The Babble of the Apes


There is much discussion of late questioning the veracity of the prophet, with the aim of discrediting the revelation he transmitted, which ushered in the age of divinity in the beast that is man, putting an end to the superstitions and outrageous errors of the old-age thinking surrounding the silly belief in external deities with impossible “spiritual” ideals (along with their consequent unnatural and harmful impositions). This is hardly surprising, given that the new era is one of scepticism and not of faith. We are cautioned, in the Book of the Law itself, to be certain, as opposed to making blind leaps of faith (L, I:58). Crowley actually anticipated argumentative discord of the kind we have now in the Thelemic community. In ch.68 of the Book of Lies, we find the following prediction:

“Be not sad at heart, O prophet; the babble of the apes will presently begin.

“Nay, rejoice exceedingly; for after all the babble of the apes the Silence of the Night.”

From this we may glean that the prophet was unbothered by what he foresaw: for success is inevitable, as all prophets are given to see in time. His mission, as ours, simply cannot fail, no matter how bleak it may appear in times of trouble.

The problem I have is not with the notion that the revelation on which the New Law and its sacred mission are founded might be a lie, but that this would invalidate the message or make powerless the work based thereon. The message applies to humanity now more than ever before, and there is no way that Aleister Crowley or Rose Kelly (the ones that channeled the writing) could have anticipated just how much way back in the utopian glamour of the early 1900s. As for the system of work propounded in its oft-times cryptic verses, it can without doubt advance the mind and strengthen the will when adhered to intelligently and regularly.

The New Law teaches that God is not an external being, totally apart from the consciousness, but is instead buried beneath the myriad layers of the conscious and subconscious mind. This is all-important, as it heralds not merely another religion, but rather an overarching religious Law — in harmony with natural law and science — which holds the potential to reform all religions at odds with science, and in time, with a great deal of effort (and a little good fortune), to lead humanity out of the dark times of extremist error and the disasters concomitant therewith, into a brighter future of religious understanding and freedom from the ridiculous idea that we are, or are expected to be, enslaved to immaterial beings that would deny us happiness as we are.

The human mind has evolved greatly over a vast period of time, and continues to do so. What began as a primitive monkey brain has gradually developed into something vastly superior: i.e. a mechanism of loftier awareness, with the ability to tap great insight (leading to fantastic inventions and solutions), profound levels of reason (leading to brilliant scientific discoveries), and extraordinary creativity (producing incredible art, music, and literature). And as we continue to evolve, so too does the potential of the mind increase.

Pondering the imponderables is problematic, and wild speculation can be dangerous (as history has demonstrated time and again), but quantum science is now beginning to grasp the truth of Liber Legis, II:32, which reads:

“Also reason is a lie; for there is a factor infinite & unknown; & all their words are skew-wise.”

There are a couple of problems that seem to be obsessing and greatly bothering some. One stems from that sin of Restriction known as the lust of result. Many are swept away in the rapture of the lust of result; in fact, all of us are at some point, at least until we learn to fully divest ourselves of it.

However, it is a difficult thing to learn, and hard to keep firmly in mind even after we do learn. Each moment in time has such a tight grip on us; and worse yet, those moments which present us with tragedy and trouble, forcing us to struggle as if caught in quicksand, unleash on us such ferocious winds of the lust of result that we feel as if we were facing violent storms of hellish despair. It is moments such as these that tend to test rather severely our resolve not to worry or be bothered.

Some, though, are so hopelessly mired in the moment that they simply cannot envisage being at some level in all moments of time, transcending the limitations of expectation. They are always obsessed with success, so that failure destroys them. Even small failures may set them off into a rage, or send them sinking into a pit of hopeless depression.

Those who labor against the Law in this way, finding it difficult or even impossible to act with blissful passion without the fear of failure, even in the face of certain calamity, simply fail to realize that there is no consequence of failure as long as we never give up. Death itself cannot stop us, if as it seems that death is but a transition — and even were it not so, our greatest efforts will be admired by others, serving as an inspiration.

