An Abbey Of Thelema, By Frater Pyramidatus

AN ABBEY OF THELEMA By Frater Pyramidatus

RABELAIS, FRAÇOIS circa 1494 – 1553 Rabelais was born at Chinon on the Vienne, and his father was a lawyer and landowner. In 1520 he joined a Franciscan friary, only to get into trouble for wishing to learn Greek. He converted to the Benedictines hoping for more liberal treatment. In Paris he left the monastic life, and became a priest. In 1530 he enrolled at medical school in Montpellier University, and achieved the Bachelor of Medicine three months later. He soon published The Terrible Deeds and Acts of Prowess of Pantagruel, King of the Dispodes, one of the five books which composes Gargantua and Pantagruel, for which he is most famous. It is a satirical of the church hierarchy, and the pomposity of the day’s intellectual and philosophical climate, and employs a uniquely lurid and frenetic literary style. Rabelais stood between the age of oppressive ecclesiastical authority, and that of the humanist enlightenment. He was persecuted for his work, and he stands as a pleasurably defiant, and rustically humorous, intellectual, incapable of forgetting his pagan roots. Chapter 52 of the first book is called How Gargantua had the Abbey of Thélème built for the Monk and initiates a poetically marvellous account of the diametric opposite of the monasteries of his period. Here he inverts as best he can all the conventional monastic strictures he was acquanted with, the only law of the Abbey being ‘DO WHAT YOU WILL’; all this being obviously an anachronistic echo of Crowley’s theology. We find the monks and nuns of the Abbey are, most importantly, happy and content – and not Satanic (ie. invertedly Christain) as one might expect – they lead luxuriant and active lives, unequalled for majesty and opulence. He is thus important in Thelema for stating, once and for all, that human happiness lies in this world, and not an imagined afterlife. The wild imagery of Gargantua and Pantagruel must have deeply influenced the young Aleister Crowley, and it became central to his entire philosophy. Mentioned in the litany of the Gnostic Saints in Liber 15.

Chapter 1.LII. How Gargantua caused to be built for the Monk the Abbey of Theleme. There was left only the monk to provide for, whom Gargantua would have made Abbot of Seville, but he refused it. He would have given him the Abbey of Bourgueil, or of Sanct Florent, which was better, or both, if it pleased him; but the monk gave him a very peremptory answer, that he would never take upon him the charge nor government of monks. For how shall I be able, said he, to rule over others, that have not full power and command of myself? If you think I have done you, or may hereafter do any acceptable service, give me leave to found an abbey after my own mind and fancy. The motion pleased Gargantua very well, who thereupon offered him all the country of Theleme by the river of Loire till within two leagues of the great forest of Port-Huaulx. The monk then requested Gargantua to institute his religious order contrary to all others. First, then, said Gargantua, you must not build a wall about your convent, for all other abbeys are strongly walled and mured about. See, said the monk, and not without cause (seeing wall and mur signify but one and the same thing); where there is mur before and mur behind, there is store of murmur, envy, and mutual conspiracy. Moreover, seeing there are certain convents in the world whereof the custom is, if any woman come in, I mean chaste and honest women, they immediately sweep the ground which they have trod upon; therefore was it ordained, that if any man or woman entered into religious orders should by chance come within this new abbey, all the rooms should be thoroughly washed and cleansed through which they had passed. And because in all other monasteries and nunneries all is compassed, limited, and regulated by hours, it was decreed that in this new structure there should be neither clock nor dial, but that according to the opportunities and incident occasions all their hours should be disposed of; for, said Gargantua, the greatest loss of time that I know is to count the hours. What good comes of it? Nor can there be any greater dotage in the world than for one to guide and direct his courses by the sound of a bell, and not by his own judgment and discretion. Item, Because at that time they put no women into nunneries but such as were either purblind, blinkards, lame, crooked, ill-favoured, misshapen, fools, senseless, spoiled, or corrupt; nor encloistered any men but those that were either sickly, subject to defluxions, ill-bred louts, simple sots, or peevish trouble-houses. But to the purpose, said the monk. A woman that is neither fair nor good, to what use serves she? To make a nun of, said Gargantua. Yea, said the monk, and to make shirts and smocks. Therefore was it ordained that into this religious order should be admitted

no women that were not fair, well-featured, and of a sweet disposition; nor men that were not comely, personable, and well conditioned. Item, Because in the convents of women men come not but underhand, privily, and by stealth, it was therefore enacted that in this house there shall be no women in case there be not men, nor men in case there be not women. Item, Because both men and women that are received into religious orders after the expiring of their noviciate or probation year were constrained and forced perpetually to stay there all the days of their life, it was therefore ordered that all whatever, men or women, admitted within this abbey, should have full leave to depart with peace and contentment whensoever it should seem good to them so to do. Item, for that the religious men and women did ordinarily make three vows, to wit, those of chastity, poverty, and obedience, it was therefore constituted and appointed that in this convent they might be honourably married, that they might be rich, and live at liberty. In regard of the legitimate time of the persons to be initiated, and years under and above which they were not capable of reception, the women were to be admitted from ten till fifteen, and the men from twelve till eighteen.

