Ormus Lodge Emblem by J. M. von Kotterhausen

“In the Name of the Initiator, Amen.

1. In the beginning was Initiation. The flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life.
2. In all systems of religion is to be found a system of Initiation, which may be defined as the process by which a man comes to learn that unknown Crown.
3. Though none can communicate either the knowledge or the power to achieve this, which we may call the Great Work, it is yet possible for initiates to guide others.
4. Every man must overcome his own obstacles, expose his own illusions. Yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. They can further insure that he is duly tried and tested, for there are many who think themselves to be Masters who have not even begun to tread the Way of Service that leads thereto.
5. Now the Great Work is one, and the Initiation is one, and the Reward is one, however diverse are the symbols wherein the Unutterable is clothed.”

- excerpt from The Preliminary Lection of Liber LXI vel Causae by Aleister Crowley

“In oneself lies the whole world and if you know how to look and learn, the door is there and the key is in your hand. Nobody on earth can give you either the key or the door to open, except yourself.” – Jiddu Krishnamurti

“All that a guru can tell you is, ‘My dear Sir, you are quite mistaken about yourself. You are not the person you take yourself to be.’” – Sri Nisargadatta Maharaj

“To date I have more than sixty years experience in esotericism. I went through many initiatic or esoteric organizations. In all those organizations I found things that were good and not so good, and I have tried to get rid of those things that were not so good through LPN (Le Philosophes du Nature). I think that the main problem stands that in the real initiatic path you must have no priest, no master, or guru. Because the real initiation means that when you present yourself at the door of the temple you are a free being. So, to use a word I don’t like, the Eternal Father can’t recognize one of his sons if he is a slave of the earth, whatever the field he is a slave of. Freedom is the first thing you must acquire in order to be initiated. The Inner Freedom, of course.” – Jean Dubuis, founder of LPN, in a 1994 interview

Free Illuminist bodies facilitate an alternative, non-authoritarian approach to the process of spiritual unfoldment, while still providing a link to an authentic lineage of the Western esoteric tradition.

1. Spiritual growth is not always best facilitated by authoritarian hierarchical structures, and is in some cases incompatible.
2. Scientific Illuminism is an experimental, yet methodical approach.
3. The actualization of a free society linked in free communion is a logical extension of the New Aeon.
4. We facilitate the Work, we do not lead. Neither oaths, nor dues are extracted. Dogmatic beliefs are not required.

A History of Congregational Illuminism by Tau Allen Greenfield

At this important point in the evolution of the Western Magical Tradition, it is becoming increasingly apparent that restrictive forms of gnosis based upon “grade systems” are becoming irrelevant for many who are attempting to perform the great work at this time; that is perhaps why you have read this far. Congregational illuminists operating on the principles of Scientific Illuminism find that, although some may have worked alone for extended periods, they may be living in a place on the Earth where they have no contact with others who may benefit from the sharing and developing research that could be usefully applied individually and collectively.

All congregational illuminists are dedicated to the furtherance of the Great Work, through themselves and through mutual aid and sharing.

The theory underlying congregational illuminist decentralism can be traced to anarcho-syndicalism, to certain Protestant Sects such as the Levelers and True Levelers in Britain at the time of the English Civil War, and denominations such as the Society of Friends on the one hand and the Congregationalist movement on the other. As it has developed in the modern occult-metaphysical world, three interesting elements all went into the making of the present movement.

The basis of Congregational Illuminism is simple, and can fairly be summarized as:

1. Spiritual growth is incompatible with authoritarian structure.
2. Scientific Illuminism requires a non-dogmatic, experimental approach.
3. A free society linked in free communion should be actualized.
4. We facilitate, we do not lead. We do the Work, we do not extract oaths or dues, or require dogmatic beliefs.

But even these are a matter of individual preference. We are a Free Communion. Some of us are energy Workers, Working with the “Points Chauds” (key power points in the human body), others are Gnostics, others are radical re-interpreters of Freemasonic systems, others are engaged in more traditional Mystery play initiations without the bindings involved in hierarchy.

First and foremost, the 19th Century Gnostic Revival and coinciding independent Apostolic Lineages set loose at the very time of the occult revival introduced decentralized Apostolic and Gnostic successions of egregore, which overlapped by the early 20th Century directly into the occult community, through the exchange of Masonic Dignities with Ecclesiastical Offices. Some centralist bodies took these successions to add legitimacy to their own agendas, but ad vitam egregoric transfers insured that no central authority could ever be definitive. This process continues inside congregational illuminism and elsewhere to the present time. Egregore without central authority or agenda has proven a fertile field for spiritual development.

