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Posts Tagged ‘aleister crowley’

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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.

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777

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“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.

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

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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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DCCLXXVII

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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.”

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Here is an extended evaluation of Aleister Crowley’s “Tunis Comment”, packaged nicely with illustrations.  To download, either click on the image above or go to the sidebar library.

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Here is a ceremony based on Cairo Stela A9422, the funerary monument of Ankhefenkhons I, a.k.a. the Stele of Revealing.  It features a modern poetic paraphrase in addition to the one composed by Aleister Crowley in 1904.

Download the pdf free of charge by clicking on the above image or by going to the sidebar library.

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Postcard c.1904 E.V.

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Throughout the latter half of March and the early part of April, the Holy Thelemic Church (and many Thelemites) commemorate the remarkable event that unfolded in the lives of Aleister Crowley and Rose Kelly at Cairo, Egypt in 1904 Era Vulgari (Common Era) — a momentous spiritual event that culminated in the Advent of the New Thelemic Age. The Vernal Equinox is, therefore, the time at which Thelemites celebrate the Thelemic New Year.  Through photographs and postcards from the period, we might evoke something of the Spirit of that critical era in human history.  It is a time distant posterity may well view with no small amount of awe and wonderment; for this extraordinary Manifestation of transmundane Genius ultimately produced a literary monument both profound and sublime: Liber L vel Legis, The Book of the Law.

Above: View of Cairo, Egypt, photographed from a balloon at about 500 metres above ground. Left of the Nile are the Botanical Gardens and the race track, right are the British barracks and the Egyptian Museum. July 21, 1904; first published in Spelterini, E.: Über den Wolken/Par dessus les nuages, Brunner & Co, Zürich 1928, p. 81. By Eduard Spelterini, (1852–1931), Swiss pioneer of ballooning and of aerial photography. Below: More views of the enviorns of Cairo captured by the camera of Spelterini.

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Crowley leaves us a fairly decent account of the circumstances in Cairo that led up to the Thelemic Advent, in his book, The Equinox of the Gods.  The young couple headed into Cairo on February 9th, 1904.  He then proceeded to Helwan in the guise of Mid-Eastern nobility on the 19th, with the intent of learning Islam from within as he had done with Hinduism when in India.  He enjoyed a little golf on the 20th.  For fun during the previous year, he had performed the Preliminary Invocation of the Goetia — a majestic spiritual ceremony also known as the Invocation of the Bornless One — to entertain his newlywed bride.  Rose, however, now became oddly inspired, claiming that a superior intelligence wished to communicate with him.  She was having the first Holy Epiphany of the New Thelemic Age.  He was having none of it; he had become disillusioned with serious magical pursuits and was interested in further exploring the esoteric systems of Buddhism, Taoism and Sufism.

Rose Edith Kelly & Aleister Crowley.

Crowley (in The Equinox of the Gods) recounts:

“Began INV. (invocation) IAO (Given in Liber Samekh: see Magick.)”

“March 16. Tried to shew the Sylphs to Rose. She was in a dazed state, stupid, possibly drunk; possibly hysterical from pregnancy. She could see nothing, but could hear. She was fiercely excited at the messages, and passionately insistent that I should take them seriously.

“I was annoyed at her irrelevance, and her infliction of nonsense upon me.

“She had never been in any state even remotely resembling this, though I had made the same invocation (in full) in the King’s chamber of the Great Pyramid during the night which we spent there in the previous autumn.

“March 17. More apparently nonsensical messages, this time spontaneous. I invoke Thoth, probably as in Liber LXIV, and presumably to clear up the muddle.

“March 18. Thoth evidently got clear through to her; for she discovers that Horus is addressing me through her, and identifies Him by a method utterly excluding chance or coincidence, and involving knowledge which only I possessed, some of it arbitrary, so that she or her informant must have been able to read my mind as well as if I had spoken it.

“Then she, challenged to point out His image, passed by many such to fix on the one in the Stele.”

The Stele to which he refers is, of course, Cairo Stela A9422 — then exhibited as Stele 666.  The same exhibition card — that must have struck him like lightning to behold — appears below along with a photo of the Stela itself.

The display card for the Stela of Ankhefenkhons I, bearing the infamous “number of a Man”.

The Stele of Revealing.

Crowley was impressed with the appearance of this number.  There is of course no such thing as the Christian devil; but in the Qabalistic system this value signifies the spiritual force of Tiphareth (6) that transmits its Holy Current  — the Supernal Triunity of Wisdom, Understanding and Transcendence-without-Withdrawal (x111=666) — to the Adeptus in the Attainment of the Knowledge & Conversation of the Holy Supernal Will (Thelema) and in the Samadhis beyond that.  The formula of Horus (or Heru-Ra-Ha) is analogous to Tiphareth (Ra-Hoor-Khuit) and Kether (Hoor-pa-kraat); and both are a conjunction of the twofold Consciousness of Matter and Energy, i.e. Nuit and Hadit, the Supernals called Binah and Chokmah in the Qabalistic system — Tiphareth being the outer form (i.e. below the Abyss of Duality and Thought) and Kether being the inner form thereof.

Crowley’s account continues:

“March 20.  Success in my invocation of Horus, by ‘breaking all the rules’ at her command.  This success convinced me magically, and encouraged me to test her… I should certainly have referred to the Stele in my ritual had I seen it before this date.  I should fix Monday, March 21, for the Visit to [the museum].