The second problem that appears to be perplexing or driving some, is the possibility that the prophet of the Law of Thelema may have fabricated all or some of the revelation story surrounding the Advent of the Law. The details driving their speculations hardly matter much, flimsy as they are. Was it the full conscious mind of the scribe that wrote of his own “ill will” and hatred for “the hand & the pen” (c.f. L, II:10-13) that were supposedly dragged along by a stronger will than that of which he was, in his moment of time, consciously possessed? Maybe. Was it he, in a carefully calculating frame of mind, that cast himself in such a slavish role, even referring to himself as “slave”? Possibly, though not too likely. For the book shows the signs of a hastily written work of inspiration; and it seems unlikely that a young man, puffed up in ego as he clearly was, and atop the world as it were, would exhibit himself as one so slavish and weak.

But let us at least admit the possibility. After all, Crowley had a propensity for playing tricks. He pretended to be sympathetic towards Nazi Germany; he faked his death; and he was willing to lie in order to gain funds for the furtherance of his mission. He praised Madame Blavatsky, recognizing her exalted attainment as Magister Templi (a transcendent, Supernal level of awareness) — but more, he also conferred on her the extraordinary title of Forerunner of the Aeon. What is even more extraordinary is that he did all this knowing full well that she had been fraudulent many times herself. His justification for her behaviour was clearly and openly expressed in writing: i.e., she did what she had to do to draw attention to herself and to the Great Work. She was justified, he explained, because she succeeded in getting that attention, and did not waste valuable subtle energy on producing mundane miracles to do it. She had instead reserved those precious powers on far more important, more far-reaching works of Magick — such as the birthing of a prophet by subtle means, and vesting him with the same force that had guided her in her way; and paving his way via her writings, the inspiration of which obviously moved him deeply.

In Crowley’s Book of Thoth, in the section examining Atu I, “The Magus” — also called the Juggler or Trickster — he penned the following in reference to the Logos or Word (or prophet) of an Aeon:

“Logically also, being the Word, he is the law of reason or of necessity or chance, which is the secret meaning of the Word, which is the essence of the Word, and the condition of its utterance. This being so, and especially because he is duality, he represents both truth and falsehood, wisdom and folly. Being the unexpected, he unsettles any established idea, and therefore appears tricky. He has no conscience, being creative. If he cannot attain his ends by fair means, he does it by foul. The legends of the youthful Mercury are therefore legends of cunning. He cannot be understood, because he is the Unconscious Will.”

This is telling. Like Blavatsky before him, he would do whatever was required to accomplish his Great Mission. So even if Crowley did fabricate the revelation story, that would not necessarily invalidate the message itself. It should be obvious that he did not fabricate the writing of the verses of the Law themselves in a consciously-crafted manner; for had he done so, he would certainly have changed it a great deal from its current form — and he most certainly would not have allowed Rose Kelly, whom he called “an empty-headed woman of society”, to channel any of it.

In any event, we should probably consider carefully the implications of L, II:11, in reference to “the hand & the pen” being directed by an iron-fisted hidden will. This would mean that, no matter how faulty the fool, his own occult genius may push him forward. Sir Edward Kelly was one such charlatan, and yet his genius, expressed so powerfully throughout his channeled works, cannot be denied.

Let us bear in mind that Aleister Crowley laughed at Rose when she insisted that she was in subtle contact with a superior intelligence with the name (i.e. formula) of Aiwass. And it was the two of them that accessed, and were driven by, the deep-seated genius that resides in all. He disliked the message; she took no interest in it, yet was obsessed with getting it out.

We need not believe in angels or djinn, anymore than gods or demons. But the genius inherent in the mind is seated, in some form, in all moments of time, ad infinitum (as any beginning necessarily follows on the heels of an end, “nothingness” being impossible). It is logical that a more highly evolved form of mind might influence our own, directing it to ends we cannot yet fathom, possibly to save us from disaster, and with time, assisting our evolution.