The development of the modern O.T.O., beginning with Grady McMurtry and the establishment of Thelema Lodge out of Agape Lodge in California “spun off” a good many experiments inside the Caliphate O.T.O. in Northern California, including “heretical Gnostic masses”. The increasing centralization of cOTO spun off two notable tendencies operating outside cOTO but still under the influence of Aleister Crowley’s ideas, notably the Ecclesia Gnostica Universalis (EGnU). Ecclesia Gnostica Universalis (EGnU) was founded by a College of Bishops on the Fourth of July in the Year 2000 C. E. It has drawn together in a very non-hierarchical manner both Apostolic, Apostolic, Gnostic and Thelemic persons interested in a non-authoritarian approach to the magical-ecclesiastic egregore. A brief history is given on the EGnU site at http://egnu93.wordpress.com/.

The EGnU has continued to develop as an ever-broadening coalition of those who choose to celebrate the mysteries as spirituality or religion, but of diverse interests from Thelemic Gnostic, Voudon Gnostic and Eastern Tantric sources. Congregational Illuminists in the USA and the Balkans are wrestling with a Gnostic ceremonial consistent with current sensibilities and the principle of Scientific Illuminism.

While having nominal “leadership” to the present day, the Neo-Thelemic Ordo QBLH founded in 1960 by the late W.W. Webb and others always had a loose-knit structure, and, after Bill Webb’s death, administrative titles became almost totally symbolic and served as a direct precursor of Congregational Illuminism facilitated by Soror Tala and the late brilliant computer scientist T. Coutu. I was a resident member of this group’s Lodge Babalon for quite some time. It was here that Docteur Bertiaux’s points chauds Voudon Gnosis Work was introduced, along with original ritual by Frater Achad and Enochian Workings.

Another more specifically Thelemic Gnostic non-authoritarian tendency is a direct antecedent of Congregational Illuminism per se. The closest thing to a “founder” of this movement is the famous magician and illuminist Mort Shapiro who continues to Work the Liber XV Mass without cOTO control under the name “Congregational Thelema.” Brother Shapiro (“baal_kriah”) has indicated his strong affinity for congregational illuminism. It is vital to note that the broadly-based community of free illuminism includes people who consider themselves Thelemites, but many – probably the vast majority – are Gnostics, Neo-Gnostics, eclectics, Neopagans, Christians, Jews, Voudon Practitioners and seekers who eschew labels. It is an alternative, not a rival to traditional metaphysical tendencies.

While in a state of transit out of centralized bodies of manifestation, I was invited to join EGnU’s College of Bishops, a very diverse body with a minimum of structural authority and a maximum of egregoric association. This proved a decisive influence upon me personally as to the limits of any kind of “authority” in the presentation and transfer of the egregore of the authentic tradition. I looked at Brother Shapiro’s term “Congregational Thelema” and, mindful of the decentralist structure of the Congregationalist Churches, and of the diverse community of occultists that think that freedom is a more conducive atmosphere for spiritual development and illumination, modified Brother Shapiro’s term to acknowledge those not self-defined as Thelemic. As Wikipedia notes “Congregational churches are Protestant Christian churches practicing Congregationalist church governance, in which each congregation independently and autonomously runs its own affairs.
“Many Congregational churches claim their descent from the original Congregational churches, a family of Protestant denominations formed on a theory of union published by the theologian Robert Browne in 1592. They arose from the Nonconformist religious movement in England during the Puritan reformation of the Church of England. In Great Britain, the early congregationalists were called separatists or independents to distinguish themselves from the similarly Calvinistic Presbyterians. Some congregationalists there still call themselves ‘Independents’…Without higher courts to ensure doctrinal uniformity among the congregations, Congregationalists have been more diverse than other Reformed churches. Despite the efforts of Calvinists to maintain the dominance of their system, some Congregational churches, especially in the older settlements of New England, gradually developed leanings toward Arminianism, Unitarianism, Deism, and transcendentalism.”

