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

[Note: The interpretation which follows is my own: none is expected to accept it. While I consider the interpretation to be an inspired one, i.e. of the mind of Aiwass, it is never my wish to force my views on others. One may take it or leave it as one will. “There is no law beyond Do what thou wilt.” (L III.60) It is my will to reveal these things, without expectation of result.]

In 1904 a prophecy was written, nestled in the third chapter of Liber L vel Legis, The Book of the Law. This is the prediction in its entirety (v.46 of ch.iii):

“I am the warrior Lord of the Forties: the Eighties cower before me, & are abased. I will bring you to victory & joy: I will be at your arms in battle & ye shall delight to slay. Success is your proof; courage is your armour; go on, go on, in my strength, & ye shall turn not back for any!”

It was on March 12, 1947, that the Truman Doctrine was put forth. This proposal aimed to alter the previous U.S. isolationist policy in favor of one of containment of Soviet Communist expansion. This radical proposal was signed into law on May 22nd, 1947, marking the official start — so I contend — of the Cold War.

Per the Thelemic Calendar, this was Anno Ixxi, or in other words, the final year of Tarotic cycle I. It was the 43rd Year of the Thelemic Age of Man. It was on December 1st of the same year that humanity saw the death of the Thelemic Prophet, To Mega Therion, known among the vulgar as Aleister Crowley.

Forty-four years later, on December 25th, 1991, the world witnessed the dissolution of the Soviet Union, and with it, the end of the Cold War. For the meaning of the number 44, see Aleister Crowley’s commentary to chapter 44 of The Book of Lies:

“This is the special number of Horus; it is the Hebrew blood, and the multiplication of the 4 by the 11, the number of Magick, explains 4 in its finest sense. But see in particular the accounts in Equinox I, vii, of the circumstances of the Equinox of the Gods.”

Per the Thelemic Calendar, 1991 was Anno IIIxxi, or in other words, the final year of the Tarotic cycle III. It was the 87th Year of the Thelemic Age of Man.

It is my contention that, if we are to grasp the meaning of this prophecy, we must look not to the vulgar (i.e. common) year, but to the Thelemic one instead. That is to say, the Cold War, which began in the Thelemic “Forties” and ended in the Thelemic “Eighties”, is what is pointed to in this verse, the expansionist empire having been “abased”.

It is not the end of war, certainly, but it is the end of an era. We are now facing a whole new series of global problems. But Ra-Hoor-Khu — that is, the Genius of Man — is with us, and “There is success.” (L III.69)

“Love is the law, love under will.”

Paidi tou Prophete

777

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The Beast, Robed as a Major Adept, in Baltistan

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

What follows is another installment of the upcoming reformational document of the Holy Thelemic Church. This one deals with the main Thelemic traditions.

For a number of reasons, I won’t be issuing any more PDFs. It is better just to put out the books I intended to issue as serial installments here at the website instead of as any kind of publications. Many more actually read the material by web-read than by download. Anyway, a great many more individuals are reached and influenced in this fashion than by published books or PDFs. Times have changed.

I need to emphasize first that I am neither telling anyone what to do, nor claiming to represent Thelemic practice. No one is infallible, not even the prophets and oracles. All are somehow flawed and/or more or less mistaken. Even if it were not the case, nobody should dictate to others what is right for them.

Some will disagree with some or all of what is written here. What their motives are, I neither know nor care. I have learned by study and experience, but also by intuition. I do not expect any to do entirely as I do, and I do not wish that any think as I do, either. None in the Holy Thelemic Church is exactly like another, and therefore none should be obliged to behave as another.

This is no herd, and I am no shepherd. Each of us is regal; each is his own master. As always, this is purely guidance. My guiding light, however bright, may be of help to you — or not. If you follow it blindly, going about the work as some empty-headed zombie, merely mouthing chants you fail to appreciate yourself, then you make a great miss.

This is all about joy, and passion, and ecstasy: for it is thereby that one achieves true realization of one’s own unique Holy Supernal Will. It is thereby that some even go beyond this great achievement, to genuine Supernal Communion (at Binah, Qabalistically speaking), Supernal Awareness (Chokmah), and Supernal Clarity (Kether).

