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“Do what thou wilt shall be the whole of the Law.”

1. Here you find terms such as “church”; “gods”; “magick”; “saints”; “power”; “worship”; “devotion”; and so on. Here nothing is as it seems.

2. Here divine genius may be realized within; and achieving that, one may expand the mind without, to the realization of the infinite, via the union of Samadhi.

3. Here is atheistic Gnosis of Apotheosis.

4. Here all religious approaches may be modified to fit an overarching Thelemic Law designed to serve the interests of woman & man, not an idealistic, immaterial god.

5. Here saints are those who have realized some measure of genius, be it artful, musical, scientific, or expressive — whatever have you.

6. Here worship-like practices are utilized neither for propitiation nor for superstitious aims, but to open various pathways of the mind for (a) the realization of hidden potential inherent in all, and (b) the transmission of praeterhuman awareness on a cosmic level through that open channel of greater self-awareness within.

7. Here magick is not the bewitching of cattle but the stirring of Supernal Potential, and vitalization of creativity as well as realization of greater self-empowerment.

8. Here sacraments are not impossible elements of spiritual contrition, but rather devices of celebration of the natural human/animal condition.

9. Here is no place for outrageous spiritual superstitions.

10. Here ideas like sacrifice are abhorred as blasphemous self-abnegation. Here happiness, bliss, merriment, freedom, promiscuous indulgence, are virtues.

11. Here is no one way. Here is no authority. Welcome to the Holy Thelemic Church.

“Love is the law, love under will.”

Paidi tou Prophete

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“Do what thou wilt shall be the whole of the Law”

As has been announced on our social media, the Holy Thelemic Church is under reformation. Its Apostolic Ministry will shortly be issuing a full and clear delineation of the new aims, work, and tradition of the Church. The changes are dramatic, but necessary; and the reason for the transition will be fully explained therein. Suffice to say here, in brief, that the change is an inspired one that has the Apostolic Ministry very excited indeed. The Church is successfully spreading its message far and wide, and is drawing in a great many from near and far — but we have only just begun our Great Work.

Even so, we need to make a simple declaration first, before unloading such an extensive and detailed exegesis, so as to clarify what we are about.

1. The Church is no longer to function as a training organization. Its primary line of work will be the promulgation of the Law of Thelema, not merely as a new religion but as an ideological and overarching religious Law that encompasses all religious approaches, assimilating the same. It is to be divided into three sections: secular (for those preferring no religious approach), spiritual (for those of any given religious persuasion, but adapting the same to Thelemic Law), and the sacrorum (for those who prefer a purely Thelemic religious practice). All will be accepted, regardless of whether they are atheistic, Christian, Islamic, Buddhist, Hindu, Jewish, Pagan, or what have you. As long as Thelemic Law is accepted and applied, none is excluded.

2. The secondary line of work, equally vital, is to be the transmission of the Thelemic Current of subtle force to all humanity. This line of work will be strictly for those willing to do it, and how they go about it is their choice to make. In fact, there will be no reporting to anyone. What you do is your business. All that is important is that you accept Thelemic Law and work as you will, however you are gifted to do, not to further our institution over any others but to spread the glad word of Thelema.

3. The Church is in competition with none. We solicit no donations; demand no fees; require no personal information; ask nothing of anyone (except acceptance of Thelemic Law); dictate to no one; and set no tyrannical rules.

4. There is no hierarchy. Even the Apostolic Ministry exists but to serve the mission of the Church, never to preside or rule in any way.

5. The Ministry of the Church shall propound and even expound Thelemic Law, but will never seek to force any interpretation on others. Even the Apostolic Ministry works only as a guiding light that none of its members must accept. Of course there are obvious violations of Thelemic Law — e.g. binding others against their will, or sacrificing children, or gross criminal misconduct (to cite extreme examples); but we are not here to enforce them.

Finally, it should be understood that the Apostolic Ministry of the Church is no final authority. Again, we are simply putting out a message, without expectation of acceptance or approval. Our work is to provide neither a social network nor an authoritarian regime, but a vehicle by which a body of Thelemic tradition may be carried on; with which the subtle seeds of Thelemic inspiration may be planted among men and women everywhere; and through which Thelemic Law may be cultivated across all nations, advocating freedom from vile restriction and an end to xenophobia and tribal/cultural limitation.

Our work is for the betterment of humanity, not because it is ours to be altruistic, but because we wish for a better world for ourselves and our loved ones.

“Love is the law, love under will.”

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“Do what thou wilt shall be the whole of the Law.”

There is a great deal to be said on the matter of the work done by the Ecclesia: on its methods as well as its aims, not only with regard to its clergy but also in connection with its worldly mission and objectives.  As always, we look to our holiest and most important of holy books, Liber L vel Legis, The Book of the Law, for the girders upon which we build our plan.

The Holy Thelemic Church is, of course, nothing like most other religious institutions,  in that its focus is not on any propitiatory service to an external god with a pie-in-the-sky reward for the faithful, but on bringing out the full hidden potential of the Genius of man instead.  In ages past, cults have formed around superstition based on fear.  The founders of religions have almost always been inspired by an Epiphany that led them to exalted realms of realization; and it has been their aim to guide others to such heights of Supernal Awareness — yet, understanding as they always did only a little, never apprehending the true origin of this Enlightenment as being the root of their own Greater Self, i.e. their very own Genius, their methodology has in some measure been rooted in error.  Objectifying their own inherent divine Consciousness, or that Superior Genius which they always deemed beyond themselves, has resulted in a religious approach that leads away from the natural growth of the consciousness of man from mundane animal awareness to the more exalted Vision of the Supernal Mind of man.

The successors of these visionary prophets and oracles of Supernal Genius, lacking their Epiphany, sought ways in which to fleece their flocks through superstitious cults.  Sacrifices were called for, in order to appease the gods and make righteous the unrighteous; but naturally, these sacrifices went not to the idols devoid of life, but to the priests who got fat and rich on the goods given.  In return, these priests performed the rites that were supposed to be of benefit to the people, by paying homage to deities who would, in return (so it was foolishly presumed), pour every blessing upon the land and upon the faithful therein.

Nothing really changed much over time.  In some cases, sacrifices were not given to the priests, but were actually destroyed, with the idea that they were somehow pleasing to the gods.  The real purpose of this was so that the worshipper, symbolically divesting himself of his “inferior” material nature by proxy, via the sacrifice, could in some subtle manner loose the chains of the mundane and so attain union with the Empyreal Being to which he aspired.  It was, in other words, supposed to lead to his redemption from the cycles of mundane existence.  Yet the dogma itself is cemented in falsehood.  For it is founded upon the idea that existential being is separate from the divine Genius, which, being inherent in man and not apart from him as his faulty perception leads him to conclude, is ultimately (if not initially, in the mundane view) his very own.

This means that the nature of man is not inferior at all, and that his own natural tendencies are actually sacraments of his own Most High Self!  Of course, he is  — in his initial state of confusion and disorientation, locked in the mundane ego of so many conflicting petty wants (often at odds with his own better interest) — at first quite imperfect.  But this should never lead him to assume that he is, therefore, unworthy and in need of redemption by the grace of some imagined superior being — a father or mother figure, but on a loftier scale.  Such is not the case at all.  In ancient times, primitives looked more often to a goddess/mother-figure, and looked at the earth itself as her manifestation, so they followed out various forms of superstitious magic whereby they aimed to appease her and benefit from her favor.  Later, many looked to a father-figure deity of one kind or another, and sought to avoid his wrath through their faithfulness to his representatives on earth, the priests.  Over time, of course, men grew to despise the earth and her creatures, believing in the superior nature of God and the wretchedness of material bondage.

In less distant times, the cults grew into vast empires.  Redemption was for sale in the form of indulgences paid by those deemed “sinful”, as rectification on earth for their own natural joys.  Such outrageous abuses were stopped over the course of time, only to resurface again much later, in the Protestant era, when evangelists enriched themselves on the guilt-trips they set upon their flocks.  Nothing ever really changes: for error is error no matter what form it takes, and religious tyrants will always arise to enslave others through such error, if it is allowed to persist unchallenged.

Ours, on the other hand, is a religion dedicated not to the fear-based satisfaction of any divine tyrant, who supposedly finds our nature to be gross and in need of purgation through suffering, but rather, to the uplifting of the consciousness of man to the full realization of, and ultimate union with, his own Genius.  Yet ours are not fixed rails upon which all men and women are to be confined in their approach thereof, but only loose guidelines and general counsel on the best ways to skirt unnecessary difficulties on the way to Gnosis of the impersonal divinity in all beings.  There is, in our Church, no one way to Higher Realization.  It may, in fact, be fully achieved without the performance of so much as a single ritual.  To each his own; all that is required is a complete knowledge and understanding of the doctrine upon which the Church is founded, as well as Enlightened knowledge of the Self that indwells and subtly informs the mundane being of profane man.

