded very much like yours, on the point of my being a star just as much as he or Crowley or anybody else, and he answered: "Of course you are. But there is a Hierarchy. Put that in your pipe and smoke it." I put it in my pipe and smoked it for ten years after his death, and came to these words of Liber LXI that it might be profitable for you to ponder: "...there are many who think themselves to be Masters who have not even begun to tread the Way of Service that leads thereto."
[41; 10, 207]

While not denying or negating the Divinity of each and every human being, it is fatal to assume an identical capacity for Initiation in all individuals. An individual makes a compact as a Pupil with an Instructor in the A.'.A.'. precisely because the Pupil believes (or pretends to believe until matters become "difficult") that the Instructor IS holier than they are. In the O.T.O., an individual becomes "holier," that is, "more integrated and whole," by progressing through the Degrees, but this progression must be the Degrees of Power rather than those of mere Authority, as discussed above. Otherwise, what is the point? Why would an individual join an Initiatic Order such as the O.T.O. if they were not expecting to achieve Initiation thereby? Well, in the case of a false Order, all kinds of people join who are insincere, or are merely in search of friends of like mind. People congregate for all kinds of reasons other than for true Initiation. There is perceived safety in being part of a group that can boast large numbers, and comfort in a shared mythology. Such organizations merely become another variant on the social coping mechanism previously described.

In short, the danger of this mistake about "holiness," and having the "one true way," is that temporal organizations tend to become crapulous unless supervised properly by bona fide Initiates. And unless one believes that bona fide Initiates actually exist  , one has no business joining an Initiatic Order in the first place. In other words, this type of thinking leads to a self-refuting conclusion. Let us turn the complaint around and see how it negates itself. The non-initiate who desires to become Initiated must choose some form of Initiation and some individual or group of individuals to study under, unless he or she works entirely in isolation. Thus, the would-be Initiate must choose the "one true way" for himself or herself anyway. The translation for the original objection is thus: "You can't really be an Initiate, because you claim to have the 'legitimate lineage' and that can't be right, since I already have the 'one true way,' or at least my 'Guru' does." So it is not really the idea of "legitimacy" or "lineage" or "one true-ness" that offends the complainer; it is actually the deep-seated fear that comes with questioning their own judgment with respect to their own claims, or the claims of their associates. We have come full circle to projection again, which is, after all, the most common psychological disorder among humans. "I am not really sure that I am 'legitimate', therefore no one else can really be 'legitimate' either." If true, there is no such thing as Initiation, and the objection is self-defeating. It is therefore obviously a flawed way of thinking about the problem of Initiation.

12.4   Propaganda According to the "Caliphate"

It is a small matter to bring together the threads of the preceding discussions. We have documented the facts, testimony and evidence introduced in the Maine and California trials. We have explored some of the mechanisms of Initiation and Initiatic failure. Let us apply what we have learned to the evaluation of an official "propaganda" piece by the McMurtry gang. Let us examine what their official spokesperson, William E. Heidrick, has to say about Mr. Motta in response to an individual requesting information about him. What follows will serve to illustrate precisely why the McMurtry "Caliphate" is utterly corrupt. The piece was posted as a public message to the Internet newsgroup "alt.magick" on November 24, 1994 e.v. [83] It displays the classic propaganda mixture of truth, half-truth and falsehood that is Mr. Heidrick's specialty - especially when it comes to discussions about Marcelo Ramos Motta. The reader who has absorbed all the preceding material has finally had an opportunity to hear the other side of the story. Mr. Heidrick has had eleven years since the California decision to rehearse his official tale about Mr. Motta. Thus armed with the facts, testimony and evidence, it will be quite instructive to see how well he does in telling the truth. We will dissect his statements line by line (the separation and numbering of statements is our own, but the sequence and exact wording is Heidrick's, with our comments in italics):

1. Motta was an A.'.A.'. student of Karl Germer.

2. Based on Motta's correspondence with Germer (which I have in photocopy), Motta adamantly refused to join O.T.O.
True, but only initially. At their first meeting, Mr. Germer gave him the choice to join either the A.'.A.'. or the O.T.O., and Mr. Motta definitely chose the A.'.A.'..