Chapter 1.LIII. How the abbey of the Thelemites was built and endowed. For the fabric and furniture of the abbey Gargantua caused to be delivered out in ready money seven-and-twenty hundred thousand, eight hundred and one-and-thirty of those golden rams of Berry which have a sheep stamped on the one side and a flowered cross on the other; and for every year, until the whole work were completed, he allotted threescore nine thousand crowns of the sun, and as many of the seven stars, to be charged all upon the receipt of the custom. For the foundation and maintenance thereof for ever, he settled a perpetual fee-farm-rent of three-and-twenty hundred, three score and nine thousand, five hundred and fourteen rose nobles, exempted from all homage, fealty, service, or burden whatsoever, and payable every year at the gate of the abbey; and of this by letters patent passed a very good grant. The architecture was in a figure hexagonal, and in such a fashion that in every one of the six corners there was built a great round tower of threescore foot in diameter, and were all of a like form and bigness. Upon the north side ran along the river of Loire, on the bank whereof was situated the tower called Arctic. Going towards the east, there was another called Calaer,--the next following Anatole,--the next Mesembrine,--the next Hesperia, and the last Criere. Every tower was distant from other the space of three hundred and twelve paces. The whole edifice was everywhere six storeys high, reckoning the cellars underground for one. The second was arched after the fashion of a basket-handle; the rest were ceiled with pure wainscot, flourished with Flanders fretwork, in the form of the foot of a lamp, and covered above with fine slates, with an endorsement of lead, carrying the antique figures of little puppets and animals of all sorts, notably well suited to one another, and gilt, together with the gutters, which, jutting without the walls from betwixt the crossbars in a diagonal figure, painted with gold and azure, reached to the very ground, where they ended into great conduit-pipes, which carried

all away unto the river from under the house. This same building was a hundred times more sumptuous and magnificent than ever was Bonnivet, Chambourg, or Chantilly; for there were in it nine thousand, three hundred and two-and-thirty chambers, every one whereof had a withdrawing-room, a handsome closet, a wardrobe, an oratory, and neat passage, leading into a great and spacious hall. Between every tower in the midst of the said body of building there was a pair of winding, such as we now call lantern stairs, whereof the steps were part of porphyry, which is a dark red marble spotted with white, part of Numidian stone, which is a kind of yellowishly-streaked marble upon various colours, and part of serpentine marble, with light spots on a dark green ground, each of those steps being two-and-twenty foot in length and three fingers thick, and the just number of twelve betwixt every rest, or, as we now term it, landing-place. In every resting-place were two fair antique arches where the light came in: and by those they went into a cabinet, made even with and of the breadth of the said winding, and the reascending above the roofs of the house ended conically in a pavilion. By that vise or winding they entered on every side into a great hall, and from the halls into the chambers. From the Arctic tower unto the Criere were the fair great libraries in Greek, Latin, Hebrew, French, Italian, and Spanish, respectively distributed in their several cantons, according to the diversity of these languages. In the midst there was a wonderful scalier or winding-stair, the entry whereof was without the house, in a vault or arch six fathom broad. It was made in such symmetry and largeness that six men-at-arms with their lances in their rests might together in a breast ride all up to the very top of all the palace. From the tower Anatole to the Mesembrine were fair spacious galleries, all coloured over and painted with the ancient prowesses, histories, and descriptions of the world. In the midst thereof there was likewise such another ascent and gate as we said there was on the river-side. Upon that gate was written in great antique letters that which followeth.

Chapter 1.LIV. The inscription set upon the great gate of Theleme. Here enter not vile bigots, hypocrites, Externally devoted apes, base snites, Puffed-up, wry-necked beasts, worse than the Huns, Or Ostrogoths, forerunners of baboons: Cursed snakes, dissembled varlets, seeming sancts, Slipshod caffards, beggars pretending wants, Fat chuffcats, smell-feast knockers, doltish gulls, Out-strouting cluster-fists, contentious bulls, Fomenters of divisions and debates, Elsewhere, not here, make sale of your deceits. Your filthy trumperies Stuffed with pernicious lies (Not worth a bubble), Would do but trouble Our earthly paradise, Your filthy trumperies.

Here enter not attorneys, barristers, Nor bridle-champing law-practitioners: Clerks, commissaries, scribes, nor pharisees, Wilful disturbers of the people's ease: Judges, destroyers, with an unjust breath, Of honest men, like dogs, even unto death. Your salary is at the gibbet-foot: Go drink there! for we do not here fly out On those excessive courses, which may draw A waiting on your courts by suits in law. Lawsuits, debates, and wrangling Hence are exiled, and jangling. Here we are very Frolic and merry, And free from all entangling, Lawsuits, debates, and wrangling. Here enter not base pinching usurers, Pelf-lickers, everlasting gatherers, Gold-graspers, coin-gripers, gulpers of mists, Niggish deformed sots, who, though your chests Vast sums of money should to you afford, Would ne'ertheless add more unto that hoard, And yet not be content,--you clunchfist dastards, Insatiable fiends, and Pluto's bastards, Greedy devourers, chichy sneakbill rogues, Hell-mastiffs gnaw your bones, you ravenous dogs. You beastly-looking fellows, Reason doth plainly tell us That we should not To you allot Room here, but at the gallows, You beastly-looking fellows. Here enter not fond makers of demurs In love adventures, peevish, jealous curs, Sad pensive dotards, raisers of garboils, Hags, goblins, ghosts, firebrands of household broils, Nor drunkards, liars, cowards, cheaters, clowns, Thieves, cannibals, faces o'ercast with frowns, Nor lazy slugs, envious, covetous, Nor blockish, cruel, nor too credulous,-Here mangy, pocky folks shall have no place, No ugly lusks, nor persons of disgrace. Grace, honour, praise, delight, Here sojourn day and night. Sound bodies lined With a good mind, Do here pursue with might Grace, honour, praise, delight. Here enter you, and welcome from our hearts,