Liber L vel Legis, The Book of the Law, was given as an overarching rule of Law to which all religious approaches may be applied for best advantage in this, the Great Work of our time, which is: the Attainment of the Summum Bonum, True Wisdom and Perfect Happiness of man, not of an external god of judgment and contempt.  Yet it must be well understood, if it is to be efficacious, as the Genius that dictated its message made perfectly clear.  For if it is taken at all points literally, and misunderstood, then it shall only lead to yet another form of enslavement, and become yet another vehicle of misery and suffering through extremist hate and persecution.  It is up to us to take the right way, to let go the shackles of servitude and folly in the madness of spiritualism and the worship of hollow idols, and to embrace instead the Self of Limitless Beauty that is found, ultimately, within oneself as it is everywhere without.

We are now in a privileged position.  We can be the pioneers of the New Frontier of the Genius of God in man.  We can lay a new foundation of Self-Love for the Greater Will to Self-Supremacy, Self-Glory, and Self-Worship, for the benefit of ourselves and all posterity, or else we can wallow in the mud of enslavement through asceticism, sacrifice, and the misery thereof.  It is up to us to take the first steps in the Religious Revolution, and win over all humanity not by the the sword, nor by extortion of superstition, but with beauty and the expression of our millionfold joy, not to enslave men but to liberate them in the glad word of Do what thou wilt.

It is left to us to decide.

“Love is the law, love under will.”

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(Artwork by DCCLXXVII)

“Do what thou wilt shall be the whole of the Law.”

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There are several vital matters to discuss in connection with the Sacerdotal Offices of our Holy Thelemic Church.  It has to be noted, before proceeding any further, that the Church — being as it is a fellowship established by self-trained, self-initiated, praeternaturally guided, dedicated initiates of the Holy Order, of which Aiwass is the final Authority — was, is, and ever shall be, loosely based on the Great Work of Aleister Crowley in his own manifestation of the Great Order, as given in the document titled One Star in Sight.  This Holy Order of Crowley’s, which was (and continues to be) a direct link with the Supernal Intelligences of the New Aeon (but not the only one), bound its members with certain rules, by which we ourselves abide.  These are rules, however, that are not unjust or unnatural, and as they serve the best interests of the Holy Order Itself, they are therefore also in the best interests of all members of that Holy Order, who are the agents, ministers, apostles and oracles of the Holy Thelemic Mission (vide L, III.39).  And while we — the Apostolic Ministry of the Church — cannot represent that particular Order (i.e. the A.’.A.’.) established by Crowley, and would never presume to do so, being that we are self-trained, and have no legal position with regard to making use of the same name and images, intellectual property such as writings, etc., it is afforded to all members of the Great Order Itself — or the one that presides over all temporal manifestations thereof, including Crowley’s own — that they may form their own such nexuses of the Current of that most August Assembly, so long as they follow the main lines and develop a means by which the central Crises of the Church, namely the Knowledge & Conversation of the divine Genius and the Crossing of the noumenal “Abyss” (so to speak) to a gradually-unfolding Epiphany of union therewith, may be realized.  Third Order members are indeed given this freedom, to form their own unique nexuses of the same Current of Superior Awareness that guides and informs the one that Crowley founded, and Blavatsky before that.  See One Star in Sight, which reads (of Third Order members):

“Members of the Order are each entitled to found Orders dependent on themselves on the lines of the R.C. [Rose Cross] and G.D. [Golden Dawn] orders, to cover types of emancipation and illumination not contemplated by the original (or main) system. All such orders must, however, be constituted in harmony with the A.’.A.’. as regards the essential principles.”

It is contended, however, by many in the actual A.’.A.’. tradition of one kind or another, that membership in that Order cannot be attained without obtaining contact with one or another branch of lineage leading back to Crowley.  This may be the case in the tradition of some of the A.’.A.’. branches today, it is certainly not true of the Supernal Third Order governing all the manifestations thereof on earth, for that Supernal Fellowship precedes Crowley, and held Authority over Crowley, a fact he occasionally resented (vide L, II.11).  And Crowley made it very clear that it is possible so to do, by his mention of The Equinox as a sort of Rosetta Stone by which posterity, rising from out of the ashes of civilization following some global catastrophe perhaps, might regain contact with and guidance from the same Supernal Minds that find their Head in Aiwass, Minister of Hoor-pa-kraat (Silence) and Messenger of Ra-Hoor-Khuit (Strength).  He held that it is possible, in his view at least, to achieve the Knowledge and Enlightenment of the Supernal Genius of the New Aeon, and thus, membership in the Fellowship of the Vessels of That Genius, if worthy and so chosen, by aspiration and dedicated effort alone.  Also, in The Confessions of Aleister Crowley, his autohagiography, he makes it clear that anyone may achieve the same enlightenment without having ever done so much as a single A.’.A.’. ritual:

“Many people may go through the ordeals and attain the degrees of the A.’.A.’. without ever hearing that such an Order exists.” (Confessions, p.657.)  This passage is, doubtless, rather problematic for those who make the case for direct, physically-transmitted lineage as requisite to Attainment in the Order.  Crowley, knowing that the Order could manifest anywhere It so willed — see, for instance, vss.II.24 and II.58, of Liber L — possibly realized the importance of stressing that one might come from “no expected house” and still be of us, when he dictated this passage to Leah Hirsig.

Crowley did, elsewhere, elaborate on this matter, contending that anyone may make any claim to any Attainment (except for one) in the Great Order, save only that if he did so, he should abide by that claim, and act accordingly.  Gross violations of the Law of pure Will and impersonal Love invalidate exalted claims.

The Holy Thelemic Church is such an institution, with its primary aim being to enable its members to reach unfathomed depths of self-knowledge and unrealized heights of empyreal talent; and it does honor the main principles of the Order as laid down by Crowley.  That is to say, it provides a system by which its Sacerdotal students may achieve initiated Enlightenment, the Gnosis and Communion of their Holy Augoeides (Greek for Self-Shining One, i.e. the Greater Self of True Will, Thelema), and ultimately — under ideal execution and development therefrom — the superior Understanding, Wisdom, and Most Exalted Awareness, of Third Order Supernal Mind.  While this Third Order Supernal Mind, though praeterhuman (i.e. beyond the human condition) initially, that is, in his uninitiated, unenlightened frame of mind, it becomes accessible further along the long, arduous path of initiation and self-transformation.  The formula of the Third Order is threefold: rebirth (at 8=3), maturation into the Greater Self of divine Genius (at 9=2), and the dissolution in the Eternal Not-Self, or the complete realization of impersonal Being (at 10=1), as the crown of All.  It is, in other words, a process of apotheosis — except that it is to be understood, especially at the level of the crown, that this is a knowledge of, and union with, an attainment of impersonal divinity, an apotheosis of atheosis leading to self-transformation, ultimately for the better — if of course the process is executed properly, with full measure of caution and highest respect for the guidance of the Great Order as given through Its enlightened messengers, oracles and prophets, but most importantly, through the clear light of one’s own loftier Genius, unclouded by the ill will and turmoil of thought mired in the moment of the profane mind.

It should not be thought that insistence on adherence to the main principles of the original system, as developed by the New Aeon Prophet, is a form of oppressive restriction.  For, really, these principles are critically important to the welfare of the manifestations of the Great Order in the long run.  As an example, the members of the Sacerdotal Offices of the Church are not to charge money for spiritual services.  They may receive donations, obviously, as Crowley himself was the recipient of countless donations throughout his life; but they are not to solicit compensation for services rendered in their Sacerdotal function.  This is for good reason.  Capitalizing these matters turns the Great Work into a mere racket in the eyes of profane seekers after Truth.  Is there any doubt that evangelists have, in their pathetic knee-scraping after every penny they can get their greedy hands on, diminished their reputation among the educated?  Ours is no mere racket; and we do not beg for or even expect your money.  That is not the reason we go to all this trouble of promulgation and teaching.

Members of the Church are expected to accept, and live their lives by, the Law of Thelema as propounded by Aiwass through (a) the minds that received Its Word and (b) the hands that were moved by Its Will, i.e., Aleister Crowley and Rose Edith Kelly, both of whom, by the way, were the recipients of the Knowledge & Conversation of Aiwass in 1904 E.V.  In fact, it was Rose — whose Thelemic name was Ouarda (Arabic for Rose) — who first obtained the Great Revelation, through whatever form of  intimate communion it was that led to her being guided by Aiwass, with the main object of getting a recalcitrant Aleister to take the direction seriously and prepare for the dictation of an all-important message for all humanity.  It was no easy task for her, as he considered her to be profane and ignorant of such matters as this.  She was, after all,  a purely social creature, with perfectly mundane interests and aspirations, hardly one whom one would expect to serve as the catalyst for a monumental spiritual Revelation.  Crowley was not merely skeptical, he was totally dismissive.  Yet she eventually did her job as Oracle of the New Aeon very well, for he was, after many tests and examinations, finally appreciative of the great significance of the words and signs she was exhibiting at the motivation of this mysterious Entity to which she referred as Aiwass, so much so that he was in short order completely won over, to the extent that he did more or less as instructed — to the best of his ability anyway — and together with Rose (who to some extent actually co-authored The Book of the Law, at least in the mundane sense of writing words on paper), successfully received and transmitted the Law of the Genius of Man for the New Age of the Holy Will of all mankind.