3. He didn't like it.
Mr. Motta has stated in writing that he always preferred the methods of the A.'.A.'. to the O.T.O., but to say, "He didn't like it," is a ludicrous compression of his complex view on the matter of Initiatic training and methodology. This is an irresponsible statement, to say the least. What Mr. Motta did not like about O.T.O. work was the mischief that results from inappropriate familiarity and fraternization. Confer A.C.'s  Letter on Power and Authority above.

4. Possibly his lady's becoming pregnant on the occasion of an extended visit to meet O.T.O. members had something to do with that.
This is either idiotic conjecture on Heidrick's part, or a feeble attempt at character assassination. It was Mr. Motta himself who impregnated his 'lady', as Heidrick would know if he troubled to actually READ those letters between Mr. Germer and Mr. Motta. This is also where Heidrick introduces a duplicity of astonishing proportions. He fails to provide the critical data that this episode occurred in 1956-57 e.v., AFTER Mr. Germer had initiated Mr. Motta into the IX° O.T.O.! (It was during this period that Mr. Motta was introduced to Grady McMurtry.) By stating that Mr. Motta was taken on "an extended visit to meet O.T.O. members," Heidrick is effectively admitting that Mr. Motta was a member, while simultaneously denying this obvious conclusion. We repeat: Mr. Germer would never have introduced an A.'.A.'. Aspirant around to O.T.O. members, unless he or she were already a member of the O.T.O.  (Cf. editorial note to Source No. 58.)

5. Maybe it was Germer's shared opinions. Maybe he just didn't like it.
Half-truth, lamely expressed, and an insult to Mr. Germer. What Mr. Germer did not like most was the attitude of the former Agape Lodge members, especially Grady McMurtry. He kept them all at a distance with good reason. However, Mr. Germer WAS fulfilling his duties as O.H.O.; one need only instance his Initiation of Mr. Motta into the IX° during 1956 e.v. in Barstow, California. The reader must understand that Crowley had become thoroughly disgusted with the antics of the Agape Lodge; he was convinced that the selection process for O.T.O. group-type working must include very careful screening, and communicated this judgment to his appointed Successor, Karl Germer. Mr. Motta had received this information from Mr. Germer in turn, and was fully aware of the reasons for Mr. Germer's "dislike" of that particular form of growth. Mr. Germer's policy was, simply, to ensure that a Candidate to the Mysteries of the O.T.O. was very carefully selected and properly trained before receiving the secrets. He was not concerned at all with the quantity of the membership, only the quality. This was fully in accordance with his instructions from Crowley.

6. Later Motta funds and publishes the first edition of Liber Aleph under Germer's control and direction.
Correct! Now, when will the "Caliph" gang admit first use of "Thelema Publishing Company" in 1962 e.v. by Mr. Motta, in direct contrast to the moronic assertion by "Judge" Legge that first use should be attributed to Helen Parsons Smith, who obtained her resale permit for "Thelema Publications" in 1971 e.v.? How can one seriously accept ANY statement or finding made by this so-called "jurist," when he manages to err so badly on such basic facts?

7. Time passes. Germer dies.
True. However, what Mr. Heidrick fails to point out is that during that passage of time, Grady McMurtry completely failed to live up to Mr. Germer's (and A.C.'s) expectations of him, and started conspiring behind Mr. Germer's back. Confer the correspondence between McMurtry and Mr. Germer, in Section 8.5.

8. Motta recognizes Grant as O.H.O. of O.T.O.
This is incorrect. The entire history of the coordinated effort to prevent Motta from learning of his Heirship must be read to be believed. (Cf. "Intelligence Services Are   Not Intelligent," The Oriflamme, Vol. VI, Nos. 3-5.) Mr. Motta was TESTING Grant's claim. Grant failed the test.

9. Time passes. Motta learns that Grant was kicked out of O.T.O. by Germer in 1955 e.v.

10. Motta withdraws his recognition of Grant as O.H.O. of O.T.O.
True, insofar as he had stated willingness to work with Grant (before learning of the latter's 1955 e.v. expulsion, of course), provided that Grant could demonstrate the qualities necessary to leadership. In other words, his "recognition" was conditional upon Grant proving his worthiness, precisely consistent with the prescription given in   Letter 61 above by Crowley.