There are many, in fact, that have attained to all this without having taken a religious approach of any kind, and without ever having read any sort of holy book. Some may get there without any knowledge of a Hidden Order or Secret Chiefs.

The key is to follow no man, unless his only command is to “Do what thou wilt”. Be servile to none; be led by none; be chained to none. You are your own lord: you are your own god. Think as you will; love as you will; do as you will. And as Joseph Campbell, one of the Saints of the Sacrorum of the Holy Thelemic Church, said so eloquently, “Follow your own bliss”.

That said, there may be some advantage to making use of such a system of practice, if one is so inclined. Of course, the symbols and songs — i.e. the imagery and invocations — may be substituted with others, as it suits you. All that is really important is that one understand the underying system, and that one adhere to the main lines of Thelemic Law — for otherwise there is danger of vile restriction and foul enslavement to hurtful archaic ideas.

However one chooses to utilize the system, it certainly is efficacious. This stuff really works. The degree to which it works, or whether it works at all, depends on you. If you misunderstand the underlying system, or the overarching Law, in whole or in part, then you are most likely to experience problems. No matter how you fail, however — to whatever extent, great or small — your failure is never really complete. Even if your failure is extreme, you have the benefit of experience from which you may perhaps learn and improve. Your failure is only complete if you give up for good. To quit is to stagnate.

If you fall, get back up again, dust yourself off, and strive to do better. I myself not only started off as a total moron (in every conceivable way), but I proceeded to leap blindly into every pitfall there was along the path leading up Mount Abiegnus, to the Holy Supernal Will. As if that weren’t enough, I was lazy in every way, long after the realization of superior will. I read certain things and omitted others; I rushed through some practices without taking time to get it right; and at the slightest glimpse of Supernal Epiphany, I was blown back by the shock of it, wrongly assuming that initial experience was Supernal Union. Then — worse — I  got hubris, thinking I was all that and a bag of chips.

The ultimate consequence of such foolishness was that I got some parts right and others wrong. And what this resulted in was a flawed vessel for the Supernal Will, firstly, as well as a great deal of confusion, as time and again my pure will was thwarted by the elements of mundane ill will that I had failed to purge.

These problems persisted as I ascended to greater attainments, so that I only partially benefitted from the same. Instead of being armed with a pristine Will, armored with perfect Communion with my full divine Genius, and growing therefrom into complete Supernal Awareness, my Sword of Holy Will was rusty and dull; my Armor of Understanding was flawed and weak; and I was feeble to wield the Sword or to carry around the Armor.

Yet I never gave up. I eventually threw away my broken Sword, and cast off my heavy Armor, went off into the wilderness, and did the work again. This time I spared no effort to work on what I had neglected before; and only when I was ready did I seek the Holy Supernal Will all over again. When that was accomplished, I sought Communion with my true divinity anew. Like Percival I emerged from the waters, free of myself, and only then was I to drink fully from the Chalice of Babalon, partaking of the Current that had filled the Saints of Supernal Genius. Only then could I attain to cloudless Clarity.

In short, it’s perfectly fine to make mistakes, as long as one learns from them and improves. Every child, after all, makes mistakes.

There are numerous Thelemic traditions adhered to by some hardcore Thelemites, certainly those priests and priestesses of the Sacrorum of the Holy Thelemic Church. Take them or leave them as you will. Many originate with the Thelemic Prophet, the Prince-Priest, and his Oracles, the Scarlet Women, from whom all subtle power of inspiration derived.

 

0. The Prohibition against interpreting the Law.

Some hold to the view that to interpret Thelemic Law, whether directly or indirectly, is unlawful. This view began with the Prophet, whose wish it was that the Law not be perverted. I respect those that hold this view. But I see it as a test of courage; and I boldly do my will as I see fit. “The word of Sin is Restriction”. (L I:41) Each must choose for himself/herself.