The Law, however, was made for man, not man for the Law.  It is, in other words, not an absolute rule, the transgression of which, in other religious approaches, might lead to some sort of mundane retribution (e.g. stoning or scourging or what not) or spiritual punishment (there is in our Law no dogma of a hell to punish the unrighteous).  It is nothing like that.  It is rather a guide — akin to a sign by the side of the road that suggests, for instance, that a road is closed ahead, or that a pitfall is in the way, or that it might be better to take this way or that towards the palace of perfection.  Yet — and this is important — it is very clearly not a new religion unto itself, but rather an overarching religious Law that applies to all religious approaches.  As it is written therein: “the Law is for all”.  This is of course a doctrine unique to the Holy Thelemic Church: that as long as its Law — the Law itself, not necessarily the symbols — is applied to any religious approach, such an approach — with all its spangles and celebrations left intact — is Lawful and leads to Truth.  “Do what thou wilt shall be the whole of the Law.”  Thus we might have brothers and sisters in our membership who love the Christian religion; others who love the Islamic religion; and still others who love no religion at all.  Again, “Do what thou wilt”.  The Law may be applied to all.

The rites and celebrations given by the Apostolic Ministry of our Church are, it is to be understood, given merely as a guide.  They are based heavily on the ideas of Aleister Crowley, obviously, as he served as the primary Prophet of the New Aeon.  Yet, as Crowley himself admitted, his view was clouded slightly — just a little — by the fact that he was born not in the New Aeon but in the Old.  His view was close enough, all things considered; though it did suffer a bit, as the systems of initiation he adapted from previous traditions retained the outworn symbolism of death and resurrection rather than, as it should be in light of the Revelation of the Law of Thelema, of love and apotheosis.  There is no dogma of infallibility surrounding any prophet or oracle or saint of our Holy Order.  There is none that knows all.  Nonetheless, it is given us, in the Law itself, to “obey” the Prophet.  So how does such an injunction square with the versicle which reads: “There is no law beyond Do what thou wilt”?  The answer is to be found — indirectly — in the caveat of L, II:27, which reads:

“There is great danger in me; for who doth not understand these runes shall make a great miss.  He shall fall down into the pit called Because, and there he shall perish with the dogs of Reason.”

That is to say, we are charged to look carefully into the words, as the message of the Masterful Will is multifaceted at many points, as well as extraordinarily profound and sublime.  It is not always quite as it might appear at first reading, especially if rashly considered in the fog of profane thought.  In the case of the verse in question, in my attempt to understand the injunction, I do as always by starting with etymology.  For the roots of a given word may well — and often do indeed — lead to further insights.  In this particular point of Thelemic doctrine, it is the word obey on which we must focus if we are to get at the heart of the meaning.

The word obey comes from the French, obeir, “to do one’s duty”.  This, however, derives from the older Latin obedire, “listen to”.  It could also conceivably mean “be subject to” or “submit to”, but this would be a superficial and weak interpretation in this case, given that the Law of Thelema posits every man and every woman as regal.  Obedire comes from ob + audire, and from audire comes our word audience.  This is not insignificant, in light of the Hebrew phrase Abraha Deber, which means “Voice of the Chief Seer”, to which we must listen attentively if we are to absorb and fully understand the subtle meaning of Aiwass, whose Voice is transmitted through the mouth of the Chief Seer, the Prophet, To Mega Therion (the highest Thelemic name of Aleister Crowley, Greek for The Great Beast).  And Abrahadabra is, of course, the Word of the Aeon, i.e., it conceals the formula of the Aeon — also in its earlier form, the older Ablanathalba, which has a form of the name Nuit (“nath”) at its middle, as its complement has Had (Hadit).  It is the key of the rituals as AL (Hebrew for God) is the key of the Law (for apotheosis is the goal of the Law for all mankind).

We are, in other words, enjoined not to slavishly follow the cult of personality surrounding the man Aleister Crowley — nor that of any other man or woman, for that matter — as one who kneels and adores, but rather, we have simply to listen to his wisdom, heed well his counsel, and then think for ourselves, sparing no effort to consider all possible aspects of the Law, then proceeding from there — with great caution and careful analysis before each and every conclusion and consequent action — to do our will, however we will.

Yet even a literal interpretation of the word obey, here in this consideration of a critical matter of Holy Law, need not be too far off the mark, so long as it is borne ever in mind that the highest commandment given by the Prophet is “Do what thou wilt”.

The main rites of the Church — of dedication and consecration, of invocation and commemoration — will continue to be offered as they appear in our Brevarium.  Again, though, they are merely a guide, one possible way among any number of ways one might adopt for one’s own Holy Thelemic temple.  It is only necessary that one fully understand the symbols and ideas in an initiated light, with Supernal Gnosis (i.e., that of the Third Order Itself), before actually throwing together rituals.  There is much to learn; even more difficult is the understanding of what one learns; and if the ego gets in the way, and opts to err owing to impatience and inferior aspiration, then the path may lead, not to True Wisdom and Perfect Happiness, but to False Assumption and Grave Consequence.  The change in our Sacerdotal system is mainly in the degree structure, which shall be eleven in number, and in the fact that accompanying each degree will be a corresponding rite of solitary service, designed around the complete formulae of the New Aeon, i.e. Leo and Aquarius, or Beast and Scarlet Woman, which is to say, the divine in the primal Genius of Man and Woman.

The rituals, however, will be revised slightly in the new edition of the Brevarium, which will appear as a free PDF here in the library of this forum when done.  As previously stated elsewhere, an effort will be made to make the rites correspond more closely to Liber Legis with regard to the symbols and devices.  This change will not, at any rate, be too drastic, but another object will be to simplify the rites somewhat.  It need not matter, of course, being as the system is, one that may be replaced with any other, or with one of one’s own devising.  All that is required is that one assimilate the entire body of our knowledge — Qabalistic, doctrinal, and Sacerdotal — and achieve Understanding, before attempting to devise his own rite, for otherwise there is likely to be great error.  It is for this reason, however, that our Church accepts anyone from any and every form of belief, provided only that they come to appreciate the whole of the Law so that they might fit their approach to the Law of Thelema, each as he so will.

For example, there is no form of sacrifice that is of value to the initiate of our Church, as the Law explains in v.58 of ch.I, which states:

“I give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do I demand aught in sacrifice.”

Sacrifice is service to an external deity; but it is a blasphemy to the God of Self, which regards sanctified indulgence, not servile sacrifice, as the highest sacrament of the divinity inherent in man.  Verse 22 of chapter II of Liber Legis gives more on this:

“I am the Snake that giveth Knowledge & Delight and bright glory, and stir the hearts of men with drunkenness.  To worship me take wine and strange drugs whereof I will tell my prophet, & be drunk thereof!  They shall not harm ye at all. It is a lie, this folly against self.  The exposure of innocence is a lie.  Be strong, o man! lust, enjoy all things of sense and rapture: fear not that any God shall deny thee for this.”

And, returning again to the first chapter, we find the following on the first page:

“I am above you and in you.  My ecstasy is in yours.  My joy is to see your joy.”

There is no call for sacrifice anywhere in the Law.  The “sacrifice” appearing in v.12 of ch.III is obviously a cipher, not to be taken literally at all.  It is against the logic of the Law of the divinity of Self to make any kind of sacrifice, which is an ignorant and servile act that leads to pain and loss.  It runs contrary to the Law of Man to corrupt one’s ritual with this archaic device of Sacerdotal practice that stems from the error of externalizing and being subservient to personal gods, which are in reality mere hollow idols, for there is no god beyond the Genius of man.

There is a call, based on the injunctions of the Law and the Prophet’s word thereon, to acknowledge the Will of the Beast and Scarlet Woman as Most High; yet this refers not to their personal vehicles as men and women, but to the Supreme Masculine in the one and the Supreme Feminine in the other, and so this extends to all, as the Beast (Hadit, or the secret omnipresent Self) and Babalon (Nuit, or the omnipotent All) are both to some extent in all, and one or the other is usually more heavily manifest in each, whether one is heterosexual, homosexual, lesbian, or bisexual.  It is not a charge to accept the personal will of any man or woman as superior to one’s own, which in our doctrine is blasphemy of the worst kind, being restriction of Self — and of course, “The word of Sin is Restriction.” (L, I.41.)