All noble sparks, endowed with gallant parts. This is the glorious place, which bravely shall Afford wherewith to entertain you all. Were you a thousand, here you shall not want For anything; for what you'll ask we'll grant. Stay here, you lively, jovial, handsome, brisk, Gay, witty, frolic, cheerful, merry, frisk, Spruce, jocund, courteous, furtherers of trades, And, in a word, all worthy gentle blades. Blades of heroic breasts Shall taste here of the feasts, Both privily And civilly Of the celestial guests, Blades of heroic breasts. Here enter you, pure, honest, faithful, true Expounders of the Scriptures old and new. Whose glosses do not blind our reason, but Make it to see the clearer, and who shut Its passages from hatred, avarice, Pride, factions, covenants, and all sort of vice. Come, settle here a charitable faith, Which neighbourly affection nourisheth. And whose light chaseth all corrupters hence, Of the blest word, from the aforesaid sense. The holy sacred Word, May it always afford T' us all in common, Both man and woman, A spiritual shield and sword, The holy sacred Word. Here enter you all ladies of high birth, Delicious, stately, charming, full of mirth, Ingenious, lovely, miniard, proper, fair, Magnetic, graceful, splendid, pleasant, rare, Obliging, sprightly, virtuous, young, solacious, Kind, neat, quick, feat, bright, compt, ripe, choice, dear, precious. Alluring, courtly, comely, fine, complete, Wise, personable, ravishing, and sweet, Come joys enjoy. The Lord celestial Hath given enough wherewith to please us all. Gold give us, God forgive us, And from all woes relieve us; That we the treasure May reap of pleasure, And shun whate'er is grievous, Gold give us, God forgive us.

Chapter 1.LV. What manner of dwelling the Thelemites had. In the middle of the lower court there was a stately fountain of fair alabaster. Upon the top thereof stood the three Graces, with their cornucopias, or horns of abundance, and did jet out the water at their breasts, mouth, ears, eyes, and other open passages of the body. The inside of the buildings in this lower court stood upon great pillars of chalcedony stone and porphyry marble made archways after a goodly antique fashion. Within those were spacious galleries, long and large, adorned with curious pictures, the horns of bucks and unicorns: with rhinoceroses, water-horses called hippopotames, the teeth and tusks of elephants, and other things well worth the beholding. The lodging of the ladies, for so we may call those gallant women, took up all from the tower Arctic unto the gate Mesembrine. The men possessed the rest. Before the said lodging of the ladies, that they might have their recreation, between the two first towers, on the outside, were placed the tiltyard, the barriers or lists for tournaments, the hippodrome or riding-court, the theatre or public playhouse, and natatory or place to swim in, with most admirable baths in three stages, situated above one another, well furnished with all necessary accommodation, and store of myrtle-water. By the river-side was the fair garden of pleasure, and in the midst of that the glorious labyrinth. Between the two other towers were the courts for the tennis and the balloon. Towards the tower Criere stood the orchard full of all fruit-trees, set and ranged in a quincuncial order. At the end of that was the great park, abounding with all sort of venison. Betwixt the third couple of towers were the butts and marks for shooting with a snapwork gun, an ordinary bow for common archery, or with a crossbow. The office-houses were without the tower Hesperia, of one storey high. The stables were beyond the offices, and before them stood the falconry, managed by ostrich-keepers and falconers very expert in the art, and it was yearly supplied and furnished by the Candians, Venetians, Sarmates, now called Muscoviters, with all sorts of most excellent hawks, eagles, gerfalcons, goshawks, sacres, lanners, falcons, sparrowhawks, marlins, and other kinds of them, so gentle and perfectly well manned, that, flying of themselves sometimes from the castle for their own disport, they would not fail to catch whatever they encountered. The venery, where the beagles and hounds were kept, was a little farther off, drawing towards the park. All the halls, chambers, and closets or cabinets were richly hung with tapestry and hangings of divers sorts, according to the variety of the seasons of the year. All the pavements and floors were covered with green cloth. The beds were all embroidered. In every back-chamber or withdrawing-room there was a looking-glass of pure crystal set in a frame of fine gold, garnished all about with pearls, and was of such greatness that it would represent to the full the whole lineaments and proportion of the person that stood before it. At the going out of the halls which belong to the ladies' lodgings were the perfumers and trimmers through whose hands the gallants passed when they were to visit the ladies. Those sweet artificers did every morning furnish the ladies' chambers with the spirit of roses, orange-flower-water, and angelica; and to each of them gave a little precious casket vapouring forth the most odoriferous exhalations of the choicest aromatical scents.