11. Motta writes to Germer's widow and learns that Crowley left his copyrights to O.T.O.
False. Mr. Motta found out about the terms of A.C.'s literary Will for the first time from Gerald Yorke, in 1974 e.v.  [76; 77] Heidrick fails to mention the 1962-63 e.v. correspondence between Mr. Motta and Mrs. Germer. The gist of his 1974 e.v. letter to Mrs. Germer was to point out that she was entitled to royalties on the copyrighted works of Aleister Crowley, based on Mr. Germer's inheritance of those copyrights on behalf of the O.T.O., and Mr. Motta wanted to know whether she had authorized those shoddy editions, or whether she was at least receiving royalties from their sale.  [74]

12. Motta writes again to Germer's widow, asking if Germer said anything about Motta's future role in O.T.O.
False. Heidrick has his dates wrong. These questions were addressed in correspondence in the early 1960s e.v.   This is deliberate misinformation (as Heidrick has access to all the records, and there can be no other explanation short of mental incompetence), as the chronology here makes it appear that Mr. Motta first "thought" of appointing himself O.H.O. after learning about Crowley's copyrights. The fact is that Mr. Motta wrote to Mrs. Germer in 1963 e.v., claiming to be the Outer Head of the Order, long before he knew the details of A.C.'s legal Will.  [40] This is all part of the fiction that the "Caliph" gang tries to maintain that Mr. Motta's interest in the O.T.O. was commercial.

13. Germer's widow writes back, including "Follower" in her letter, among other words capitalized in the German manner.
False; this is deliberate and malicious misinformation by William Heidrick. This is where a second monstrous lie comes in, the first one being the denial that Mr. Motta was a member of the O.T.O.   Mrs. Germer wrote to Mr. Motta FIVE DAYS after Mr. Germer died, and told Mr. Motta that Mr. Germer's DYING WISH was that Mr. Motta be informed that he was the Follower. Due to the German/English translation problem, it only became clear with a letter from Mrs. Germer in January of 1965 e.v., that by the term, "Follower," she meant "Follower to the Crown of the O.T.O.," that is, the Office of O.H.O.   Naturally, this letter was also prevented from ever reaching Motta. He only learned of it twenty years later, AFTER it was extracted from Grady McMurtry under a Court Order. McMurtry, Breeze and Heidrick have lied about Mr. Motta long enough, and this bogus chronology put forth by Heidrick is an insult to all those seriously interested in Thelema. MARCELO RAMOS MOTTA WAS APPOINTED BY KARL GERMER AS HIS SUCCESSOR in the Office of O.H.O.   Reader, you must study the testimony, examine the evidence, and decide in your heart whether this is the truth or not.

14. Motta declares himself the Head of O.T.O. (after the passage of a little more time and an obscure set of demands on Grady McMurtry and others).
More misinformation. Mr. Motta did not "declare" himself to be the Outer Head of the Order until the Maine trial, when he was forced under oath to make that declaration. As to demands upon McMurtry - well, the reader is invited to ponder that Mr. Motta was demanding his right to access the Crowley-Germer Library, in accordance with his rights as a member of the IX° O.T.O.   In other words, his "obscure" demands were that McMurtry behave like a member of the Order he claimed to lead.

15. Time passes. Several pseudo "Equinoxes" are published by Motta, some interesting stuff and some diatribes against folks included.
The reader is invited to compare the works of Marcelo Ramos Motta to those of the "Caliph" gang and decide who was publishing "pseudo" material. We noted previously, as one example, the publication of the so-called "Equinox, Vol. III. No. 10," by "Hymenaeus Beta" (a.k.a. William Breeze) in 1986 e.v.   This publication contains works by Charles Stansfeld Jones, Wilfred T. Smith and Jack Parsons, among others.  [82] It is interesting to note that these individuals were all CUT CONTACT WITH by Aleister Crowley and/or Karl Germer for having FAILED THEIR INITIATIC ORDEALS. Marcelo Ramos Motta was a Master of the Temple of A.'.A.'. and had the Authority to publish the Equinox. Breeze, on the other hand, was a failed Probationer, cut contact with by Mr. Motta for failing to keep the Oath and Task of a Probationer. But, compare the works, dear reader, and decide for yourself. Do what thou wilt shall be the whole of the Law.