It is not necessary, in any position of the Church, whether it be in the laity or in the clergy, to work actively in the Propaganda Ministry.  It is given to all, in the view of the Apostolic Ministry, to give the Law of Liberty to all with whom one shares feast, but there is no rule as to how this should be done, and each is free to give the Law as he will, in whatever way he is gifted so to do; and his means may be subtle, not overt, unless it is one’s will to serve in the Propaganda Ministry, and to proclaim openly the Law to all, but for those that do so, there is this one caveat: that one must learn the doctrine well, and get the essential points right, for if there is any grievous error in the representation of the Church, it will likely lead to grave consequences of one kind or another, that will in turn lead to damage to the reputation of the whole Church, which is obviously not in its best interest, as it harms its overall Thelemic Mission, i.e. the establishment of the liberational Law of Thelema over all the nations of the earth (per L, I.61).  There is, in our Church, no place for the reckless or the weak-minded: if reckless, get discipline; if weak-minded, learn and develop, taking your time — for the more you rush it, the tougher will be your ordeals, and the more difficult it will be to win your way through them.  We insist on nothing less than excellence in our members, especially those serving, in whatever capacity and to whatever degree, in the Sacerdotal Offices of the Church.

After being dedicated, confirmed, and self-initiated into the Outer Sanctuary of the Church, the Sacerdotal Minister then takes it upon himself to perform the rites of the Church, or his own rites, if he will — in line with Holy Will through perfection of logic in the application of ceremony illuminated by solid foundation of doctrine.  He does these as he will, as delights him to do.  But he should find a way to partake of some form of eucharist once per day, if possible; he should endeavor to apply the Law to every aspect of his life, if only in subtle ways, hence the saying of will at meals, and the salutation of will in greeting fellow brothers and sisters with the 93s and/or the traditional quotes from the Law: “Do what thou wilt shall be the whole of the Law”, upon meeting, and “Love is the law, love under will”, upon parting company; he should learn the Hebrew alphabet and its symbolism in the Hebrew Qabalah, as well as the right use of Gematria, Hebrew, Greek, and English (Angloqabalistic, our own unique system, wherein A=1 through Z=26), i.e., not superstitiously or obsessively, but to appreciate otherwise unseen insights, as well as to utilize certain phrases or verses of the Law in the proper manner, for the greater empowerment of consecrations and the like; he should learn meditation, to still and discipline body and mind, and to make a fitting seat for the eventual indwelling of the Genius of the Greater Will, which it is not befitting to enshrine in an ill-ordered house; one should learn the Tarot (and in this regard it is essential to read and fully comprehend Aleister Crowley’s glorious masterpiece, The Book of Thoth), not as a mere device of fortune-telling, but as a symbolic book of doctrine that works in many subtle ways on the subconscious mind as it is meditated on and assimilated thereby; he should try to commemorate the Thelemic Saints and the Geniuses of the Aeons, observing their lesser and greater feast-day commemorations (i.e. the lesser feast referring to birth and the greater feast referring to death), not so as to worship them, but to honor their Great Work on this earth, to appreciate their contribution to the Mission, and to celebrate their great talents; he should take care to invoke the force of the Beast (Masculine Force) at dawn and at noon, before the sun if possible, and to invoke the power of the Scarlet Woman (Feminine Power) at sunset and midnight, before the moon if possible; he should endeavor to learn all he can from the teachings of the Thelemic Saints; he should perform a brief Stele Rite daily, using an image (abstruction) of the Stele of Revealing along with its paraphrase as given by the Prophet (for there is of course none better); and he should read daily in Liber L vel Legis, The Book of the Law, for in this, without question, is the ultimate virtue.  As always, of course, one need not make use of the ceremonies devised by the Apostolic Ministry: and if one is not yet competent to devise ones to one’s own liking, then one may feel free to make use of those devised or adapted by Crowley.  As always, “Do what thou wilt”.

There is, per tradition, no set ritual for the attainment of the Gnosis and Communion of the Holy Will (at the level of Tiphareth on the Qabalistic Tree of Life), which inducts the Sacerdotal Minister of the Outer Sanctuary into the Inner, joining him to the highly esteemed company of the Adepti of the Interior Sanctuary of the Church.  We have, however, as a general guide, that given by Crowley in The Bornless One Ritual, or the Preliminary Invocation of the Goetia.  The second edition of the Brevarium gives new, simplified versions of the rites of initiation, but again, strictly as a guide and not as a rule to follow.

As for the work of the Exempt Adept, at the pinnacle of the Interior Sanctuary of the Church, that is ultimately accomplished through use of the Enochian invocation of the 30 Aethyrs or Aires, similar to the way that the Prophet did it when he achieved that exalted task, in 1909 E.V.  The system used may of course be that which Crowley used or it may be the one presented in the Brevarium.  Remember, though, that the revised Sigillum Dei Aemeth exhibited in that book is incorrect: the correct one is available at this blog (search for it and ye shall find).

All the Oaths given in the Brevarium are applicable.  Alternatively, one may use the ones Crowley devised.

The list of Thelemic Saints has been modified.  None of the former Saints has been expunged; but those who did not serve in Sacerdotal Office, i.e. as overt Thelemic disciples, oracles or prophets, get moved to the category of Geniuses of the Aeons.  They are not removed — at the direct Order of the Oracle of the Church — but are rather relocated to their own secular category.  It makes them no less great, of course.  But it provides a special place for those who actually worked directly with the Current of Aiwass and the Elect of the Great Order.  Their feast days are now celebrated as high feasts, i.e. warranting great celebration.  The feasts of the others may still be celebrated as such, if it so pleases, naturally, but as they are low feasts they need not be excessively celebrated if it is inconvenient.  The ultimate rule, as in everything, is “Do what thou wilt”.  It is your temple, your rules; all that we ask is that you follow the Law and behave as befits a king: be strong of will, violating not your sacred oaths, veering not away from the Holy Mission to which the fellowship is dedicated, the establishment of the Law of Liberty across all the nations; be not a mere savage, but refined instead, for that leads to the mastery of self-discipline, and to much more impressive representation of the Church; be devoted to the fellowship as to oneself, giving of your time and energy to learning and developing through gradual assimilation of its Current of Wisdom; in love, be attentive to your partner; be always joyous, no matter the ordeals, for only the slaves of the moment are mired hopelessly therein; and in all your joy, let there be subtlety.  Such is the manner befitting the regal of will, as it is written (L, II.70):

“There is help & hope in other spells.  Wisdom says: be strong!  Then canst thou bear more joy.  Be not animal; refine thy rapture!  If thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein!”

One significant change is in the tantric work of the Sacerdotal Offices.  The system has been much simplified: these particular Offices are now to be divided into the three degrees of the Interior Sanctuary: the V degree (corresponding to Tiphareth); the VIth degree; and the VIIth degree.  More on this will come in time, with the release of the eleven parts of volume I of the Acta Apostolicae.

The tantric work of these degrees, which is in addition to their other respective lines of work, follows the formula veiled in the Stele of Revealing itself, as its girders of ritual, with only the slightest variation in the approach, to conform the formula of Ankh-af-na-khonsu — who was after all rooted solidly in the Old Aeon formula of death and resurrection — to that of the New.  For instance, in the ritual, the formula of “let it kill me” and “self-slain” becomes instead “let it fill me” (as it is given in original version of The Book of the Law authorized by the Prophet) and “self-begotten”.  Only for the ritual, of course: we would never suggest altering the Holy Book, which clearly instructs otherwise, giving the very same caveat in each of its three chapters.

It simply cannot be stressed enough, that if one vows to do the work of the Sacerdotal Offices, it is expected that he will exceed in working.  If one cannot do so, owing to a career or other activity that precludes one from doing the work with complete devotion, to excess, then perhaps one should wait to commit until such time in the future when more free time is to be had.  There is no rush: those who move hastily tend to have accidents; and with time, anyway, comes maturity, common sense, and greater stability of mind.  One can also gain much from merely being in the laity and learning and growing in the Current of our Holy Wisdom.  We do not need you in the clergy if you cannot be fully devoted to it, with sweeping passion in the doing.  When I worked in the Outer and Inner Sanctuaries, in the 1980s and ’90s, I was dedicating 10 or more hours a day to the work, keeping a journal of my practices as instructed in The Equinox (vide A Master of the Temple, Equinox, Volume III, Number 1); and when I was not working I was reading.  And even when I slept I worked, as my dream life then was replete with visions and such, undoubtedly owing to the effect all the daily work was having on the mind.  All that hard work, and yet it still took me over ten years thereafter to begin to approach the quality of mind, and strength of talent, that I exhibit today as a direct consequence of improvement provided by the system.  As Soror Alostrael wrote in her diary of 1924 E.V.: “There is really only one answer for all the questions. WORK! WORK without lust of result!” (Nov. 23, 1924)  Excessive working in these important matters of transformative self-enlightenment, no matter if it is error-free or not, leads to the House of Holy Genius; pay no heed to the bumps along the way, and never give up: for it is only if you surrender your will to succeed that you can fail once and for all.