One is reminded of Balaam’s ass. It was Balaam, whose ego was great, that insisted on a course of action which would have destroyed him. But it was a mere ass that refused to take him where he wished to go; and no ill will of Balaam’s could make it otherwise. Even an ass, it would seem, may serve as the instrument of the greater will.




(I wrote this before, but it bears repeating. Let no one insist that you need his or her benediction or approval. You may build your own bridge to the Holy Supernal Will. I did so, and so have many others. All men and women are regal, if they so will. They need only realize it, and behave accordingly.)

In his commentary to Blavatsky’s The Voice of the Silence, Crowley wrote:

“The Brothers of the A.’.A.’. refuse none. They have no objection to any one claiming to be one of Themselves. If he does so, let him abide by it.”

This quote indicates that one may come out of no lineage and forge a connection with the Supernal Order itself.  Also there is the following passage from The Confessions, p.657:

“Many people may go through the ordeals and attain the degrees of the A.’.A.’. without ever hearing that such an Order exists.”

Now, this quote shows clearly and unequivocally that direct physical lineage is unnecessary.  One might attain the very same lofty states of realization without ever learning of the Great Order or its methods at all.  Some actualization of Genius is all that is really needed.



HTC kaaba


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

The success of the mission of this Church is of paramount importance to the destiny of the entire human race.  It may hardly seem so now, at this early juncture, at a point when the Church consists of a mere few, with its very Apostolic Ministry always teetering on the edge of financial collapse, but such has been the case with all great movements which started out small and weak and ended up large and powerful.  Mohammed started out driving camels for a meager living; Moses had his fold forsake him for a time, owing to their frustration with his seemingly impossible mission, in favor of a golden calf; and Jesus, of course, was betrayed by his own people, who insisted that he be crucified in place of a convicted murderer — and his movement had to endure three centuries of persecution before it could grow into anything at all significant.  Of course, ours is no religion akin to any of these, being an atheological religion — i.e. one that cultivates and worships the Genius of the greater ego of man instead of an imagined objective personal deity of some sort.  Yet it is precisely this form of religious approach, which springs from the secret doctrine veiled within The Book of the Law, that is certain not to overthrow theistic religion — surely an impossible task — but rather to revolutionize the same, leading to the reformation of all theistic religions to conform to the doctrine of the New Law of the Era of the Will of Man (not God), for the welfare of humanity and the salvation thereof from the global holocaust which extremist theistic cults, if thus unreformed, are bound to bring to mankind.

The word religion quite naturally rubs many (especially the highly educated, and those free of the obsession of theistic extremism) in all the wrong ways.  We get it.  Atheists would surely be most likely to reject our movement merely for the very reason that ours is a Church that espouses a religious approach, in spite of the fact that this approach is centered not on God but on the celebration of the natural state of man and his potential for Genius.  Yet it is such an approach, and such an approach alone, that shall keep the madness of religious extremism from eventually overtaking the nations, robbing its peoples of their free will, and ultimately wiping out civilization altogether, swept up as such extremists are in the passion of eschatological insanity.  Reason alone can never win over zealous minds, as it lacks appeal for those whose aesthetic love for their respective religions exceeds all things.  We can only win over the minds of extremists, away from the self-defeating madness favoring an impossible spiritual ideal against the natural Genius of man, towards the realization of man’s own inherent divinity instead, by appealing to this aesthetic love out of which all their zealous passion derives, and reconstituting their respective systems to make them helpful, and not hurtful, to humanity in so many different ways.

The basic premise of theistic religion, in most cases, is that man is hopelessly mired in, and helplessly enslaved to, a corrupt natural state, and that the material world in which he lives — in which he suffers pain and death — is a revolting temporary prison from which he hopes to be redeemed to an imaginary spiritual paradise.  His material condition, subject to suffering, is deemed base and evil, therefore its natural ways are considered vile and sinful, leading away from the salvation they imagine would direct the afterlife consciousness to redemption in the union with a personal spiritual God thought of as being free of such a condition with all its natural tendencies.  As a consequence of this errant logic, the extremist views the world and even its inhabitants as ultimately dispensable, being as they are (per their warped logic) separate from the imagined perfection of the divine nature.