1. Adoption of Thelemic Names.

The central idea of the entire system of practice delineated in Liber L vel Legis, the Book of the Law, is to assist the practitioner to transcend and to transform the mundane mind, making it the perfect vessel of one’s own pure will. The mundane vessel of consciousness is cleansed of its impurities, purged of its petty problems, and ultimately filled with the perfect will. This being a gradual process, one might take one name to signify one’s aspiration early on, then other names to signify significant attainments later. The first Thelemic name taken by the Prophet, Perdurabo, is Latin, having the meaning, “I shall endure to the end”. He took others along the way, with the last being at the penultimate attainment, that of divine Wisdom and Awareness, at Chokmah: it was in Greek, To Mega Therion, which translates as “The Great Beast”. It simply means “The Divine in the Beast that is Man”.

2. Thelemic Protocol.

Thelemites tend to adhere to certain habits. When writing to one another, they are likely to begin their discussion or message with “Do what thou wilt shall be the whole of the Law.” (L I:40) The central part of this line being “wilt” or will, this line is often simply summarized with the number 93, the number of Thelema (the Greek word for “Will”). In closing a written message, or in response to the verbal salutation given above, one offers the line, “Love is the law, love under will”. (L I:57) The main parts in this line being “Love”, “love”, and “will”, this may be given as 93 93/93: the Greek word for Love, i.e. Agape, being the same Gematric value as the word for Will, 93.

Example: one Thelemite meets another and says, “Do what thou wilt shall be the whole of the Law.” The other salutes him or her with the declaration, “Love is the law, love under will”.

One may choose to do this or not. It is a tradition. When chatting back and forth, or when texting, or when emailing back and forth, it may be done at the beginning and end of the discussion, or simply omitted altogether.

Remember that the Law is for man, not man for the Law. What this practice does is to serve as a reminder that the true will is all-important, and that the foundation of true will is love.

3. Respect for the Holy Law.

One should always make an effort to quote correctly from the Book of the Law, so as not to distort the meaning. In writing, try to get it right. Spell the words as they are written, even capitalizing properly. It is the respectful thing to do.

4. Dedicating oneself completely.

You need not do this if you don’t want to do so, but the Prophet made a habit — as some of us do as well — of devoting every action, however mundane, to the Great Work of the Holy Will. Before doing chores, he would say an affirmation, e.g. “I do this so that it may assist me in my will”. Before eating, another affirmation of will, e.g. “I eat and drink that I may be strengthened thereby, to the accomplishment of my will”. And so on.

5. Daily and nightly observances.

Thelemic practice has its observances, similar to the salats of Islam. One may observe these as one will. Basically, they involve facing the sun (or moon, at night, as one can), and uttering a short prayer of invocation. The Prophet developed his own way of doing this; you may choose to follow suit as you wish, or make your own prayers. It is important to understand what he was doing, however.

The observances he performed were at morning (sunrise), noon, and evening (sunset). I choose to perform another observance at night, usually around midnight or sometime before. It is not the mere sun or moon that is celebrated here. Rather, it is the subtle Current or Force of that which they symbolize that is invoked. For the sun is simply symbolic of the Genius of Man (i.e. the Beast), and the moon is symbolic of the Genius of Woman (i.e. the Scarlet Woman). So by invoking the Current of the Divine in Man, via its symbol, the sun, one is tapping the subtle Force of Holy Will. And by invoking the subtle Energy of the Scarlet Woman, via Her symbol, the moon, one is drawing down the Power of Pure Love.

These days I usually just keep the prayer simple. For example, at dawn I say, “I invoke thee, 93, through the sign of the rising sun: the sign is my ecstasy. Aumgn! let it fill me.” At night I say, “I invoke thee, 93, through the sign of the [new/waxing/full/waning] moon: the sign is my ecstasy. Aumgn! let it fill me.” 93 works both ways, because it is both will as well as love. Many prefer to do it as the Prophet did it, and that is fine too.

6. Ordeals.

It is Thelemic to charge through the ordeals of life with strength and mastery, not succumbing to petty emotions. In other words, with pure passion, not mere compulsion. One should be free of the bondage of obsession, unbothered by the outcome, no matter how bad, without being lackadaisical. See L I:22, I:32.