We want only dedicated, hard-working, active officers in the Sacerdotal Offices of the Church — nothing less.  We need not see your private journals, nor meddle in your private affairs: that is your business.  But, as an officer of the clergy, it will be your responsibility to do the work — as you see fit to do, ever following your bliss — and to email the Grand Ministry (or the Apostolic Ministry, if the Grand Minister is unavailable) if and when you ever have questions, need guidance, or simply wish to report in and keep us abreast of your workings, along with any progress therein, if any.  It is up to you to keep a journal — and do so if you can, as it will help you later on — recording your practices (sans silly speculations or idle thoughts); to assist the Ministries as necessary, as one will; and to serve the whole Church in whatever capacity you feel gifted to do, as you will do, in order to contribute in whatever way you are so talented to do, whether it be donating art or articles, sharing the Law and the message of our Church at a blog, or on social media — whatever is best-suited to your own unique will.

I know from firsthand experience that anyone with half a brain (for I started out with slightly less than that, myself) will be able — given only a little time and serious effort, with a logical, unemotionally-charged yet passionate mind — to advance himself mentally and spiritually by this branch of the Great Order.  All it takes is hard work and a frame of mind that allows one to avoid the pitfall of emotional compulsion, or that other stumbling-block, limited reasoning.  One must be open to possibilities that defy logic, at times; yet one must also remain grounded, and not leap towards every crazy whim, as if thrown about from one moment to the next on whirlwinds of madness.  This work, the Great Work, really will progress your thought and/or talent to levels of near-genius or even to Genius itself.  It is up to you whether or not you make the most of it or fall by the wayside when the going gets rough and the seas start to appear threatening.

The core of our doctrine, however, began not with the few of us who started it all a scant number of years ago, but many decades ago, with the extraordinary insights of Alostrael, who went unheard and uncared-for back then, and now we may appreciate those insights from the diaries we are so very fortunate to possess.  And those insights — remarkable for one of her time, prior to the advent of such advanced notions — strike at the heart of the Law.  They shine such light on otherwise mysterious versicles of the Law.  Such as we see in these critical passages:

“The key of the rituals is in the secret word which I have given unto him.

“With the God & the Adorer I am nothing: they do not see me. They are as upon the earth; I am Heaven, and there is no other God than me, and my lord Hadit.” (vss.20-21, ch.I)

“…Bind nothing! Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt.

“But whoso availeth in this, let him be the chief of all!” (vss.22-23, ch.I)

“The Perfect and the Perfect are one Perfect and not two; nay, are none!

“Nothing is a secret key of this law…” (vss.45-46, ch.I)

“If this be not aright; if ye confound the space-marks, saying: They are one; or saying, They are many; if the ritual be not ever unto me: then expect the direful judgments…” (v.52, ch.I)

“Now let there be a veiling of this shrine: now let the light devour men and eat them up with blindness!

“For I am perfect, being Not…” (vss.14-15, ch.II)

“I am alone: there is no God where I am.” (v.23, ch.II)

There are more; but these effectively stab at the heart of this important matter.  What is extraordinary is that it was Hirsig, decades after the Revelation was penned by Aleister and Rose, who — at the height of despair at the departure of her “Big Lion” (as she affectionately called him) — penned such brilliant interpretations and insights in letters as well as in her diaries.  We are indeed privileged to be able to have these ideas preserved and handed down to us.  I do wish that we had more such contributions from the other Scarlet Women or Oracles of Aiwass; but at least we have this from one of the greatest of them, one of the few — if not the only one — to have achieved entry into Third Order level of Realization.

It was on October 26th, 1924 E.V., when Leah scribbled down these words in a letter to Crowley, after he had left her:

“I object to the term ‘The Gods’ — it should be ‘Gods’ which means Thelemites.  We need to break away from all old superstitions, etc. etc., and work in the clear light of Ra-Hoor-Khuit.”

I highlighted these words in bold, as they are the very foundation of our whole interpretation of the Law, on which our Temple of Atheosis is built.  External deities do not exist: what one encounters in any epiphany is not an encounter with an objective deity, as it seems to inferior perception, but an encounter with Oneself — one’s own Greater Genius of Eternal Will.  The “clear light of Ra-Hoor-Khuit” is, of course, the brilliant union of atheism and theism, to create not a religion dedicated to the service of imaginary Others, to the detriment of a physical world deemed inferior to That, but instead, an overarching religious Law focused on raising up the mind of man to its own unlimited potential, bringing the lowest to the level of the Most High, setting up an “Abomination of Desolation” upon the altars of the temples of empty theistic superstition, with the Great Whore of Whores — glorified for her strength and liberation, expressing divine love and ecstasy on earth — seated thereupon.  It is, in other words, a way to unite the basest man and the highest divine Awareness outside yet encompassing all points in space and time simultaneously: for it brings the Spirit of God down into every beast, sanctifying and uplifting man, extending his reach beyond the heights of heaven itself, to the All and None.

There is much, much more on which to elaborate on the matters of the Sacerdotal Offices of the Holy Thelemic Church.  This is, however, a useful little introduction to our school of thought, on which this fellowship of the few and secret is based.  There will be more to come in the forthcoming Acta Apostolicae PDFs.

The Holy Thelemic Church seeks no converts: if you disagree with these ideas, then we ask that you go politely on your way.  We care nothing for insults or arguments; just go away and mind your business and we will go on minding ours.  We have the right to free expression, no matter how outlandish our views may seem to your perspective.  We disagree with theistic extremists, yet you do not see us going about to disrupt their activities.  The inspired Voice is the greatest power in this world, vested as it is with the power to sway billions over time; and that power is wielded in the iron fist of our fellowship, which shall grow from the most frail-looking weed to the most majestic Tree of the Gods, out of which shall emerge the fruit that restores man from miserable wretchedness and enslavement to the raging madnesss of the moment, unto glorious Genius and the passionate peace enjoyed by the Masterful of Will.

Emailing the Grand Ministry is the usual way to process applications for membership, but when the Grand Minister is unavailable — as is the case now, with the sudden, unexpected retirement of Grand Minister 121 — one may easily notify the Apostolic Ministry, addressing either Sor.’.Alania (the Oracle of the Church) or Fra.’.Aleisterion, at any of the social media we have set up (Twitter, Facebook), or one may email a lengthier message to their email account at:

paidi.tou.prophete@gmail.com

Simply give whatever information you think pertinent, along with your full name, your chosen Thelemic name (traditionally Hebrew, Greek, Latin, but as always, “Do what thou wilt”), and the email account to which you wish us to send our correspondence — as you wish.  Alternatively, you may choose to communicate solely through the social media.  We do not expect the Church to skyrocket to any height of mundane success for a considerable time — Rome was not built in a day — but we are confident that, someday, our hard work will find reward, and that our message will get out.  It is merely a matter of time.

The Church will be accepting applications for membership only at the Equinoxes and Solstices, when dedicated aspirants will be confirmed by the Apostolic Ministry.  You must affirm that you are of legal age (18 in the United States), and that you are of sound mind and body.  The work of the Sacerdotal Offices can be strenuous, and could pose a problem for those with poor health or instability of mind.  Get healthy first, before going where angels fear to tread!

Love is the foundation of our will: love for humanity, whose condition we wish to improve, even as ours has been improved, through the breaking-forth of the clear light of Ra-Hoor-Khuit at the coming of the Scarlet Dawn, putting an end at last to the long night of ignorance and extremist fundamentalist superstition.

93 be with ye all.

“Love is the law, love under will.”

93

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600 bce hoor2“Do what thou wilt shall be the whole of the Law.”

93

Our special Ecclesia, the Holy Thelemic Church, was originally founded by three individuals — Fra.’.Aurum Therion, Sor.’.Anadra, and myself — back in 1989 Era Vulgari, the 85th Year of the New Age of the Divinity of Man (i.e. Horus, symbolizing the deification of the nobler elements of the beastly or egoic nature of mankind).  It was begun, back then, as a simple fellowship of a mere few, for the celebration of the Law of Thelema they had come to love and to which they were devoted, but also to assist them to achieve contact with praeternatural Intelligences, also known as Mahatmas or Illuminated Minds, for a purpose no less exalted than to better equip them to carry out their Great Work — that is to say, the realization of True Wisdom and Perfect Happiness, and the accomplishment of our mission, i.e., promulgation of the glad word of “Do what thou wilt”, and propagation of the way of “love under will”.  This has, in fact, become our slogan in our secular mission:  “Promulgation of the word of Do What Thou Wilt, Propagation of the way of Love Under Will”.  Back then, even in that early period, I was certain in my will to carry on the Apostolic tradition in a Thelemic community on this planet, not on the basis of my own, personal revelation, but based on what was revealed through others (who had no way of possibly knowing anything on the matter, just as I had not) — at first, Sor.’.Anadra (an Oracle of our Church)  and Fra.’.Aurum, of course, but later there were others.  Signs are easy to see when they are wanted; and others, who see fantastic visions, may well be captivated by whatever force of the cult of personality in which they may be drawn.  So it should not be assumed that I reached important conclusions without overwhelming weight of proof in support thereof.  Even so, the Church never was — nor is it now — about any one man.  For there is no child of the Prophet: there are, rather, children of the Prophet, and these children are all as vital as any ever were or ever shall be.