Chapter 1.LVI. How the men and women of the religious order of Theleme were apparelled. The ladies at the foundation of this order were apparelled after their own pleasure and liking; but, since that of their own accord and free will they have reformed themselves, their accoutrement is in manner as followeth. They wore stockings of scarlet crimson, or ingrained purple dye, which reached just three inches above the knee, having a list beautified with exquisite embroideries and rare incisions of the cutter's art. Their garters were of the colour of their bracelets, and circled the knee a little both over and under. Their shoes, pumps, and slippers were either of red, violet, or crimson-velvet, pinked and jagged like lobster waddles. Next to their smock they put on the pretty kirtle or vasquin of pure silk camlet: above that went the taffety or tabby farthingale, of white, red, tawny, grey, or of any other colour. Above this taffety petticoat they had another of cloth of tissue or brocade, embroidered with fine gold and interlaced with needlework, or as they thought good, and according to the temperature and disposition of the weather had their upper coats of satin, damask, or velvet, and those either orange, tawny, green, ash-coloured, blue, yellow, bright red, crimson, or white, and so forth; or had them of cloth of gold, cloth of silver, or some other choice stuff, enriched with purl, or embroidered according to the dignity of the festival days and times wherein they wore them. Their gowns, being still correspondent to the season, were either of cloth of gold frizzled with a silver-raised work; of red satin, covered with gold purl; of tabby, or taffety, white, blue, black, tawny, &c., of silk serge, silk camlet, velvet, cloth of silver, silver tissue, cloth of gold, gold wire, figured velvet, or figured satin tinselled and overcast with golden threads, in divers variously purfled draughts. In the summer some days instead of gowns they wore light handsome mantles, made either of the stuff of the aforesaid attire, or like Moresco rugs, of violet velvet frizzled, with a raised work of gold upon silver purl, or with a knotted cord-work of gold embroidery, everywhere garnished with little Indian pearls. They always carried a fair panache, or plume of feathers, of the colour of their muff, bravely adorned and tricked out with glistering spangles of gold. In the winter time they had their taffety gowns of all colours, as above-named, and those lined with the rich furrings of hind-wolves, or speckled lynxes, black-spotted weasels, martlet skins of Calabria, sables, and other costly furs of an inestimable value. Their beads, rings, bracelets, collars, carcanets, and neck-chains were all of precious stones, such as carbuncles, rubies, baleus, diamonds, sapphires, emeralds, turquoises, garnets, agates, beryls, and excellent margarites. Their head-dressing also varied with the season of the year, according to which they decked themselves. In winter it was of the French fashion; in the spring, of the Spanish; in summer, of the fashion of Tuscany, except only upon the holy days and Sundays, at which times they were accoutred in the French mode, because they accounted it more honourable and better befitting the garb of a matronal pudicity. The men were apparelled after their fashion. Their stockings were of

tamine or of cloth serge, of white, black, scarlet, or some other ingrained colour. Their breeches were of velvet, of the same colour with their stockings, or very near, embroidered and cut according to their fancy. Their doublet was of cloth of gold, of cloth of silver, of velvet, satin, damask, taffeties, &c., of the same colours, cut, embroidered, and suitably trimmed up in perfection. The points were of silk of the same colours; the tags were of gold well enamelled. Their coats and jerkins were of cloth of gold, cloth of silver, gold, tissue or velvet embroidered, as they thought fit. Their gowns were every whit as costly as those of the ladies. Their girdles were of silks, of the colour of their doublets. Every one had a gallant sword by his side, the hilt and handle whereof were gilt, and the scabbard of velvet, of the colour of his breeches, with a chape of gold, and pure goldsmith's work. The dagger was of the same. Their caps or bonnets were of black velvet, adorned with jewels and buttons of gold. Upon that they wore a white plume, most prettily and minion-like parted by so many rows of gold spangles, at the end whereof hung dangling in a more sparkling resplendency fair rubies, emeralds, diamonds, &c., but there was such a sympathy betwixt the gallants and the ladies, that every day they were apparelled in the same livery. And that they might not miss, there were certain gentlemen appointed to tell the youths every morning what vestments the ladies would on that day wear: for all was done according to the pleasure of the ladies. In these so handsome clothes, and habiliments so rich, think not that either one or other of either sex did waste any time at all; for the masters of the wardrobes had all their raiments and apparel so ready for every morning, and the chamber-ladies so well skilled, that in a trice they would be dressed and completely in their clothes from head to foot. And to have those accoutrements with the more conveniency, there was about the wood of Theleme a row of houses of the extent of half a league, very neat and cleanly, wherein dwelt the goldsmiths, lapidaries, jewellers, embroiderers, tailors, gold-drawers, velvet-weavers, tapestry-makers and upholsterers, who wrought there every one in his own trade, and all for the aforesaid jolly friars and nuns of the new stamp. They were furnished with matter and stuff from the hands of the Lord Nausiclete, who every year brought them seven ships from the Perlas and Cannibal Islands, laden with ingots of gold, with raw silk, with pearls and precious stones. And if any margarites, called unions, began to grow old and lose somewhat of their natural whiteness and lustre, those with their art they did renew by tendering them to eat to some pretty cocks, as they use to give casting unto hawks.

Chapter 1.LVII. How the Thelemites were governed, and of their manner of living. All their life was spent not in laws, statutes, or rules, but according to their own free will and pleasure. They rose out of their beds when they thought good; they did eat, drink, labour, sleep, when they had a mind to it and were disposed for it. None did awake them, none did offer to constrain them to eat, drink, nor to do any other thing; for so had Gargantua established it. In all their rule and strictest tie of their order there was but this one clause to be observed, Do What Thou Wilt;

because men that are free, well-born, well-bred, and conversant in honest companies, have naturally an instinct and spur that prompteth them unto virtuous actions, and withdraws them from vice, which is called honour. Those same men, when by base subjection and constraint they are brought under and kept down, turn aside from that noble disposition by which they formerly were inclined to virtue, to shake off and break that bond of servitude wherein they are so tyrannously enslaved; for it is agreeable with the nature of man to long after things forbidden and to desire what is denied us. By this liberty they entered into a very laudable emulation to do all of them what they saw did please one. If any of the gallants or ladies should say, Let us drink, they would all drink. If any one of them said, Let us play, they all played. If one said, Let us go a-walking into the fields they went all. If it were to go a-hawking or a-hunting, the ladies mounted upon dainty well-paced nags, seated in a stately palfrey saddle, carried on their lovely fists, miniardly begloved every one of them, either a sparrowhawk or a laneret or a marlin, and the young gallants carried the other kinds of hawks. So nobly were they taught, that there was neither he nor she amongst them but could read, write, sing, play upon several musical instruments, speak five or six several languages, and compose in them all very quaintly, both in verse and prose. Never were seen so valiant knights, so noble and worthy, so dexterous and skilful both on foot and a-horse-back, more brisk and lively, more nimble and quick, or better handling all manner of weapons than were there. Never were seen ladies so proper and handsome, so miniard and dainty, less froward, or more ready with their hand and with their needle in every honest and free action belonging to that sex, than were there. For this reason, when the time came that any man of the said abbey, either at the request of his parents, or for some other cause, had a mind to go out of it, he carried along with him one of the ladies, namely, her whom he had before that chosen for his mistress, and (they) were married together. And if they had formerly in Theleme lived in good devotion and amity, they did continue therein and increase it to a greater height in their state of matrimony; and did entertain that mutual love till the very last day of their life, in no less vigour and fervency than at the very day of their wedding. Here must not I forget to set down unto you a riddle which was found under the ground as they were laying the foundation of the abbey, engraven in a copper plate, and it was thus as followeth.