7. The Law is for all.

It is Thelemic to strive to bind none against his or her will. It is one’s will if it brings happiness, joy, bliss, not if it brings misery, sadness, or unwanted agony. To restrict is to sin against the Holy Will. Passionate peace is of us, not sorrow, loathing, fear, or the pain of sacrifice. (It is not sacrifice if it is for one’s loved ones, for they are loved as much as oneself.) Jealousy and possession have nothing to do with love: for if one truly loves others, one wants them to be free to experience all the joy and ecstasy they can possibly have.

8. Sacrifice.

Sacrificing one’s value (except to loved ones), or one’s bliss, or one’s happiness, in service to so-called spiritual gods, is an offense against the divinity within. In my view, animals are sacred — is it not the Age of the divine in the beast that is man? I do not presume to govern the actions of others; but sacrifice is propitiation, i.e. appeasement to gain divine favor. As such, it is pathetic. The law of the Old Age was one of death; but the New Law is of the Holy Will of the Divine Self, and its sacrament is love and sex, not death and atonement. See L I:58. [Note that the word appears in L III:12, but there it is highly symbolic, and refers to purging of sacrificial death cults of the Old Age, to bring them in harmony with the Law of Holy Will founded on love. I don’t wish to force this interpretation on anyone, but it is one I firmly believe to be true.]

9. The importance of science.

It is absurd to follow any religious demand of faith in the power of a god over medical science that is proven to work. There is nothing wrong, I suppose, with trying acts of prayer and/or invocation to work in conjunction with medicine, but it is nothing short of murder to resort to faith to the exclusion of valid medical treatments. Belief is powerful, but not that powerful. See L I:58.

10. Strength of will.

Weakness of will is a kind of illness. It is best to be strong-willed whenever things go wrong, rather than allowing difficulties to bother your equilibrium. Getting overwhelmed with the madness of sorrow is not just a waste of time and energy, it can also be dangerous, and detrimental to the Great Work. Better to be strong and move on.

Also, it is weak will that allows misfortune or poverty to make you downtrodden. Strong will makes the most of it.

11. Strong joys.

No matter what happens, it is better to be joyously alive — even in the face of death. Nothing can rule over you unless you allow it to do so.

12. Masterful confidence.

Why allow yourself to get down? If others would bully you, it is best to laugh at them and fight them if needed. If others would shun you, you’re better without them. Best to be oneself, unique and self-loved, than to appease fools. Herd-folk may hate you for it, but so what? You don’t need them.

13. A helping hand, not pity.

It is good to help a fallen comrade upon his feet, but it is an insult to his sovereignty to pity and coddle him.

14. Sacraments.

The things of ecstasy and joy are our sacraments. Hedonism is service to the god within, carnal pleasure its worship.

15. The Stele and the love-song.

In ancient times, many initiates from all over used upright stones — i.e. stelae — at the heart of their temples, as conduits to the subtle forces they invoked. We have our own conduit in the Stele of Revealing, and our own special love-song in the “A ka dua”. But as always, “Do what thou wilt”. Typhonian Thelemites, for instance, have their Yantra in the image of Lam, with an accompanying mantra to match. Muslims have the Black Stone; Christians have the Crucifix; Buddhists have the Buddha; others have their Idols; and so forth. All are sacred: for they arouse in us the hidden power of our secret Genius.

Or you may prefer none of the above! The Law, after all, is for all — not just the religious.

16. Celebrations.

There are rituals of nature, but there are also feasts of commemoration. All these holy days are for nourishing invocation, celebration of events in our lives, and remembering the Avatars (i.e. Saints) before us who manifested the same Current of Genius we embody in our lives today. See L II:35-44.

Of course, you may do as you will. It is the doctrine of the Holy Law that matters most, not its ceremonies and celebration. Delight in whatever you will!

17. We are as we are, and not other.

It is weak to try to be something you’re not. Be yourself. Find your talents and skills, hone them well, and make creative use of them. Aspire to your own Genius.

18. Self-worship.

Satisfaction of desire is worship of the god within, as long as it doesn’t remove others from their own joy. Bliss is best.

It is weakness of will, though, to rush your rapture. Is it not better to take your time, for the maximum enjoyment? Appreciate all that life has to offer.

19. Fearlessness.

Courage is also strength of will. What is there to fear? Even death itself is merely a transition: not an end to joy but merely a new beginning. And if you were to fall, so what? Get back up and have at it again. What is there to lose?