16. Time passes. Motta writes to his representative in England, suggesting that Symonds be removed.
Slanted half-truth. Mr. Motta wanted J.C. Ellis to sue John Symonds. So he wrote Ellis that he should either sue Symonds or kill him. Ellis, unfortunately, was incapable of withstanding the pressure of such a lawsuit, and broke under the strain. The naive reader is cautioned that had Mr. Motta actually been inclined to assassination, the California case never would have come to trial.

17. Motta's representative in England is caught setting fire to a facility belonging to a British publisher of Crowley books.
False. Ellis had been expelled six months prior to that incident, and was no longer Mr. Motta's representative at that time, precisely because he had indicated felonious intent.  [8, 511-512]

18. Time passes. Motta sues Weiser in the USA for publishing Crowley's works without payment of royalty to Motta's S.O.T.O.
True, except that "Motta's S.O.T.O." was THE Ordo Templi Orientis, legalized through incorporation. Readers are reminded that Mr. Motta was the appointed O.H.O.   Heidrick, Breeze and their pal "Judge" Legge can protest to the contrary all they like. It won't change the fact that they are misinforming numerous sincere individuals. Confer the entire set of preceding Sections for the true story of Mr. Motta's motivations for suing Weiser.

19. O.T.O. helps Weiser with testimony and evidence.
False. No true Brother of the O.T.O. would ever have acted the way McMurtry acted toward Mr. Motta. Grady McMurtry fed the private correspondence of Mr. Motta to Weiser's attorneys and lied under oath in Maine. The reader must understand that McMurtry knew that Marcelo Motta was an O.T.O. member when he took the stand in Maine. Further, he knew that Mr. Motta was appointed the O.H.O. by Mr. Germer. McMurtry had the correspondence, held it back from Mr. Motta for years, and released it only under court order. He knew, and he lied. Confer Section 10 supra.

20. O.T.O. also serves Motta with the papers for the McMurtry v. S.O.T.O. suit.
True. On that date, Grady McMurtry, Phyllis Seckler, Helen Parsons Smith and all other Plaintiffs who claimed membership in the O.T.O. virtually expelled themselves. Lawsuits between members of the Order were absolutely forbidden by Baphomet XI° O.T.O.   For this reason, it was absolutely imperative that the Plaintiffs unanimously deny Mr. Motta's membership in the O.T.O.   The Record speaks for itself. Mr. Motta WAS a member of the IX°, else he would never have been discussing the secret paper of that degree in correspondence with Mr. Germer. In order to fathom the mental set of such corrupt failures, the reader must descend to a level of moral insanity scarcely imaginable among individuals claiming to be high-ranking members of the O.T.O.

21. Motta loses his suit in Maine.
True, because McMurtry withheld until AFTER the trial the one piece of paper that would have proved Mr. Motta's case. Confer Section 10.

22. Time passes. Motta is in court in San Francisco in the O.T.O. suit, saying among other things: Motta first decided to claim control of O.T.O. when he learned about the copyright ownership.
This is pure psychological projection on the part of Heidrick, and is a gross misrepresentation of Mr. Motta's testimony. This is propaganda, pure and simple, mud-slinging in its lowest form. The reader is invited to carefully peruse the Works of Marcelo Ramos Motta and detect any commercial or predatory intent with respect to Crowley's copyrights. On the contrary, his aim was to prevent the deliberate deturpation of those texts, and the confusion of A.C.'s writings with qliphotic manifestations published by the likes of Regardie, Grant and the Caliph-gang. It is important that the reader understand that Heidrick may actually believe this of Mr. Motta on an intellectual level. It is, however, as we have noted, psychological projection. The reader should confer the actual testimony, supra, Section 10.3.7, then look up "projection" in a good textbook on psychology, and then contemplate Mr. Heidrick's mentality. The California group was simply incapable of perceiving Mr. Motta for what he truly was, because every one of them had failed in their Ordeals. Recall that we noted earlier how a non-initiate is only able to perceive the Initiate on the highest level accessible to the non-initiate. The attribution of capitalist or commercial intention to Mr. Motta, the notion that he suddenly got "ideas" about ruling the O.T.O. after he realized that the Order held Crowley's copyrights and there was money to be made, is the worst sort of confusion of the planes. The Plaintiffs in that suit are guilty of projecting their own sordid understanding of the purposes of the Order onto a man completely beyond their ken.