In our view, on the other hand, the natural state is not imperfect, the world is sacred, and all living beings partake of the divine essence (the evidence for this being the manifestation of Genius in man, and in the potential for animals to evolve as humans did to a level of higher intelligence).  Not only, therefore, is our religious approach in accord with science, but it is also most sensible, founded as it is not on a fantastic ideal but on empirical knowledge.  For that reason, and for its potential to redeem humanity from an otherwise irrevocable devastating error by its overarching methodology adaptable to all religious approaches, it is of inestimable value to us all.  As it is written in The Book of the Law:  “the Law is for all”.

Our religion, that of atheological Thelema, begins with the premise that human suffering is not evidence of separation from God at all, but is merely a requirement if its opposite, the appreciation of pleasure and the joy thereof, is to be realized.  In order to experience a caress, in other words, one must also be subject to a crash.  It is simple and irrefutable logic: the impersonal divine consciousness divides itself into countless points of individual realization, in all animal life, for the appreciation of joy, of beauty, of love, and of happiness; and in order for that to be, it must also subject itself totally to misfortune and pain.  There simply is no other way.  What this means, of course, is that all Prophets have been to some extent slightly misguided, even though their epiphany was of the same Genius that inspires us now.  The inspiration of religious epiphany is valid, but it filters through the lens — always to some extent clouded by faulty perception or knowledge — of human thought and interpretation, which is never infallible (in spite of what the pope may claim).  We do, therefore, respect and value the epiphany of Genius that manifested in all Prophets, while denying that their respective views were inviolable and their teachings beyond reproach.  In this way, too, we can, over the course of time, through the successful promulgation of our atheology, rescue the world from dangerous religious extremism.

It is not to be assumed, at any rate, that this Church is held to be the exclusive path to salvation of any kind at odds with, or in competition with, any other similar institution.  It can lead its members to enlightenment, provided they are not misguided, uneducated, possessed of inferior motives, or obsessed with superstitious ideas.  But it is not the only way to enlightenment.  Of course, there are various levels of enlightenment.  This Church, while of the greatest value to the future of humanity in the long run, for its atheological perspective alone, is nonetheless but one of many of the houses of the holy.  It is primarily a vehicle for atheology; but it is also a community of Thelemites, in which Thelemites of all persuasions may unite without discord, provided that they are willing to do so.  They are all free to utilize its Sacerdotal methodology, should they will — though they become official representatives strictly by invitation only — but they are also free to avoid doing so, if not so inclined, and may abide in the laity instead.  What we provide for the Thelemic community is a vehicle of communion for Thelemites to celebrate the Genius of humanity, to commemorate the Genius of Thelemic Saints (male and female) and that of Geniuses from all branches of art, literature, science, and religious epiphany, across all the ages of man.  And what we contribute to that community is a fresh, new insight into the Law of Thelema — an atheological insight, which unlocks the innermost adytum of the key truth thereof.

It was recently impressed upon me that it would be in the best interest of the Church if we avoided the pitfall of a cult of personality by skirting the issue of the Child of the Prophet.  I believe that I have done this by pointing out previously that all enlightened men and women are the Children of the Prophet — that is to say, Children of the Genius of the Aeons (or of that Genius which informed the Prophet of the Thelemic Age, as it also informed — in some measure — every Prophet and Oracle, male and female, from every era).  It is a fact not commonly known that the praeterhuman Genius that drove the Prophet and the Scarlet Women had not merely one but numerous such mystical Children:  we know this from the diaries of Leah Hirsig.  (Her entry for October 2nd, 1924 e.v. lists not only C.S. Jones but also John Wilson Navin Sullivan, Raoul Loveday, Norman Mudd, Helen Hollis, Ninette Shumway, and Scarlet Woman Dorothy Olsen, as magical Children; and she would surely know.)  But again (it simply cannot be overstated), no Prophet, great or small, is infallible, no matter how enlightened he or she is; and so no institution, however well-guided or how well-meaning, is beyond error or corruption.  And no mission thereof, no matter how critical at a given point in time, is of paramount importance at all points in time.  Thus, it would be foolish of us — or of any institution — to cling like sticks in the mud to any given dogma or tradition, resistant to change in the face of truth or to the changing needs of evolving man.  Is not the law made for the benefit of man, and not man for the law?  No law or plan, however vital to the needs of the moment, is absolute and final for all time.  Sticklers for outworn tradition are ultimately forsaken by the Current of Genius which originally informed and inspired them, just as those species in nature which survive are not those that are strongest in their resistance to change, but those that adapt best to it.