20. Service to the god within.

Pride and self-love honor the divinity within you. You are your own God, Most High, co-equal with that of those whom you love.

21. Promulgation of the Law.

See L III:39. Spread the Law as you will, if only by example — as it suits you, as always. Living the Law is enough, if you will.

22. Begone with the fools who would waste your time.

Those who would argue endlessly, lacking understanding, aren’t worth your time. Seeking to convert them is foolish: if they fail to understand then they aren’t ready. They talk and talk just to hear their own folly.

Begone with them that would bind you: be rid of such as would subjugate. Yield nothing to the nosferatu.

23. The Sanctity of the shameless.

Are not the ways of love, and the iconography thereof, utterly sacred? Should we not rejoice therein, exalting the same? Shame, and the veils of shame, are certainly not of us. If others take offense at this, they take offense at the Most High.

Sex is the Holy Spirit of God, not anything to be reviled: is not God a beast?

Chastity is restriction, and sin.

24. The Law is Liberty.

Freedom is the Law: repression is violation of the Law. Enslavement is unlawful. We fight for liberty and joy and love, for these support the will divine.

25. Hatred toward the ideologies of hate.

Those that hate us might someday love us, but their ideologies are despicable; for they poison minds and would make ugly what is lovely. To hell with their vile creeds of hate.

26. Trust in yourself.

Self-doubt weakens the will, leading you to falter and fail. Doubt is but the servant of fear; but we know that to fail is impossible if we are resolute, and so we fear not.

 

Those, then, are the basic traditions of Thelemic Law as I see them. I don’t claim to speak for all, but I will call it as I see it.

A more comprehensive exegesis is coming, in the forthcoming reformation Covenant. More is to come thereafter, in The Law Unveiled. All will be revealed here eventually. It is not the only way to interpret these matters of Holy Law, and it is not to everyone’s taste. It is one way of looking at it, and I make no apology, as it is forced on no one. This is the Law of Thelema as I see it, and if any disagree then that is just fine by me. The essence of the Law is freedom; and there is no place in its palace for dictators. For every man and every woman is his/her own master, and I would have it no other way.

 

Thanks so much for your time, and may 93 be with ye.

 

“Love is the law, love under will.”

777

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iii_fin

(Artwork by DCCLXXVII)

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

93

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 introduction to The Book of the Law, by Israel Regardie, from the out-of-print book, The Law is for All, introducing Aleister Crowley’s commentaries on Liber Legis.  To get the free pdf, either click on the above image or go 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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Time Unveiling Truth sketch (Giovanni Battista Tiepolo)

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Verses 75 and 76 of chapter 2 of Liber L vel Legis, The Book of the Law, comprising the Riddle of Aiwass, have as yet remained a mystery.  They read as follows:

“Aye! listen to the numbers & the words:

“4 6 3 8 A B K 2 4 A L G M O R 3 Y X 24 89 R P S T O V A L. What meaneth this, o prophet? Thou knowest not; nor shalt thou know ever. There cometh one to follow thee: he shall expound it. But remember, o chosen one, to be me; to follow the love of Nu in the star-lit heaven; to look forth upon men, to tell them this glad word.”

As prophesied, Aleister Crowley, the first Prophet of Thelema, never discovered the solution to the problem of these baffling verses.  His first “magical child” — or Dynasthai — i.e. C.S. Jones, a.k.a. Frater Achad, also failed to apprehend their meaning.  Many others, including myself, have made their attempts, but each one has fallen flat.  They have presented recondite, rambling torrents of elaborate Qabalistic theses on the matter, thinking that they had stumbled upon Truth; but none has issued much more than a disappointing flood of numerical vagaries.

I, myself, utilized the simple, uncontrived system of AQBL (or Angloqabalah) to arrive at the value of 395 as the sum of the meaningless numbers and words in the string at the beginning of the second verse, and presented this as the solution in my book of Gematric examination of Liber Legis entitled The AQBL Key (a PDF of which can be found in the sidebar library of this site).  I arrived at this over twenty years ago; but little did I know — until now — that I had stumbled upon only the half of it.  And this too was prophesied, way back in 1904 e.v., in v.56 of ch.1, which states:

“Expect him not from the East, nor from the West; for from no expected house cometh that child. Aum! All words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked.”