23. Motta tried lie (sic) in the Maine suit, but in the San Francisco suit he will only lie on matters regarding O.T.O., copyrights and other things like that.
False. Read the testimony. One can only surmise that Mr. Heidrick has grown senile in his dotage. Confer section 10.3 above, and then consider the numerous lies told under oath by the "Caliph" and his crew.

24. Motta admitted that he never had a charter from Germer in regard to O.T.O.
False. Mr. Motta admitted that he had never RECEIVED the charter that Mr. Germer had proposed to mail him in a letter dated April 20, 1962 e.v., simply because he had never received the letter of proposal. Are we to believe, as Heidrick et al. would have us believe, that Mr. Germer was in the habit of offering Charters for O.T.O. Lodge work to non-O.T.O. members? This letter also proves that these individuals are lying about the central point of Marcelo Motta's O.T.O. membership. Mark well, they MUST lie about this, for IF Mr. Motta was actually an O.T.O. member, then they were all summarily expelled the moment they sued him in court. It was for this reason that McMurtry became an amnesiac on the stand, and denied even meeting Mr. Motta, in spite of a letter to Mr. Motta from Mr. Germer that plainly indicates that these two men (McMurtry and Motta) did meet. Heidrick and Breeze and their associates have continued to perpetrate this malignant lie against Mr. Motta, because if they admit the truth on this point, they must also admit that their entire organization is a qliphotic scam, one "sanctioned" by a corrupt Federal "judge," no less. The entire structure of their commercial enterprise is erected upon two obsolete letters from A.C. to McMurtry (letters that were conditional to the approval of Mr. Germer), a receipt for a princely 50 "loan," and the legal "blessing" of the holy and sacred United States Government.

25. Motta stated under oath that he is the only remaining member of S.O.T.O.
False. He testified that "at the present moment for legal purposes, as I said before, in the United States there are no members except myself."  [56A, 741] He then went on to answer questions about activities in Brasil, and he also testified that Mr. Barden was still his Director for Australia. Mr. Motta was shielding the individuals with whom he was working in the United States. He did not want those Members to be financially liable in the event that Donald Weiser won his motion for recovery of legal costs against the Society, so after the Maine trial he required their formal resignations. But Heidrick and Breeze have never understood THIS kind of honor. They are only concerned with quantity of "Lodges," "Camps", etc., and, one may suppose, the finances of their so-called "Order." As Mr. Germer unsuccessfully attempted to explain to Grady McMurtry: "...one general, though without army is better than an army without a general." McMurtry NEVER understood that Crowley, and Germer after him, were solely interested in the QUALITY of the candidates. It is no trick to collect two thousand members, provided that no one can fail the test for admission (how could one fail a test that has been openly published?) and so long as they pay the appropriate dues and fees. The reader should recall that in 1959 e.v., Mr. Germer insisted with McMurtry that the latter identify his method for testing the proposed candidates for the "small nucleus" he intended to form. McMurtry never answered that letter, partly because he had no intention of "testing" candidates at all. Nowhere in all of the testimony and all of the evidence presented is there any indication of the screening process utilized by McMurtry. This is simply because no screening process existed then or exists now. McMurtry was completely willing to take on anybody who would accept his "authority." McMurtry was once accused in print of having traded the secrets of the Order in exchange for sexual favors. The reader may rest assured that no such accusation was ever leveled at Mr. Motta. The most damaging data these impostors can muster is that Mr. Motta, as a man in his early twenties, was concerned about the size of his penis, or that his "lady" was impregnated while he was visiting O.T.O. members. One must suppose there are quite probably individuals too moronic even for the "Caliphate" to accept, but an organization founded upon deceit and treachery can only be rife with corruption, intrigue and machination, as is quite evident from the content of the public messages of McMurtryites on the Internet. Nothing good can come from such shameful and diseased origins.