“Between March 23 and April 8 the Hieroglyphs on the Stele were evidently translated by the assistant-curator at [the museum], into either French or English–I am almost sure it was French–and versified (as now printed) by me.

“Between these dates, too, my wife must have told me that her informant was not Horus, or Ra Hoor Khuit, but a messenger from Him, named Aiwass.

“I thought that she might have faked this name from constantly hearing ‘Aiwa,’ the word for ‘Yes’ in Arabic.  She could not have invented a name of this kind, though; her next best was to find a phrase like ‘balmy puppy’ for a friend, or corrupt a name like Neuberg into an obscene insult.

“The silence of my diaries seems to prove that she gave me nothing more of importance.  I was working out the Magical problem presented to me by the events of March 16-21.  Any questions that I asked her were either unanswered, or answered by a Being whose mind was so different from mine that we failed to converse.  All my wife obtained from Him was to command me to do things magically absurd.  He would not play my game: I must play His.

“April 7.  Not later than this date was I ordered to enter the ‘temple’ exactly at noon on the three days following, and write down what I heard during one hour, nor more nor less.”

The photographs shown below depict the hotel at which they most likely stayed during this event.  It is now known as the Baehler Building and is no longer a hotel, though one can eat at a restaurant on its ground floor there today.

La Bodega, aperitivo and bistro in the former Savoy-Hotel.

[ http://www.labodegaegypt.com/ ]

“The three days [April 8th, 9th and 10th] were precisely similar, save that on the last day I became nervous lest I should fail to hear the Voice of Aiwass. They may then be described together.

“I went into the ‘temple’ a minute early, so as to shut the door and sit down on the stroke of Noon.

“On my table were my pen — a Swan Fountain — and supplies of Quarto typewriting paper, 8″ x 10”.

“I never looked round in the room at any time.

“The Voice of Aiwass came apparently from over my left shoulder, from the furthest corner of the room.  It seemed to echo itself in my physical heart in a very strange manner, hard to describe.  I have noticed a similar phenomenon when I have been waiting for a message fraught with great hope or dread.  The voice was passionately poured, as if Aiwass were alert about the time-limit.  I wrote 65 pages of this present essay (at about my usual rate of composition) in about 10 1/2 hours as against the 3 hours of the 65 pages of the Book of the Law.  I was pushed hard to keep the pace; the MS. shows it clearly enough.

“The voice was of deep timbre, musical and expressive, its tones solemn, voluptuous, tender, fierce or aught else as suited the moods of the message. Not bass –perhaps a rich tenor or baritone.

“The English was free of either native or foreign accent, perfectly pure of local or caste mannerisms, thus startling and even uncanny at first hearing.

“I had a strong impression that the speaker was actually in the corner where he seemed to be, in a body of  ‘fine matter,’ transparent as a veil of gauze, or a cloud of incense-smoke.  He seemed to be a tall, dark man in his thirties, well-knit, active and strong, with the face of a savage king, and eyes veiled lest their gaze should destroy what they saw.  The dress was not Arab; it suggested Assyria or Persia, but very vaguely.  I took little note of it, for to me at that time Aiwass and an  ‘angel’  such as I had often seen in visions, a being purely astral.”

A few paragraphs along in the account, he writes:

“There was…no actual voice audible save that of Aiwaz.  Even my own remarks made silently were incorporated by him audibly, wherever such occur.”

The result was this message — of vastly superior intelligence to that with which we are normally familiar — to all humanity, announcing the transition to a new spiritual formula for an Aeon of Light, Life, Love and Liberty.  This spiritual formula is Gnostic, not propitiatory; i.e., its process involves the realization of the infinite potential of human Genius, in knowledge, talent and ability — as opposed to propitiation, which holds that one has to sacrifice, whether literally or by proxy (e.g. via acts of asceticism — abstinence, fasting, scourging, martyrdom and the rest ad nauseum), to an external god in exchange for grace.  It is ignoble and insults the Divinity inherent in Humanity.  Although our Thelemic doctrine affirms the existence of a superior eternal Mind, it is actually an atheistic one: for this Mind is ultimately that of man himself, on a level of pan-dimensional awareness well beyond ordinary apprehension.  Deus est Homo:  “God is Man”.  It is only temporarily praeterhuman: with the Gnosis of Samadhi the divide is bridged.

The Book of the Law is a work of total Genius, with depths of subtle meaning and hidden wisdom — esoteric and Qabalistic — that can revive and unite the many sects of the various primitive religions currently at one another’s throats in various locales of our troubled world.  For it contains, in its veils of wisdom, the naked beauty of an overarching spiritual Law in harmony with science and healthy for the human condition, being as it is worshipful of the happiness of the natural state and of the Divine Perfection of genuine Talent, not of some unnatural god at odds with scientific fact.

The following images are from postcards that were circulated before, during and after the time of the Advent of the Aeon (March 21st, 1904) and the Epiphany of the Holy Law (April 8th, 9th and 10th, 1904).

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We of the Holy Thelemic Church wish all of our brothers and sisters across the globe a very happy Thelemic New Year.  May your celebrations be bountiful and joyous; may you come to the realization of the Holy Supernal Will and to the accomplishment of the Great Work, Summum Bonum, True Wisdom and Perfect Happiness; may 93 be with ye.

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Here is a high-quality PDF of The Book of the Law, based on both the 1912 publication in The Equinox and the manuscript itself. Click on the above image or go to the sidebar library to download the PDF free.

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