But I jump the gun.  I need to provide some of the vital historical information — and to briefly explain the system used to arrive at the very simple solution to the verses in question — before divulging the solution itself.

I: History of the Riddle

In his “Old Comment” to the first verse, L 2:75, Crowley writes:

“A final revelation. The revealer to come is perhaps the one mentioned in [ch.] I, 55 and III, 47. The verse goes on to urge the prophet to identify himself with Hadit, to practice the Union with Nu, and to proclaim this joyful revelation unto men.”

In the “New Comment” to v.75, he writes:

“This passage following appears to be a Qabalistic test (on the regular pattern) of any person who may claim to be the Magical Heir of The Beast. Be ye well assured all that the solution, when it is found, will be unquestionable. It will be marked by the most sublime simplicity, and carry immediate conviction.

“(The above paragraph was written previous to the communication of Charles Stansfeld Jones with regard to the ‘numbers and the words’ which constitute the Key to the cipher of this Book. See the Appendix to these comment. I prefer to leave my remark as it originally stood, in order to mark my attitude at the time of writing.)”

He was wrong about Jones, as he would eventually come to realize, so he came to anticipate the arrival of yet another.  In his “New Comment” to the second verse, he expressed his disappointment with Achad, leaving it pretty much at that.  In his Djeridensis Comment, he writes two paragraphs of interest:

“75-76:   With this the Angel changes His theme yet again with brusque swiftness, and propounds a final riddle.  The object of this cipher is to furnish proof that the man destined to succeed me is my rightful heir.  The test is that he is able to make clear the meaning of these ‘the numbers & the words.

“This brief passage stops as it began—on a sudden, and Aiwass goes on at once to issue a last command to myself.  I am to keep in constant mind that I am Hadit, that I am ever to aspire to make myself one with all things that may be, yet also to keep watch over mankind, for whose sake I first started on the path of Magick.  My mission is ‘to tell them this glad word.'”

And that was that.  The solution — as simple as it was — would remain an enigma to all for decades to come.

II: The Sphinx is Undone

Oedipus and the Sphinx (Jean Auguste Dominique Ingres)

As explained in The AQBL Key, I have always made use of the Gematria of Angloqabalah — or AQBL for short — to analyze English words Qabalistically.  Unlike all other forms of English Gematria that have emerged previously, AQBL is not some artificially contrived system of arbitrarily assigned values for the letters of the English Alphabet, but simply the natural order and value that has been obvious all along.  In the Gematria of AQBL, a letter bears the value of its place in the Alphabet.  Using it, I arrived at 395 as the sum of “the numbers & the words” in the second verse containing the Riddle of Aiwass.  I was impressed by the fact that, in Hebrew, the word MShNH, which means “second born child”, carries this value by Hebrew Gematria.  But, as aforesaid, I had only the half of the equation, “leaving the second unattacked”.  And for over a score of years this remained so, until just yesterday, on 10-10-10 e.v., I chanced upon the other half as I prepared to write up my article here, crunching the numbers again one last time to see if I could gather up any additional little gems for the final thesis.

I did find some additional Qabalistic gems that I had not noticed previously, and they are interesting enough in their own right; but they are as nothing compared with what I was to find next, right there under my nose — right in front of us all — all these years.

Again, I cannot stress enough the value of AQBL as a means of English Gematria.  Unlike all other forms of English Qabalah, the attribution of the numbers to the letters is not something that I or anyone else invented, for that attribution has been there all along.  It is utterly simple: A=1 through Z=26.  That Crowley never even considered it in all his years is amazing.  But, as a thorough analysis of The AQBL Key makes clear, its correspondences are nothing short of extraordinary.

I was just finishing up my last preparations when something made me stop to take another look at the verses themselves.  I had never paid it any mind before, but suddenly I was struck by the odd way in which verse 75 ended — not with a period but with a colon.  The string of meaningless numbers and words at the start of the following verse is actually the continuation — the second half in other words — of the riddle, not the whole of the riddle as I had assumed.