I am not so special.  I am worthy of no praise or even admiration for the work I do.  I do what I do because I am sworn to do it, and because I have to do it, for the rectification of mistakes made prior to this life.  It is not to be assumed that I believe — as so many “beasties” mistakenly do — that I was the Prophet of Thelema in a previous incarnation: I most certainly do not believe that I was any Thelemic Saint or Prophet in any previous lifetime.  Aleister Crowley is, I believe, dead and gone.  He is not incarnate in this world, in my opinion, nor will he be anytime soon.  Of course, I could well be wrong in such an assumption, but it is my conviction that he is no longer with us and intends to keep it that way for however long.  So it should be well understood that I require nobody’s obedience or respect.  I am simply doing what I must do, for the betterment of all men and women, for their liberation in the Law of the Holy Supernal Will of man’s own greater Genius.  My own will is completely self-serving, not because the path on which I travel is of any personal benefit –it most definitely is not –but owing to the fact that it sets right my own previous mistakes, which need not be divulged here (nor elsewhere for that matter).  Time and again I have left this work in order to pursue more personally-rewarding endeavors, only to be dragged back kicking and screaming to this frustrating and thankless toil of what almost always seems to amount to head-banging against a dead-end wall.  I hardly believe, as some have intimated privately, that I will see a successful conclusion to this work in my own lifetime.  I would prefer it to be so, not for myself personally but for the opportunities it would provide for me to exercise other talents in my possession; but it is not necessary or the least bit expected.  I would much rather devote myself to my chief joys in life: the writing of novels and screenplays (I have several partly done now), and the production of art (I used to draw and paint in my youth but now I work almost exclusively in digital art).  But I have my duty, and that most certainly takes priority over mere mundane want.

The lust of result is always the bane of any inspired or impassioned but frustrated worker.  All things do, after all, collapse with time.  It is of utmost import to humanity that we do succeed in this particular mission, but it is, over the whole vast scheme of time, not really anymore important than the weaving of a spider’s web.  It is a construction of beauty, and a wondrous device of great practical value — for a time at least; but the winds of change shall surely blow it away one day, and nothing whatever will remain of it.  Even so, the web must be woven, and once it is done, the spider certainly expects no applause.

No matter what happens to its founders (the members of its Apostolic Ministry), the Holy Thelemic Church is destined to live on and prosper, its enlightened and gifted members spreading its glad word far and wide, working hard (however they will) to promote its unique doctrine of atheology, and celebrating Genius wherever it exists.  Who is to say what tree shall one day emerge from seeds planted today, or what fruit it will eventually bring forth?  From what I have been given to see, such fruit shall someday be to the great delight of all seated at the table of the Feast of the Gods, partaking of the Gnosis of Apotheosis, who are informed thereby with the Holy Spirit of Atheos (or No God).

Soror Alania (the Oracle of the Apostolic Ministry) and I will be going offline again soon, unfortunately, owing to problems that need not be mentioned here.  It is most unfortunate that it will keep me from writing in any capacity, and from releasing the Acta Apostolicae volume that is now nearly completed.  This is not to say that the work will never come.  However dark the night, there is certainty that the sun will arise:  so it is equally certain that events will bring about a brighter future.  The Scarlet Dawn shall come, and it when it does it will bring a baptism not of the blood of death but of rebirth unto a better tomorrow for all mankind.