Our particular religious and ideological fold of the sacred doctrine and ritual of the Mysteries of Thelema, our Holy Thelemic Church, came about not to venerate or even uplift the child of the Prophet, but to provide a new vehicle of interpretation of the Law of Thelema, well-guided and inspired, in ways both subtle and mundane, by the first Oracles of the New Aeon, i.e. the Scarlet Women, especially Sor.’.Alostrael, whose words we regard with great care and interest, what little we yet possess.  And this was our Great Work, which did not fully come to fruition until 1991-92 (i.e., starting in 1991 E.V., with special consecration on February 22nd, 1992 E.V., and then at last, final foundation at the Summer Solstice of the same year, which was the very date portended to us by the Superior Intelligence with whom Sor.’.Anadra communicated months earlier, informing us to “count 120 days” as a sign of signs.  And so it was, as none of us could have guessed in our wildest escapade of imagination, not merely for the fact that, as it turned out, once we counted it out on a calendar, we found to our surprise that it was the birthday of Sor.’.Anadra, but because, in actual fact, February 22nd was not other than the date on which, in 1975 E.V., our Matron Saint, Alostrael, celebrated her Greater Feast, dying of natural causes at 6:15 that morning.  I went on, years later in 1997 E.V., the 93rd Year of the Age, to enjoy an epiphany wherein I was given the name Aleisterion (a sort of combination of Aleister and Hilarion, oddly enough); but I was also directed, in that epiphany, to pursue the inkling therein granted me, that my true spiritual Matron and benefactor of inspired genius was “the Ape”, and that further, she had lived long enough to have passed on her blessing, after a certain subtle manner — not necessarily in the way that Crowley was known to have done — perhaps even as Anadra herself did years later, in 1992 E.V., when she copulated mystically with “The Beast”, Aiwass.

This hint of the revelation of a further sign was something I looked desperately to confirm or to deny, with absolute certainty, so that there would be a definite resolution of the matter one way or the other.  Such confirmation arrived at last, owing to the efforts of Sor.’.Aliana, who took the place of Anadra many years after the latter went her own way — as predicted, by the way, in the ’92 working, wherein one of the five Masters instructing Anadra happened to remark that she would likely serve but for a season, but another was being prepared.  She established real confirmation from the Hirsig family that we were right: Leah Hirsig died not in the 1950s as was assumed, but in 1975 E.V., in Switzerland.  It was sometime after the 1960s, we were informed, that Hirsig relocated from New York, the place of my birth, back to the land of her birth.  Aliana has since achieved a loftier Attainment in the Gnosis of the Will of Holy Genius, and as a consequence has shifted around the formula of her former name, taking the name Alania (Ah-LA-nia).  (Its value, of course, remains the same: 93 in Hebrew and Greek.)  Fra.’.Achad reversed his formula, too, when he achieved his epiphany of mystical Attainment of Supernal Genius; and I did the same, with my early names, in homage to him.  Whereas others, who for whatever reason choose to regard the limited view of the man Aleister Crowley above all —  in spite of the fact that he was burdened at times with a measure of “ill will” and that we are warned about this very thing in Liber Legis itself — have taken Crowley’s advice and shunned Jones as a “centre of pestilence”, I have found great appreciation and profound meaning and enlightenment in his Qabalistic system as well as in some of his insights into Liber Legis and other matters.  Crowley was not the final Authority on this earth in matters Thelemic, and neither was the Scarlet Woman, in whom all power is given: for the final Authority rests with Aiwass; and who is to say that Aiwass cannot manifest Its will in the bodies and minds of Its children — through the very Genius of their own Greater Selves, the Augoeides, the Shining Star at the crown of every man and every woman?  There is, after all, circumstantial evidence to suggest that H.P.Blavatsky actually acted in some manner with the Genius of the New Aeon; and the note on which she sent her blessing, to explain that she had a “great labour to perform” in order to excuse her postponing of a meeting of the newly-nascent Theosophical Society, which came on Tuesday, October 12th, 1875 E.V. — the date of the birth of the Prophet — bore the strange word Ablanathalba, an earlier form of Abrahadabra, the Word of the Aeon as it was later given through Crowley.  If such was the case — if, that is, our tradition draws not from any mere woman or man but from a Greater Intelligence of which we are normally unaware but which we can, in our rarest moments of full Realization of the Gnosis of Genius, in small ways occasionally come to glimpse — then it can continue to enlighten and uplift humanity through its chosen among mankind, to no end of unfolding beauty and joy in the unlimited knowledge of the unfragmentary Mind of God in man.  If not, if it ends with the life of a man on this planet, then the Author of the Message of the Law must have lied to us:  for it was That, and none other, that promised the coming of others who would expound what was not known, delivering the glad word of Thelema, following in the tradition of “the love of Nu in the star-lit heaven”, i.e., the Scarlet Tradition, that of the Oracle of Heaven, the Scarlet Woman, in whom is vested all spiritual power.

I am not the child of the Prophet, but just one of many that were, are, and shall come to be, not of any expected house or lineage but from no expected house, being self-trained, having followed the instructions of the Prophet to the letter, taking great pains to study his every word as it was my fortune and happiness to uncover — what I have been so blessed to receive, in more ways than one.  It was the man, Aleister Crowley, that penned the Tunis Comment decades after the Revelation of Liber L, just as it was the same man who, for the most part, wrote the Law itself.  But to what end? and with what meaning?  Aiwass has, at every turn, been subtle in his approach, not always saying outright exactly what It means, and It has been proved correct time and again after long periods following the writing of the Revelation, and not according to any interpretation of prophecy that leaves anything to be desired, but in ways that astound them that are given to discern, to know, and at length, to understand.

The Tunis Comment is not adhered to in any strictly literal fashion by the majority of Thelemites, as is obvious by the fact that so many of them engage in so much discussion of the Law, so very often, including those at the highest levels. These stewards of the Holy Law, who have excelled in their promotion and devotion to the Law, and whose actions are, I know, rooted solidly in the will to preserve the integrity of the Law and its tradition, have nonetheless, in their zeal, taken it upon themselves to adhere to and even establish certain policies that could ultimately threaten to divide, and thereby, to possibly endanger, the Thelemic Mission itself.  This is no low blow against them: it is statement of fact, as I have myself been given to understand, that theirs is the Law, and that it is theirs — and theirs alone — to proclaim, expound, and promote.  To proceed in such a manner, to give, teach, and celebrate the Holy Law as we are enjoined by that very Law to do, could lead to consequences of legal retribution.  There was, I was counseled, a way around this: that is, to use the pre-copyright editions of The Book of the Law, of which there was one intended for publication in 1907 E.V. that survives in galley proofs, and another that was published in 1912 E.V., in The Equinox.  Even so, it should not be this way.  We are of the Law; we do our will.

But I refuse to attack my brothers and sisters.  It is not my will.  Those that love the Law, who attack us out of love for the Law, fearing for the Law, as though the Law were under threat by our advancement of a point of doctrine that differs slightly from their own, need only remember the counsel of the Prophet himself, in Magick Without Tears, wherein he cautions against fear.  For fear can easily enslave the minds of men, warping their logic to extreme positions of fundamentalistic madness, leading away from the Law, which is founded firmly on love, not on hatred.  I am not, of course, suggesting that such is currently the case — nor would I even imagine it yet possible — but I only bring all this up in an attempt to reach out in fellowship to all lineages of the O.T.O. and A.’.A.’. traditions, seeing some value in all of them, seeing no evidence of gross error in any of them.  It is my hope that, if they will insist on shunning us as if we were Contagion, they will at least refrain from hostility, legal or otherwise, and avoid any attempts to destroy our work.  In time, if all goes just right, our paths may unite, and when that time arrives, it may be that sectarianism will fail to work its cancerous way through the Thelemic communities as it once did through the body of Christ in the Osirian Era, an event that led to the torture and death of countless innocents, including women and children.  The real enemy, the real threat to Thelemic liberty and justice, is not your initiated brother or sister, whose perspective on the Law just so happens to vary slightly from your own: it is, rather, the extremism of theism, threatening as it does to enslave and possibly even annihilate the whole human race, that is the true foe.