All of a sudden I was hit with an inspiration, as it were a whisper in my ear, saying:  “Add them together”.  And so I did, not really expecting much to come of it.  Then my jaw dropped and I was utterly aghast.

Look carefully at the words of Aiwass following the riddle itself:

“What meaneth this, o prophet? Thou knowest not; nor shalt thou know ever. There cometh one to follow thee: he shall expound it.”

Note that Crowley’s primary Thelemic name was To Mega Therion, which numerates as 666 by Greek Gematria.  He referred to himself, therefore, as 666.  I myself have gone by the name of Aleisterion since it was given to me in a vision over a decade ago.  Its numeration, by Hebrew Gematria — i.e. Aleph-Lamed-He-Yod-Samekh-Tau-He-Resh-Yod-Vau-Nun — is 777.  This value was also used by Fra.’.Achad for it signifies the one (or 111) to follow after 666.

What other solution more fitting, then, could be found, than that which I discovered once I totalled the numbers of the other half of the equation, in light of the words, “There cometh one to follow thee: he shall expound it”.  This “one” (or 111) has always been referred to numerically as 777.

Behold:

Aye! listen to the numbers & the words

added to

4 6 3 8 A B K 2 4 A L G M O R 3 Y X 24 89 R P S T O V A L

equals

777.

The solution to this decades-old riddle of Aiwass, which was designed to serve as a test to prove the validity of the person meant to succeed 666 as 777, is none other than his own number, and the number of his name.  How fitting indeed!

Recall once more Crowley’s own words, from his commentary on the verses in question:

“Be ye well assured all that the solution, when it is found, will be unquestionable.  It will be marked by the most sublime simplicity, and carry immediate conviction.”

Not only is it unquestionable, not only is it marked by the most sublime simplicity, carrying immediate conviction, but it also satisfies the prediction of vs.54-56 of ch.1, as already explained.  Recall again those verses:

“Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein.

“The child of thy bowels, he shall behold them.

“Expect him not from the East, nor from the West; for from no expected house cometh that child. Aum! All words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. But thou hast all in the clear light, and some, though not all, in the dark.”

The emphasis in bold is mine, to highlight that this is exactly what happened.  I had, for over twenty years, presented only half of the solution, failing to recognize that the existence of that colon meant that the riddle consisted not just of the string of numbers and words of the opening part of v.76, but of the words of v.75 as well.

III: The Other Qabalistic Gems

While nothing can exceed the simple sublime perfection of what is presented above, there are numerous other Gematric gems to be found in the verses relevant to this matter.  Below, I present a brief Qabalistic examination of the passages from The Book of the Law that apply to the one known as 777, or the “child of the Prophet”.  The value of these gems is that they illustrate why various idiosyncratic words and phrases may have been used by Aiwass, conveying as they do additional profound meaning.

The verses that fall under our examination here are:  1:54-56; 2:39; 2:75-76; 3:38; and 3:47.  They are presented in order as they appear in Liber Legis.

1:54-56:

“Change not as much as the style of a letter”:  style=81=letter.

“thou, o prophet, shalt not behold all these mysteries hidden therein”:

behold all=71=Thoth.  Thoth, under the name Tahuti, is referenced in 2:39 as being associated with the “child of the Prophet”.  This is because the source of the dynamis that inspired this second child or Dynasthai was Leah Hirsig, a.k.a. Soror Alostrael 31-666-31, whose title was “The Ape of Thoth”.  She died in the 71st year of the Thelemic Age, which began with the reception of the Law of Thelema in 1904 e.v.

mysteries hidden=177=The Scarlet Woman

therein=79=Tahuti

“The child of thy bowels, he shall behold them”:

he shall behold=111=secret key (see 1:46 and 1:48)

of thy bowels=150=expected house (“Expect him not from the East, nor from the West; for from no expected house cometh that child”)

“Aum! All words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. But thou hast all in the clear light, and some, though not all, in the dark”:

Aum=35=Nu (the Sakti-force which manifests in the Scarlet Woman)

words=79=Tahuti

of the equation=156=knowest not.  This is also the value of Babalon in Hebrew; and Babalon is of course another name for the universal force of the Scarlet Woman.

the clear light=128=expound it (see 2:76)

in the clear light=151=tell them this (see again 2:76)

2:39:

“A feast for Tahuti and the child of the Prophet— secret, O Prophet!”

for Tahuti and the child of the Prophet=358=awake the lust & worship of the Snake (see 3:34; this “lust & worship of the Snake” is the phallic “sex magick” that breeds the dynamis that motivates and energizes the “magical child” with its Current).