Chapter 1.LVIII. A prophetical Riddle. Poor mortals, who wait for a happy day, Cheer up your hearts, and hear what I shall say: If it be lawful firmly to believe That the celestial bodies can us give Wisdom to judge of things that are not yet; Or if from heaven such wisdom we may get As may with confidence make us discourse Of years to come, their destiny and course; I to my hearers give to understand That this next winter, though it be at hand,

Yea and before, there shall appear a race Of men who, loth to sit still in one place, Shall boldly go before all people's eyes, Suborning men of divers qualities To draw them unto covenants and sides, In such a manner that, whate'er betides, They'll move you, if you give them ear, no doubt, With both your friends and kindred to fall out. They'll make a vassal to gain-stand his lord, And children their own parents; in a word, All reverence shall then be banished, No true respect to other shall be had. They'll say that every man should have his turn, Both in his going forth and his return; And hereupon there shall arise such woes, Such jarrings, and confused to's and fro's, That never were in history such coils Set down as yet, such tumults and garboils. Then shall you many gallant men see by Valour stirr'd up, and youthful fervency, Who, trusting too much in their hopeful time, Live but a while, and perish in their prime. Neither shall any, who this course shall run, Leave off the race which he hath once begun, Till they the heavens with noise by their contention Have fill'd, and with their steps the earth's dimension. Then those shall have no less authority, That have no faith, than those that will not lie; For all shall be governed by a rude, Base, ignorant, and foolish multitude; The veriest lout of all shall be their judge, O horrible and dangerous deluge! Deluge I call it, and that for good reason, For this shall be omitted in no season; Nor shall the earth of this foul stir be free, Till suddenly you in great store shall see The waters issue out, with whose streams the Most moderate of all shall moistened be, And justly too; because they did not spare The flocks of beasts that innocentest are, But did their sinews and their bowels take, Not to the gods a sacrifice to make, But usually to serve themselves for sport: And now consider, I do you exhort, In such commotions so continual, What rest can take the globe terrestrial? Most happy then are they, that can it hold, And use it carefully as precious gold, By keeping it in gaol, whence it shall have No help but him who being to it gave. And to increase his mournful accident, The sun, before it set in th' occident, Shall cease to dart upon it any light, More than in an eclipse, or in the night,-So that at once its favour shall be gone, And liberty with it be left alone.

And yet, before it come to ruin thus, Its quaking shall be as impetuous As Aetna's was when Titan's sons lay under, And yield, when lost, a fearful sound like thunder. Inarime did not more quickly move, When Typheus did the vast huge hills remove, And for despite into the sea them threw. Thus shall it then be lost by ways not few, And changed suddenly, when those that have it To other men that after come shall leave it. Then shall it be high time to cease from this So long, so great, so tedious exercise; For the great waters told you now by me, Will make each think where his retreat shall be; And yet, before that they be clean disperst, You may behold in th' air, where nought was erst, The burning heat of a great flame to rise, Lick up the water, and the enterprise. It resteth after those things to declare, That those shall sit content who chosen are, With all good things, and with celestial man (ne,) And richly recompensed every man: The others at the last all stripp'd shall be, That after this great work all men may see, How each shall have his due. This is their lot; O he is worthy praise that shrinketh not! No sooner was this enigmatical monument read over, but Gargantua, fetching a very deep sigh, said unto those that stood by, It is not now only, I perceive, that people called to the faith of the gospel, and convinced with the certainty of evangelical truths, are persecuted. But happy is that man that shall not be scandalized, but shall always continue to the end in aiming at that mark which God by his dear Son hath set before us, without being distracted or diverted by his carnal affections and depraved nature. The monk then said, What do you think in your conscience is meant and signified by this riddle? What? said Gargantua,--the progress and carrying on of the divine truth. By St. Goderan, said the monk, that is not my exposition. It is the style of the prophet Merlin. Make upon it as many grave allegories and glosses as you will, and dote upon it you and the rest of the world as long as you please; for my part, I can conceive no other meaning in it but a description of a set at tennis in dark and obscure terms. The suborners of men are the makers of matches, which are commonly friends. After the two chases are made, he that was in the upper end of the tennis-court goeth out, and the other cometh in. They believe the first that saith the ball was over or under the line. The waters are the heats that the players take till they sweat again. The cords of the rackets are made of the guts of sheep or goats. The globe terrestrial is the tennis-ball. After playing, when the game is done, they refresh themselves before a clear fire, and change their shirts; and very willingly they make all good cheer, but most merrily those that have gained. And so, farewell!