So it is that — as I prepare to release the first in a series of a body of work that has the potential, once utilized, to ultimately bring about the full establishment of the Law among the nations of the world, as the Prophet envisioned — I must respond to inquiries focused on the reason for a separate Church in the Thelemic community.  For this is often asked of me: why bother to found such a thing, as it could well lead to the very sectarianism against which I warn?  What is the point?  Are there not enough churches?  What makes this one unique?

Beyond the minor differences in doctrine, of course, there is the far more important point to the whole thing, the very inspiration that compelled the three of us — Anadra, Aurum, and myself — as it were an idea like fire from out of heaven: the idea that a new formula might be devised and applied to the traditional, patriarchally-based formulae of the Old Age of death and resurrection, one of love and rebirth instead, that is to say, of lust and of life, to make for a New Aeon formula of Initiation.  We attempted this, devising an order of Initiation to which we referred as Temple Order Teitanas, with a complex system that complemented the Prophet’s solar-based devices with lunar-oriented ones, to pay homage to Babalon as well as to the Beast of Heaven, balancing Crowley’s Leo with the Scarlet Woman’s Aquarius.  We wanted to reflect this in every way: with female Thelemic Saints to complement the males; with a formula of Initiation designed for the sisterhood that was completely different from that of the brethren; and to revere not just the solar-phallus, but also the lunar-vulva — i.e., to worship the Genius of the Oracle of Heaven in women as much as that of the Apostle to the Stars in men.  For truly, “the Law is for all”.

The Holy Thelemic Church is still newly-nascent, having just been restored in 2008 E.V., at the Vernal Equinox of that year, when a few of us from the old order got back together and gave it another go.  A good friend and brother from that early time, who came to serve as the early fellowship’s very first Grand Minister, corresponding with the Kaaba (what we now reference as the Apostolic Ministry) in those seemingly ancient times not with the great convenience of email and social media but by torturous snail mail, with whom I had been disconnected for all those many long years, miraculously returned to my side and renewed my enthusiasm for the first time in a long time.  This wonderful and talented individual, who eventually took the name Fra.’.121, was responsible for stirring me to action at a critical moment.  Without his intervention at that time, the Holy Thelemic Church would not have come about at all.  And so I thank him ever so much for his loyal and devoted service in the Grand Ministry.  Both Alania and I will miss him greatly; but we understand that he needs to go his own way now, and we are glad for his newfound happiness, wishing him and Sor.’.Heartfire all the best in all that they do.

Now then, as for the matter of the Acta Apostolicae.  Up until recently, I had planned to release the writing of Liber Exegesis, The Law Unveiled, which was written, almost to perfection, during my retirement over the course of this past year.  Alas, I am now convinced, for reasons I cannot expound here, that it is not yet the time to take such action.  It has to wait until the Equinox.  First, I will release Parts I and II of Acta Apostolicae Ad Astra (or Four A’s for short), dealing with the Church and its matters of Holy Law.  This is forthcoming soon, around the Summer Solstice.  The first Part gives the Law itself; the second examines The Rule of the Law for the Church.  In all there are eleven Parts to Volume I of the Acta Apostolicae, all dealing with matters of Holy Law in regards to the Church and its family of initiates and lay-associates.  Part III, entitled The Rite of the Law, gives the reformed Thelemic system of initiation and celebration, balancing Crowley’s traditions with traditions that do honor to the Scarlet Woman and to Babalon, the universal feminine, as well.  It should come out with the fourth Part, at the Autumnal Equinox, at which time we will unveil Exegesis.  The others in the series will follow thereafter, around the Winter Solstice, and then finishing next year at the Vernal Equinox with the last of the expositions, dealing with doctrines, traditions, the Qabalah, as well as various other vital matters.

Next year, I predict, will be a huge one — not just for the few of us in the Church, but for the world.  We will hold our heads high amidst the turmoil; we will hold our torches aloft with pride and strength of will against the forces of confusion that run rampant in a crumbling civilization of lost souls; and we will turn not back for any!

These are glad times, no matter the sadness around us: for from the seed of our dedication, with much strong will and a bit of good fortune in the face of tremendous adversity in somewhat dark and difficult times, it is always to be remembered that we have this great promise: “There is success”.

“Love is the law, love under will.”

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htc2013

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DO WHAT THOU WILT

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The first question to be addressed is: Why another church?  It is quite unlike any other church of which I know, as an organization with such a serious mission.  One thing that ours is not is a mere social club for devil-may-care dabblers.  It is true, however, that the longest-lived institutions in this world, as well as some of the wealthiest and (in some places much more so than in others) still by far the most powerful and influential (unfortunately or not, as the case may be and as ideological perspectives vary), tend to be religious institutions.  Why is this so?  Why indeed are the writers that engender in the greatest number of devoted readers not the poets or musicians so much as the prophets and saints of some or other religion?  (Musicians and other celebrities engender as many, if not more, to such heights of ecstasy through their own respective aspects of the Genius of expression, it is admitted, yet they usually — but not always! — tend to do so for a relatively brief span of time, whereas certain prophets continue to inspire many others to extraordinary pinnacles of passion for thousands of years or longer.)  Ours is a mission of such importance to humanity in the long run that we can only serve it best by doing all that we can do in order to preserve its vital body of doctrine intact for the duration of the New Age of Man and beyond.

The fact remains, beyond this mundane practical benefit to our mission of freedom, that there is an unbelievably immense praeternatural Intelligence (i.e. not limited to any mundane apparatus of apprehension restricted to a particular point in time and space), “out there” or “deep down within” — or both — and that harmonization of our own base awareness with its own, through Gnosis — Knowledge — and Communion  — Conversation, or Congress — can ideally lead to the achievement of far greater heights of genius, awareness, self-confidence, and self-empowerment, than could ever be realized otherwise.  One can also go to dangerous places of confusion and delusion, to the lowly abodes of the sorrowful and the unfulfilled.  Ordeals vary, both in severity and in kind — it is not for any to decide for another.  We must either rise or fall on our own, without interference from those who would control, restrict, and oppress.  But those who falter or outright fail, falling into this pitfall or that of misfortune and pain, have always to know that tomorrow is not always as today, and that a better day shall one day come, but only if we are determined to make it so.  There can be, logic insists, no end to the cycles of existence as we know it, just changes in the ways in which it is known.  At its core, at its very heart and soul, is the ultimate Genius, the full potential of Greatness, within every man and every woman.  And while it is well beyond our initial understanding and knowledge, low as it is, limited to the degree that it is, to the great extent that we come to perceive it ultimately as our own — at least on some level — it is nevertheless true that this Gnosis  is within our reach, if that is we progress adequately along the rails of sanity and self-improvement through its unique pathway to the Summum Bonum itself, True Wisdom and Perfect Happiness of such exalted Supernal Genius — a Genius that is divine indeed, being as it is at all points in time, ad infinitum.

This is not simply a church of the Supernal Genius of Man, at any rate.  It is, after all, referred to as the Holy Thelemic Church.  It is Thelemic in that, per its corpus of dogma, Thelema, which is considered in our doctrine to be an overarching religious and ideological law, as given in Liber L vel Legis, The Book of the Law, is in our era the supreme religious rule — namely, “Do what thou wilt” — by which one might — with sufficient dedication, diligence, discipline, devotion to duty, and deference of respect for refinement, subtlety, and understanding — achieve the Gnosis and Communion of one’s own unique Epiphany of Augoeides, guide of all to the throne of Heaven.

This, our atheological doctrine of impersonal divinity at the root of all sentient beings, achieving its height of power in its Genius, with memory spanning eternity, is the true Abomination of Desolation that shall someday supplant the altar of every temple.  The Stele of Revealing that we uphold transmits this sublime message: that man is not apart from God but one therewith; that he has simply to reach out, with sufficient force of passionate will and definite action, to that Genius, in just the right ways, burning his own way through the web of profane misunderstanding and folly, in order to arrive thereat; and that it is, as we behold it, clearly possessed of the mind (i.e. head)  not of a mere man, with his own petty ideals and ideas delivered not of Genius but of mundane personal concern, but of a beast, with perception both primal and impersonal, abiding as it does in the lowest as in the highest, the base and the Most High.  The beast in question, to further examine the symbolism, is a hawk, which resides very often so far aloft in the firmament and scans the horizons with keener perception than most.  It is, of course, a symbol of mastery and excellence, soaring as it does to the heights.