The entire verse numbers 593=H KOKKINE GYNE + THE SCARLET WOMAN + TO MEGA THERION + THE GREAT BEAST.

2:75-76:

“Aye! listen to the numbers & the words”:

Aye! listen to the numbers & the words: 4 6 3 8 A B K 2 4 A L G M O R 3 Y X 24 89 R P S T O V A L = 777, the one to follow 666.

Aye=31=the Key of the Law, AL, in Hebrew and Greek.

listen=79=Tahuti

numbers+words=171=Thou knowest

“What meaneth this, o prophet? Thou knowest not; nor shalt thou know ever”:

o prophet=113=know ever

Thou knowest not=220=the number of verses in The Book of the Law.

nor shalt thou=171=numbers+words

“There cometh one to follow thee: he shall expound it”:

cometh one=98=prophet

There cometh one to follow=272=Into the House of Ra and Tum (see below, 3:38)

to follow thee=156=Thou knowest not

“But remember, o chosen one, to be me; to follow the love of Nu in the star-lit heaven; to look forth upon men, to tell them this glad word”:

remember=79=Tahuti

chosen one=98=prophet

to be me=60=Aiwaz

of Nu=56=Nu in Hebrew

star-lit heaven=154=There cometh one

the love of Nu in the star-lit heaven=353=secret that hath not yet been revealed (see 2:2)

tell them this=151=in the clear light (see 1:56)

word=60=Aiwaz

3:38:

“So that thy light is in me; & its red flame is as a sword in my hand to push thy order”:

red flame=64=Thelema

thy order=113=o prophet

as a sword in my hand=188=child of the Prophet

“There is a secret door that I shall make to establish thy way in all the quarters”:

door=52=stele in Greek (see Crowley’s commentary to 3:19)

a secret door=123=Bes-na-Maut.  This is also the value of “the Sphinx”.

“The light is mine; its rays consume
Me: I have made a secret door
Into the House of Ra and Tum,
Of Khephra and of Ahathoor.
I am thy Theban, O Mentu,
The prophet Ankh-af-na-khonsu!
By Bes-na-Maut my breast I beat;
By wise Ta-Nech I weave my spell.
Show thy star-splendour, O Nuit!
Bid me within thine House to dwell,
O wingèd snake of light, Hadit!

Abide with me, Ra-Hoor-Khuit”:

a secret door Into the House of Ra and Tum=395, the value of the string of numbers and words constituting half of the riddle of Aiwass.

snake of light=127=Hadit burning.  Also the value of the phrase, “That is easy”.  (See Crowley’s commentary to 3:40 for both of these significant phrases.)

Ankh-af-na-khonsu=144=Ra-Hoor-Khuit

3:47:

“This book shall be translated into all tongues: but always with the original in the writing of the Beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no Beast shall divine”:

in the chance shape of the letters=292=thy way in all the quarters (3:38)

“Let him not seek to try: but one cometh after him, whence I say not, who shall discover the Key of it all. Then this line drawn is a key: then this circle squared in its failure is a key also. And Abrahadabra. It shall be his child & that strangely. Let him not seek after this; for thereby alone can he fall from it”:

this line drawn=156=of the equation.  Also Babalon in Hebrew.

circle squared=135=H Kokkine Gyne (“The Scarlet Woman” in Gr.)

a key also=89=Therion (“Beast” in Gr.)

strangely=121=to follow (see 2:76)  This is also the value of “Beast & his Bride” from 3:22, thus suggesting sex magick again.  As does the following computation:

his child & that strangely=242=lust & power of lust (from 3:27)

Let him not seek after this=262=the spell of Ra-Hoor-Khuit (from 3:2)

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