The Extended and Illustrated Commentary for ‘Liber

‫ תא‬vel Via Vitae sub figurậ CCCCI’

OPEIG REMARKS It seems that Crowley’s early efforts to establish an Abbey of Thelema in 1920’s Sicily was short lived at best and in all likelihood a catastrophic failure. This is unfortunate for modern Thelemites who still feel slightly jaded that their faith is not as firmly established as it should be. What follows is an extended commentary on Liber ATh, one of the ‘apocryphal’ texts of the Order, as it is not found on any listings of the official syllabus. It was discovered by the author on the electronic web, much to his surprise, but he has found no proof that is an Official Document, or indeed of who even wrote it in the first place. Notwithstanding this it is a remarkable document that gives us much food for thought, and it provides the perfect ground plan for a modern working Thelemic Abbey. We can only wonder how much the mistakes of Cefalu (‘che – fa – loo’) moulded this as a prototype set of articles…

It may shock some people to think of an Abbey as anything less than a hedonistic, drug induced coma of unbridled revelry, orgia and sensualism; this being the general misconception concerning our tradition in general. We must remember that the epitome of militant individualism that the Abbey presents us with must have a fairly good backbone of stern discipline if it is to be a success. We cannot allow anything to interfere with the True Will, and this is difficult enough for one person, let alone the eleven or so that are prescribed for each institution. So these seemingly futile rules are fully necessary for a proper functioning of Will and force, so that no two people collide on their chosen courses. Are the 44 Articles the basis for just another mind control cult? I do not think so, but it is obviously open for abuse by an Abbot who finds himself on the path to the Black Brothers, or who is an egomaniac. However, it is implicit in the Articles that a person may leave at any time, and this in good spirit, without fear of persecution or ridicule. Also the fact that there is an upper limit on the amount of members makes it highly incongruent with the majority of so called ‘cults’. Thelema is a philosophy and mystical system that is geared towards empowering individuals as opposed to influencing crowds of people with just another processed globule of religious and social dogma. The author intends this commentary to be a practical as possible and hopes it will form an expedient to others who wish to experiment on this chosen line.

LIBER ATH VEL VIA VITAE Sub Figura CCCCI

‘Liber ATh vel Via Vitae’ is the correct wording as ‘ATh’ is the transliteration of two Hebrew letters Aleph ‫ א‬and Tau ‫ ת‬rather than three letters as a complete capitalization would suggest. ‫ את‬is a Hebrew word for the Element of Spirit (or the crown of the four lesser Elements of Fire, Water, Air and Earth), and in Liber D is given as – ‘Essence; ‘the’’. It has the value of 401, which is a Prime Number, and is numerically equivalent with the Hebrew ‘Arar’ ‫ ארר‬which means ‘cursing’. More importantly these two letters are the first and final Paths on the Tree of Life. ATH by Latin gematria equals 410 which is the value of the Hebrew word ‘Mishkin’ ‫ משכן‬which means 'The Tabernacle'. In Greek gematria ATh (ΑΘ) totals ten, which is the number of Malkuth and materiality, or, arguably, buildings and architecture. ‘Via Vitae’ means ‘way of life’.

THE RULE OF THE ABBEY OF THELEMA -Ad Salutem ThelemaThis roughly translates as ‘in salutations of Thelema’.

[IMAGE] There presumably was an illustration in the original document hence the otherwise inexplicable insert of [IMAGE], however the author only had access to a simple ASCII file, which obviously does not support images. I expect it would have had something to do with Liber AL, and have a sneeking suspicion it may have been one of Charles Manson’s drawings.

"Ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour & pride; but always in the love of me, and so shall ye come to my joy." (CCXX, I, 61) "Thus ye have star & star, system & system; let not one know well the other!" (ibid, I, 50) These verses are from The Book of the Law and it would be improper for the author to comment on them. In Thelema one is encouraged to interpret the Law by oneself and not to be swayed by others. Again, the author is unsure what image was present on the initial document, as the one he used was in a very simple format.

ARTICLE ONE. The Abbey of Thelema shall consist of aspirants to the Great White Brotherhood, or A.·. A.·., of both sexes and sexual preferences.

TAROT – ASPIRATION = ART, KEY 14 – This reminds us of the Veil of Qesheth which the aspirant hopes to cross. Also the correspondence of Sagittarius being the archetype of higher learning. NEW ASPIRANTS = OPPRESSION, THE TEN OF WANDS – We have here the station of Malkuth, the first stage of the Path, the ferocity of the sublunary, the initiation of the mystical ascent. This article automatically sets the scene for the rest of the book differing, as it does, from every other monastic norm previously established. For hundreds of years religious recluses have preferred to mix only with their own gender; however Liber ATh considers this anathema to the principles of the New Aeon. In this apparently more enlightened age not only have we attained a great deal of sexual equality but also of sexual freedom, even to point where the ‘gross’ act is raised to the level of a spiritual sacrament. By both sexual preferences we mean an honest inclusion of homosexuals and bisexuals, and possibly some of the ‘kinkier’ types although the author thinks it unnecessary to list these. The Great White Brotherhood is the ageless Order who from time to time have sent spiritual masters to Earth to help guide humanity’s evolution. In The Heart of the Master Crowley gives Fu-Hsi, Lao-Tze, Gautama, Zerdusht, Pythagoras, Dionysus, Osiris, Apollon, Plotinus, Jacobus Burgundus Molensis, Mohammed, Sir Edward Kelly and Christian Rosencreutz as previous messengers delivered to us by this great Order. I again quote – ‘Then my Instructor showed me that the Brotherhood send forth one of Their fellows every two thousand years, bringing one Word to serve Mankind as a new Formula of Magick, that it may take one further step on the long road that leadeth to Perfection.’ See also the list of Gnostic Saints given in The Gnostic Mass, Liber 15. It is correct to assume that the A.·. A.·. is the vehicle of the GWB and not vice versa, as we must assume that Crowley’s original order may only have a short life span when we thinking in terms of thousands of years.