I am delighted to be in a position to deliver the glad tidings of the reformation of the Holy Thelemic Church along somewhat more traditional lines, with a  simplified system.  Guidance is given in the form of freely-given writings, both here in this forum, via articles, and in book-form PDFs, but nothing is ever expected in the form of payment.  It is possible, with a great deal of work and exceptional enthusiasm, sustained with assiduous devotion to duty, to get far along this path of self-betterment, but no road that leads to the palace of wisdom is easy to traverse, and there are road blocks as well as so many hazards littering the way.  The only question, to this point, has been which road to take this church down — that is to say, what approach to take. There are certainly more traditional options, if one chooses to think that the person of Aleister Crowley held the ultimate knowledge of Thelemic Mystery, and that his alone was the final Authority in all matters Thelemic.  Aside from the fact that it is in the Scarlet Woman, not the Prince-Priest, in whom is “all power given” (vide Liber Legis),  there is the matter of others coming after the prophet of Man to elucidate the glad word — fleshing it out without at all changing it  — to end the bondage of superstition surrounding matters of God, and to establish a more enlightened society.  At worst we can be charged with corrupting the vision of Crowley, at any point at which we diverge from him in our approach or interpretation of sacred doctrine.  In truth, after all is said and well understood on all sides, our church corrupts nothing, but in fact, its supreme merit is in its message of freedom from all the former laws of gods and men that restrict and oppress mankind; but the proofs and signs are there for the seeing to see.  We are the guardians of the Graal of the Scarlet Tradition, pioneers of the prairies of the new country of divine men and women, of all races and beliefs, of any gender or sexual orientation, unharmed in the face of the folly of ridicule or superficial puerile attack at the hands of the petty and the profane — or, at the mercy of religious extremists that would put the falsely-perceived ideal of God above the best interests of mankind.  We sacrifice not our will on the altar of any god:  all personal gods are of man: there is no god but the Genius of man.  All else is a self-defeating curse of superstition that threatens in various ways to obliterate the planet, or at best the civilization we know.

Our tradition, of course, stems not from the superficial notion of lineage transferring in some fashion by laying-on of hands.  This Scarlet Tradition of Thelemic Law derives in a mystical way, in a rather subtle manner, from no mundane transference of benediction through flesh.  We believe that none requires another to be admitted to the Temple of Genius.  Our attainments are within reach of all that aspire unto them.

Our Matron Saint is Soror Alostrael, known in the mundane world as Leah Hirsig, who died in 1975 C.E., as we ourselves were the first to actually announce online.  Her ultimate renunciation of the Office of Scarlet Woman — one of many renunciations preceding it — is without consequence.  The personal will of man is not at all times or in all ways equivalent to the elect will of his veiled Self.  And the House of God is neither divided nor torn down by the ill-order of its residents: for there is harmony following the discord, with revelation to come thereby.

Let us strive not to forget, as we regard the celebrations and traditions of the Holy Law of the Age of Man, that the spiritual formula thereof is not only Leonine but also Aquarian, i.e. of the Beast and of the Beloved.  It is probably best, therefore, if we utilize celebrations and traditions in light of this, with as much of an eye to woman as to man, but also respectful of gays and lesbians as well, making them comfortable in the Sanctuary of Sacred Love & Holy Will, by granting them a seat, if you will, at its bed.

Our tradition of honoring Thelemic Saints, too, has undergone some slight revision.  Perhaps an Atheological Society or some such institution to celebrate the genius of others should be established at some point in the future, but the list of Saints of the Holy Thelemic Church is officially trimmed to honor Thelemic disciples, oracles and prophets whose achievements were clearly and indisputably ingenious and critically important to the Thelemic Mission.  That is to say, Initiates only, and only those whose Genius was undeniable and whose contribution to the Sacred Tradition was enormous.  Not to say that there are no lights of Genius outside the walls of the Thelemic Church, for there are many who are of us that tread afar from our fold, and these are no less for it.  There are, of course, “means and means”;  let none judge another, except by his fruits (or fruitcakes, as is so often the case).

More on this reformation is forthcoming, with new PDF releases to come, including vital revisions of some of our previous works.  The key is that this church is to serve as a fellowship for the celebration and promulgation of our holy tradition of Thelemic Law, to the betterment of all men and women everywhere, a liberating Law for a not-so-liberated world.  Ours is, obviously, a community of the few and the secret, being as we are high atop the Tower of the Gnosis of the Master Will, on the third floor of the House of God — but let it neither dissuade nor deter us, for ours is all the kingdom, and the power, and the glory, to come, not for ourselves, or for our petty personal delight, but for the Mission of Love to free men from the chains of superstition and servility to whatever end of so-called sanctity.  This is the importance of our great Mission:  to lift men up, that they arise from out of ignorance and misery, unto Self-Love, Self-Worship, and at last, unto the greatness of Genius to which it invariably leads, given only time and effort and diehard loyalty to, and perfect understanding of, this glad word:

THELEMA.

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LOVE IS THE LAW

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Atheology

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Strictly speaking, our Atheology is not atheism, as it is not the denial of divine intelligence but is, rather, the Gnosis of the Genius of impersonal divinity.  Atheology postulates the existence of an infinite consciousness, existing across all time yet embedded in all sentient beings, incarnate in the flesh or in some other medium yet at once transcending their limitation; and we refer to this empyreal consciousness as No God, as it is the impersonal secret self of all — and is limited, therefore, to none.

Atheology does not reject the existence of praeterhuman Intelligence, it just rejects the notions that (a) this Intelligence is ultimately separate from that of humanity, and that (b) this Intelligence is personal, and concerned with the mundane interests of mankind.

First, it is to be understood that, initially, nobody is fully cognizant of his connection to the Current of divine Genius: it must be achieved, only after the higher will is realized (at Tiphareth) and the ego is perfected (at Binah); for ours is a Gnostic religion.  That is the reason we stress that humanity is ultimately one with its impersonal divinity, because it must be attained in order to be realized.  The lens, as it were, must be adjusted, for otherwise the image obtained therefrom will be blurry and useless.

Second, it is foolish to conclude that Supernal Intelligence, in all its myriad forms on so many levels or dimensions of existence, would be personally obsessed with the mundane interests of humanity, being as it is transcendent, comprehending all points of existence ad infinitum, and therefore wholly disinterested in particulars.

Its agenda is Ineffable and Aeonic; its mindset is pure passion without emotional compulsion; its morals are inhuman, for its understanding is unlimited and it envisages the Greater Necessity beyond the limited perception of any given moment in time; and its will is perfect, being tempered by Eternity and redeemed from the bondage of emotion.

Aleister Crowley wrote:  “In this book it is spoken of the Sephiroth and the Paths; of Spirits and Conjurations; of Gods, Spheres, Planes, and many other things which may or may not exist. It is immaterial whether these exist or not. By doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them.” (Liber O vel Manus et Sagittae) [Highlight in bold is mine.-777]  They are, all these Intelligences, ultimately just aspects of the unlimited sovereign Will, as are we ourselves, split up into many for the chance of love.

This is not to deny that these vastly superior Intelligences are genuinely there: they are, as are we; it is simply to say that our own inherent Genius is far more than we imagine possible.  But to attribute mundane personal interest to the ultimate Mind is to underestimate the great extent of Its Intelligence and Its Being.

Of course there is such a thing as the Augoeides, that is, the Self-Shining Being of divine realization, known in simpler words as the “Holy Guardian Angel”, through which the Gnosis and Communion of the Current of the holy Will of divine Genius is achieved, and by which one is ultimately led beyond the Abyss of Ego unto the Superior Sight.  The Voice of Liber Legius, The Book of the Master Will, expounds on this rather subtly in v.7 of ch.1:

“This is the gospel of Man, not of any angel or jinn: there is no god but genius; and there is no guardian angel to spare thee: there is only the master will. This is the gnosis of the Masterful Mind, self-shining & sublime: here is the glad word of the greatness of Man.”

This clearly denies that gods are personally real, i.e. limited to a form and bound thereto, and thus subject to the effects of space and time.  They are, as aforesaid, ultimately aspects of an universal consciousness that is infinite and therefore impersonal, yet at once in a passionate embrace with all points of awareness, for ever.  Impersonal divinity is at the root of all inspiration of genius, all passion, all joy, and all love.  In short, ours is the divinity not of some patriarch upon some heavenly throne but of our own eternal Genius, both within and without what we know to be ourselves.

(The statement, “there is no guardian angel to spare thee”, refers to the fact that, once one crosses the Abyss of mundane mind, the Augoeides or holy Will forsakes one, only to have it reappear in the Epiphany of the Beast in Babalon beyond the Abyss, in the Victorious City of Attainment, wherein one grows as a divine babe into none other than the Supreme God of All and None.  This is the formula of the New Age of God in Man: for in the previous Age the Hierophantic symbols were of death and resurrection in an immaterial form, but now we must adjust, for we know that we attain not to an immaterial reward but to Supernal Sovereignty in the flesh; and so the new symbols are of love and of birth.)

The final step, the ultimate Attainment, is the Clarity of the impersonal Mind.  It is, this Mind of all minds whether incarnate or incorporeal, No God — for it is not a being to be worshipped and served but the Spirit of our own Masterful Achievement of Godhead.  It is the Serpent of Wisdom that bade us to be as gods, and to make our own heaven, and to serve no tyrant whether in heaven or on the earth, but to rise up unto glory on the wings of our divinity, in the Gnosis of carnal joy.

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