26. Time passes. Motta looses (sic) to O.T.O. and Grady McMurtry dies.
True, except it was not the "O.T.O." that Mr. Motta lost to, as HE was the O.H.O. of the real O.T.O.   What he lost to was a corrupt pack of ex-members who would stop at nothing to establish their commercial enterprise.

27. Motta appeals. Motta looses (sic) appeal.
False, the citizens of the United States of America lost, due to the corruption of their judicial system.

28. Motta appeals to the US Supreme Court.
True, and meaningless.

29. Motta dies.
"Aye! feast! rejoice! there is no dread hereafter. There is the dissolution, and eternal ecstasy in the kisses of Nu."
[5, 142]

30. Motta's case is turned down by the Supreme Court.
True. Ah, well, it was only a blatant violation of the First Amendment of the Constitution, and was therefore not too important for consideration. That Amendment had already been thoroughly trashed by Ronald Reagan in 1984 e.v. when he agreed to establish ambassadorial relations with the Vatican (a.p.k.). Meanwhile, the conservative Supreme Court had other Amendments to busy themselves with trashing.

31. On the plus side, a significant number of high ranking officers in O.T.O. once worked with Motta, receiving entrance into A.'.A.'. under him.
This is priceless testimony from Mr. Heidrick. The naive reader is advised that Heidrick is obfuscating the truth once more. ALL of Mr. Motta's A.'.A.'. pupils who associated themselves with McMurtry's sham operation were PREVIOUSLY CUT CONTACT WITH by Mr. Motta for failing their Initiatic Ordeals in the A.'.A.'.. We instance Mr. Breeze as one example. As he is the present "Caliph," it would seem that a failed Probationer is the best that they can do. One would have thought they could have located a failed Neophyte or two. Then again, McMurtry himself was a failed Probationer, so perhaps a tradition had already developed.

32. Motta's demeanor was difficult, but as far as A.'.A.'. goes, he ran a good one up to the point that it became confused with O.T.O./S.O.T.O. --- demeanor and expulsions to the side.
Readers who are familiar with the workings of the A.'.A.'. and the O.T.O. should ponder this statement. Marcelo Ramos Motta was a Master of the Temple in the A.'.A.'.. Obviously, these "high-ranking" members of the "Caliph" scam must continue to say that Mr. Motta was a legitimate Instructor with respect to the A.'.A.'., even if he was a bit "difficult." But when it came to the O.T.O., he was simply "confused." THINK ABOUT THIS. Do you believe that a Magister Templi would lie about His or Her position in the O.T.O.? Consider the mental and moral confusion in the mind of an individual simultaneously claiming A.'.A.'. authority from Mr. Motta but denouncing his claim to be O.H.O.   This is incredible folly! These fools cannot even be consistent in their denouncement of Mr. Motta! Why? Because they NEED him for their alleged A.'.A.'. authority! This bathetic acknowledgment by Heidrick is ABSOLUTE PROOF of what the Parzival XI° O.T.O. Foundation has been saying all along: the McMurtry gang is an infestation of qliphotic failures. Those wretched people should either HONOR Mr. Motta all the way, or DENOUNCE him all the way! One way or the other! Which is it? The position taken in this statement and the preceding one by Heidrick is spiritually, intellectually, and morally insane. We do not know whether Heidrick believes his own propaganda, but we trust that the reader has learned enough by now to detect a foul odor. The reader is hereby informed that any individual simultaneously claiming A.'.A.'. authority from Mr. Motta and membership in the "Caliph" organization is either deceived or deceiving. In sum, a more thorough case of attempted co-optation has seldom been witnessed in the annals of religious warfare.