The Church hopes to have a new Grand Minister in place very soon.  I will make the announcement as soon as it is verified.  We are taking no new members until the Autumnal Equinox, and by then I hope to return (though it is hardly certain at this time).  In the meantime, rejoice! for the revelation that began over a century ago in Cairo continues to unfold today, in ways seen and unseen, and its glorious truth shall lead all in time to the Apotheosis of Atheosis, and to the ongoing regeneration of the earth in the Law of Do what thou wilt.

93 be with ye.

“Love is the law, love under will.”





Charles Stansfeld Jones, a.k.a. Fra.’.Achad, 777

1886 – 1950

1st Child of the Prophet




achad lamen

Achad’s Lamen

achad pentacle

Achad’s Pantacle


Achad’s Oath as a Probationer



“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.”




Liber Oz



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

Here is Liber Oz, published by Aleister Crowley in November, 1941 era vulgari.  Its brilliance is without equal.  Consisting entirely of one-syllable words, it is designed to appeal to all.  It also features 220 words, the number of verses in Liber L vel Legis, The Book of the Law.  All I did was chose and arranged the font, redesigned the artwork, and appended the signature of Ankh-f-n-khonsu (in Crowley’s hand).  It also appears in the upcoming Acta Apostolicae Ad Astra, Volume I, Part I, which deals with the Law of Thelema.

Click on the above image, or on the corresponding link in the sidebar library, to download the PDF.

“Love is the law, love under will.”






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

Charles Stansfeld Jones, a.k.a. Frater Achad (among other Thelemic names/Mottoes), was one of the most significant Saints of the Thelemic Age, whose attainment on this date in 1916 era vulgari (“common era”) — that of Magister Templi — led to his realization of AL (Hebrew for “God”) and 31 (the value of AL in Hebrew and Greek) as the Key of the Law of Thelema: i.e., that the Hidden Will of the Supernal Genius of Man, to be attained through much ordeal of hard work and earnest aspiration,  is not less than divine.  He recanted his rash assumption that he had surpassed the Master in Attainment, just as, many years later, he would come to recant his claim that he had ushered in the Aeon of Maat.  The following excerpt from his Liber 31 recounts this significant event:

“When I proclaimed my intention of claiming the Grade of 8=3 or Master of the Temple, on June 21st 1916 in the City of North Vancouver, British Columbia, I did so because I thought that the Master Therion needed NEMO to fill that Office in order that He might fully attain His 9=2.  The details of the Initiation which followed are recorded in another place, but here I would state that, having ‘died’ and, as it were, Reincarnated immediately in the same body, and having given up all, even the Master Therion, I was led of the Spirit during a stay at Grantham’s Landing, so that it appeared to me that on June 22nd 1916 I was NEMO 8=3…”

The attainment took place exactly nine months following a tantric working involving Crowley and the Scarlet Woman, Jeanne Robert Foster, a.k.a. Soror Hilarion, with the objective of producing a child.  Not a physical child, as it eventually turned out, but a sort of mystical one, manifesting an aspect of the Genius of the Aeon in the enlightened will of a Thelemic Apostle.  The disciple had, by subtle means, become the Master of the Temple.  The suggestion that he then fell, through presumption, is ludicrous, for he took back his more exalted claims.  And Crowley’s attack on Jones’ Qabalistic ideas was equally baseless.  The reversal of the Serpent of Wisdom is hardly an original idea, having been utilized long ago; but anyway, this reversal leads to extraordinary insights into the Qabalistic Tree of Life.  The final straw for Crowley, the real reason he separated with Jones once and for all, was owing to lost books that he wrongly assumed Jones had stolen from him: they were found decades later, after both men were dead, in a Detroit warehouse.  Jones had been innocent.  Had Crowley known this, had the books been found much sooner, then his actions may well have been different.


Jeanne Robert Foster, Soror Hilarion, who went on to become a renowned poet.


Some of Jones’ ideas, with regard to Liber Legis especially, are of merit, although he did not satisfactorily resolve the problem of L II:75-6.  The work of this important Thelemic Saint, published and unpublished, is well worth looking into.

“Love is the law, love under will.”




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