ARTICLE TWO. The rite of initiation in the Abbey of Thelema shall take the form of a matrimonial union between the monk or nun and 666 or 156, according to his or her biological identity. The new monk or nun shall take a new name based on the Holy Books of Thelema.

TAROT – MATRIMONIAL UNION = LOVE, THE TWO OF CUPS – The inevitability of supernal wisdom. The glyph of Venus

T which encompasses all the Sephiroth when projected onto the Tree of Life.

666 and 156 are the values of ‘To Mega Therion’ ΤΟ ΜΕΓΑ ΘΗΡΙΟΝ, which means ‘The Great Wild Beast’ and Babalon ‫ באבאלען‬who is the ‘Victorious Queen’. This symbolism comes directly from Revelations 17:3-6 – ‘So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her I wondered in great admiration.’ Crowley’s esoteric interpretation of Babalon and the Beast is found on Key 11 of the Thoth Tarot. Below are 260 names found in the A.·. A.·. Publications in Class A. Everything spelt with an uppercase initial is included, gods, places, person names and Crowley’s poetic license in capatilising common nouns. This list provides a wonderful example of the polytheism and catholicity of the present movement: (A) A’Ano’nin, Abaddon, Abel, Abomination of Desolation, Abrahadabra, Adami , Adonai, Adonis, Ægean, Agnus Dei, Ahathoor, Ahrimanes, Aia, Aiwass, Al A’in, Aldebaran, Alpha Centauri, Ammenti, AmmonRa, Amoun, Amprodias, Amrit, Angel of Death, Ankh-af-na-khonsu, Aormuzdi, Apep, Apis, Apollo, Apophis, Aquila, Ararita, Asar, Astor, Attis, Avé, (B) Babalon, Bacchus, Bahlasti, Baphomet, Baratchial, Belial, Bennu Bird, Bes-na-Maut, Bou-Saada, Buddha, (C) Cæsar, Cain, Caligula, Characith, Chian, Choronzon, Circe, Citlalteptl, Coph Nia, Cor Leonis, Cor Scorpionos, Corinth, Corpus Christi, Cynocephalus, (D) Dagdagiel, Damascus, Damocles, Danæ, Death-Star, Delightful Ocean, Delos, Deva, Diana, Din, Dionysius Zagreus, Duant, (E) Eden, Eleusis, Enoch, Ephesus, Erinyes, Eros, Eurydice, Eve, Evoe, Exalted One, Eye-in-the-Midst, Eyeless Hawk, (F) Falútli, Fire Qadosh, (G) Gargophias, Ghebers, Gizeh, Great Deep, Great Dragon, Great One of the Night of Time, (H) Hades, Hadit, Hathoor, Hementhterith, Hercules, Hermanubis, Hermes, Heru-pa-Kraath, Heru-Ra-Ha, Heva, Hoor, Hoor-Ra, Horus, Hrumachis, Hua, (I) Iacchus, Ibis, Ibis-Headed One, Indus, Isis, Ithuriel, Ixion, (J) Jairus, Janus, Jesus, John, Juno, (K) Kamailos, Khabs, Khem, Kheph-Ra, Kithairon, Kohl, Krsna, Kurgasiax, (L) Lady Nuit, Lafcursiax, Lao Tan, Leviathan, Lilith, Locusta, Lord Adonai, Lord of the Tempest, Lotus of Isis, Lucifer, (M) Mà, Maat, Macedonia, Madimi, Mænad, Maia, Malkunofat, Maria, Marsyas, Mary, Mati, Maut, Mentu, Messalini, Mi-ca-el, Millions-of-Years, Minerva, Minotaur, Mohammed, Mongol, Moses, Mother Babylon, Mother Darkness, Mount Meru, () Narcissus, Nebulæ, Nemo, Neopolitan, Nepthi, Niantiel, Nile, Nu, Nuit, (O) Odyssey, Œdipus, Olympas, Ompehda, On, Ophir, Ordeal X, Osiris, (P) Pan, Parfaxitas, Penelope, Peradventure, Pertinax, Pharoah, Philæ, Phoenix, Pisacha, Pleiades, Popé, Priapus, Prometheus, Ptah, Pylon, Python, (Q) Queen of Space, Quelielfi, (R) Ra-Hoor-Khu, Ra-Hoor-

Khuit, Ralicu, Ram’s Eye, Regulus, Rosy Cross, (S) Saksaksalim, Samajh, Saraswati, Satan, Scarab, Scarlet Woman, Seb, Sebek, Sekhet, Serpent Queen, Set, Shalicu, Shi-loh-am, Silenius, Siva, Smooth Point, Solomon, Sparrow-God, Sphinx, Spica, Swan, Sweet Heart, (T) Tahuti, Ta-Nech, Taotzem, Temphioth, Terminus, Than, Thantifaxath, Thebai, Thebes, Theli, Themis, Thor, Thoth, Thunderbolt, Tiresias, Titan, Tuat, Tum, Typhon, Tyrian, Tzuflifu, (U) Universal Peacock, Uræus, Uranus, Uriens, (V) Venice, Venus, (W) White Horse, Woman of Abominations, World – Elephant, (Y) Yama, Yamatu, Yantra, (Z) Zamradiel, Zeus, and Zion.