With these ideas and the idea that Scientific Illuminism can be applied without distinction to a wide diversity of approaches, I coined the term “congregational illuminist” anchored to the influences of Congregational Thelema, the democracy of Freemasonry as practiced in the USA, the decentralism of the egregore in the Gnostic community and the independent lines of Apostolic Succession, the ideas of the EGnU and building from the egregoric transfer granted me by Tau Michael Bertiaux through the Ecclesia Gnostica Spiritualis (Apostolic and Gnostic egregoric succession) and the Lodge of the Sons and Daughters of Aaron chartered by Bertiaux into a kind of occult and non-authoritarian version of Frank Herbert’s concept of ‘the Golden Path’ of his Dune novels. As Wikipedia describes it, “The Golden Path is a term in Frank Herbert’s fictional Dune universe for Leto Atreides II’s strategy to prevent humanity’s destruction…”

As applied here, it means to create many independent and diverse “power zones” (Lodges, Temples, Nodes, Individuals) fully empowered to “Work the egregore” as they see fit, ad vitam and without the possibility of revocation. Free communion is just that – mutual sharing and support on a voluntary basis with others Working the Authentic Tradition each according to their own perceptions. Once set in motion, this “golden path” is self-perpetuating and self-guiding, and has been reduced to the common denominators given on the Congregational Illuminist Facebook “Causes” site: http://www.causes.com/causes/152090-congregational-illuminism

Congregational Illuminism as such is not a religion, and there are adhering Christians, Christian Gnostics, Thelemic Gnostics, Neopagans, Jews, Hindu and Muslim Congregational Illuminists, holding in common the above principles and a free communion of mutual support.

For those interested in free illuminism, the first thing to do is to see if there is a local group nearby. Check here: http://tausirhasirim.livejournal.com/104467.html.

If there is not, forming one, though it takes time and some dedication, is not as difficult as it might first sound.

The next step may be that you want to set up your own centre of working. Free Illuminist bodies are just that – free to choose forms, write their own charters (samples are available as general ideas), be involved in such community organizing as a chartered lodge under the Rite Ancien et Primitif de Memphis-Misraim, or affiliated with the Ecclesia Gnostica Universalis (EGnU), which focuses on the spiritual form such as Celebratory Masses and Liturgical work, or being totally autonomous bodies or nodes in voluntary communion with other illuminist bodies to whatever extent a local body or node deems appropriate.

You can also reach out to thousands of people through Congregational Illuminism on Facebook at http://www.causes.com/causes/152090-congregational-illuminism.

We in existing bodies do stand ready to answer questions, lend support and where needed, extend local charters as appropriate to your own path in The Great Work of Illumination. Spread the word.

 

Free Illuminism: Introduction and Contacts

 By Tau Dositheos

What does it mean to work in free communion? First, one should realize we are here talking about certain underlying principles rather than hard and fast rules. Congregational Illuminism is an open system based upon these principles. Being an open system it is fluid and adaptable rather than rigid and constrained. Free Communion is a verb (i.e. these principles put into practice), or as some may prefer, a particular approach that is adopted to engage in the Work.

Congregational Illuminism is non-hierarchical and non-authoritarian. This means there is no rank or stratification and there is no central authority or “inner circle”. Congregational Illuminism is based on a bottom-up rather than a top-down model. We feel that all too often has it been shown that strict hierarchies within magical organizations have led to petty politics and useless power struggles. We say, do away with all this, level the playing field and focus on the Work. We have no Grand Poobahs. What we do have is an ever-growing number of sincere and dedicated Illuminists who have voluntarily come together in free association with each other to work in unity, openness and peace.

Our goal is Illumination. Our approach is both experimental and experiential. We are not an Order, nor a singular organization. Many independent groups have formed. Many individuals contribute in their own ways as well. We view this diversity as a great benefit. We share our gnosis across borders. We peer review our successes and our failures. We feel this approach aids us all in attaining a closer approximation to what is true and to what works. We hold no superstitions sacred. We take a scientific and functional approach to the Work. There is nothing to hide. There are no secrets. There are only our own efforts and struggles towards enlightenment. This is enough.

Quotes from Free Communion

Occult of Personality Podcast 57 – Congregational Illuminism and Points Chauds

Occult of Personality Podcast 43 – Gnosticism

How to Form a Congregational Illuminist Body

Statement of Mutual Support – Horus/Maat Lodge

Assembly of the Knowledge & Wisdom of Solomon

Congregational Illuminism Facebook page

A Newly Updated List of Congregational Illuminist Bodies and Nodes