33. Frankly, Thelema was not entirely ill served by Motta.
This is very magnanimous of Mr. Heidrick, but we know he must say one or two nice things about Mr. Motta, so those "high-ranking" members can falsely continue to claim A.'.A.'. authority from him. Does the reader not see the utter hypocrisy and moral corruption of the duplicitous position taken by these impostors?

34. He did some things very well indeed.
True. One of those things was to sort the Initiates from the failures; the latter may be found in droves in McMurtry's "camp."

35. It's a tragedy that his anger and drive for supremacy got the better of him.
False. It's a tragedy that McMurtry was such a failure. If he had lived up to A.C.'s and Mr. Germer's expectations, none of what happened in Maine and California would have been necessary.

36. I choose to remember him for the one private remark he addressed to me in court: "Never apologize!" I don't necessarily agree with that 100%, but it does show a certain strength in difficult times.
No comment.

37. Oh yes, I mentioned that I lost my part of the suit. Motta had called me "A dupe of McMurtry". Maybe the judge agreed with him.
No comment.

38. Doesn't bother me one way or the other. Motta made up for it later by calling me a "Gray Eminence".
"Grey Eminence" was the nickname of Francois Leclerc du Tremblay, also known as "Father Joseph of Paris," the lifelong collaborator of Cardinal Richelieu during the reign of Louis XIII in France. Always in the background, the "Grey Eminence" managed the affairs of state for Richelieu, handled diplomatic missions and coordinated a network of spies throughout Europe, all the while maintaining the austerities of a Capuchin friar. While he ruled his Christist orders of "novitiates" and played ruthless power politics for the glory of "divine" France, millions of people suffered throughout Europe. The people of France, already living in abject poverty, were subjected to the relentless deprivations of Richelieu's tax collectors, while the nation of Germany was reduced to Stone Age conditions by the wanton destruction of the Thirty Years War. More than any other person in France, including Richelieu and Louis XIII himself, Leclerc du Tremblay was responsible for prolonging the Thirty Years War. Yet as he journeyed on his missions of intrigue, the friar was apparently oblivious to the intense misery and suffering all around him - suffering caused by his own policies and strategies. This fanatical theologian was oblivious to the pain of his fellows because he was caught up in planning the next Crusade against the infidels in the "Holy Land." While marching between cities, he composed some four thousand verses of bad poetry describing in great detail the glory of the next holy war. He was a man utterly devoid of humor and compassion for his fellow human beings, an inferior mystic, a pedant, a clerical leader of several crapulous religious institutions, and a mass murderer. All things considered, Leclerc du Tremblay was a pillar of European society.

93 93/93
Bill Heidrick, a willing dupe.
True enough - the trouble is, he's still duping a lot of other people in the process. We doubt common sense will prevail upon Mr. Heidrick and his associates to cease and desist from their false statements about Marcelo Motta. But at least their attempt to rewrite history shall not go unchallenged. This document has been simultaneously published in several countries and openly distributed on the Internet.

As the reader can plainly see, about two of every three statements made by Heidrick are either false, partly false, or expressed in a misleading fashion. Naturally, the true statements are among the least important observations. We doubt "Father Joseph" himself could have produced a better example of religious propaganda. All of our points from the preceding Sections coalesce in this masterpiece of calumny. We see intellectual corruption at work in the distortion of Truth; we observe moral insanity in the simultaneous acceptance (in the A.'.A.'.) and rejection (in the O.T.O.) of Mr. Motta; and we note the decadence of Initiatic failure as exemplified by the constant confusion of the Letter for the Spirit. Instead of the Perfumed Garden of Arabian Initiation, we have the putrid aroma of theology from the cesspool of Ego.

In closing this Section, we append two quotes from the very first letter that Mr. Karl Johannes Germer ever wrote to Marcelo Ramos Motta, dated April 24, 1953 e.v.:

"...We hate anything that looks like knowledge and isn't. We hate all kinds and types of fake. There is too much of (that) sort of thing in the world, and especially in this commercially-minded country."
...Beware of titles. They can easily be printed by any printer if you give him the order and pay for it. I happen to be the head of the O.T.O., yet use no titles whatever. Of other grades I do not speak."

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