A Wedding Ceremony Prepared for the use of E.G.C. clergy by Helena and T. Apiryon Version 10/23/95 e.v. Copyright © 1997 Ordo Templi Orientis U.S.A. All rights reserved.

The ceremony of marriage is mentioned in the final paragraphs of Liber XV. In the case of Apostolic Christianity, holy matrimony expressed the redemption of an otherwise sinful and unclean act through the blessing of the priest, and the dedication of the act to the service of God by bringing new children into the Church in accordance with scripturally acceptable procedures. In Thelema, the Mystery of Marriage is a magical expression of the divine process which continually creates the Universe, the formula of which is "love under will." The marriage ceremony thus affirms the inherent sacramental nature of sex. It represents the devotion of the most powerful energies of human organic life to the service of the Beloved: the revealer of the True Will. (The Congregation is admitted and seated for the Gnostic Mass. The GROOM, who carries a wooden wand, and his Best Man, who is armed with a ceremonial sword and carries the BRIDE'S ring, are seated to the 2orth of the Tomb in the West. (Music. All rise as the BRIDE, carrying a bouquet of yellow roses, enters with her Bridesmaid, who is armed with a ceremonial sword and carries the GROOM'S ring. The BRIDE and Bridesmaid take their seats to the South of the Tomb in the West. All resume their seats. (The Gnostic Mass begins, and proceeds according to Liber XV until the two to be married have partaken of communion and have returned. 2one but the two to be married communicate, the Children attending them to hold the wand and roses as necessary. For the Collects, The DEACO2 strikes a bell at the beginning of 2umber IX, "Marriage." (The 2egative Child descends to stand with the GROOM, the Positive Child descends to stand with the BRIDE. The DEACO2 stands near the High Altar. The PRIEST advances and stands before the Shrine in the East, facing the Congregation.)

The PRIEST: Brothers and Sisters, family and friends, Brother N. and Sister N. have declared to me their intention to unite, with love under will, in the Mystery of Marriage. Is it your will to witness their vows? The PEOPLE (rising): It is. The PRIEST (to the BRIDE and GROOM): Please come forward. The PRIESTESS elevates the Cup. The BRIDE, followed by the Positive Child and the Bridesmaid; and the GROOM, followed by the 2egative Child and the Best Man, slowly advance up the sides of the Temple, stopping with the Altar of Incense between them. The PEOPLE sit. The PRIEST: The Queen of Heaven hath said, "For I am divided for love's sake, for the chance of union." The PRIESTESS lowers the Cup. The PRIEST (turning to face the GROOM): Brother N., do you affirm that it is your will to unite with Sister N., with love under will, in the Mystery of Marriage? The GROOM: I do. The PRIEST (turning to face the BRIDE): Sister N., do you affirm that it is your will to unite with Brother N., with love under will, in the Mystery of Marriage? The BRIDE: I do. The PRIEST: "So with thy all; thou hast no right but to do thy will. Do that, and no other shall say nay." The PRIEST makes the five crosses: 1 3

on the BRIDE and GROOM; 2

4 on the GROOM alone; 5 on the BRIDE alone.

The PRIEST (turning to face the GROOM): Repeat after me, ...(He reads the vow as written by the GROOM.)

The GROOM turns to face the BRIDE and repeats the vow. The PRIEST: So mote it be. The DEACO and the PEOPLE repeat: So mote it be. The PRIEST (turning to face the BRIDE): Repeat after me, ... (He reads the vow as written by the BRIDE.) The BRIDE, facing the GROOM, repeats the vow. The PRIEST: So mote it be. The DEACO and the PEOPLE repeat: So mote it be. The PRIEST turns and ascends the first step. The GROOM gives the wand to the 2egative Child, the BRIDE gives the roses to the Positive Child. The Children change places with each other. The BRIDE and GROOM advance just forward of the Altar of Incense. The PRIEST descends again, gives the Lance to the DEACO2 to hold, and receives the rings from the Best Man and the Bridesmaid. He takes the rings to the Font and dips them in the water. He takes them to the Altar of Incense and passes them through the incense smoke. He ascends to the High Altar and presents the rings to the PRIESTESS, who kisses them. He takes the rings and descends. He gives the BRIDE'S ring to the GROOM, and the GROOM's ring to the bride. He takes again his Lance, ascends the first step, and turns to face the BRIDE and GROOM. The GROOM (faces the BRIDE): Let this ring be a token of the love that seals my pledge. The GROOM places the ring on the BRIDE'S finger. The BRIDE (facing the GROOM): Let this ring be a token of the love that seals my pledge. The BRIDE places the ring on the GROOM'S finger. The PRIEST: "There is no bond that can unite the divided but love." The PRIEST gives the GROOM his Lance to hold in his left hand. The PRIEST: In thou be the essence of the Life of the Sun. The PRIEST receives the Cup from the PRIESTESS, and gives it to the BRIDE to hold in her left hand.

The PRIEST: In thou be the essence of the Joy of the Earth. The BRIDE and GROOM hold the weapons as in ATU VI, with their left hands. The PRIEST joins the right hands of the BRIDE and GROOM, held up at breast height. The PRIEST: "For he is ever a sun and she a moon. But to him is the winged secret flame, and to her the stooping starlight." The PRIESTESS raises her arms in invocation. The Best Man and Bridesmaid draw their swords, and form an arch of steel above the BRIDE, GROOM and PRIEST. Simultaneously, the Positive Child reaches across to touch the base of the Cup, lowering the roses, and the 2egative Child reaches across to touch the Lance, lowering the wand. The PRIEST (Makes · with thumb): In the name of the Father. (Makes circle with open hand) In the name of the Mother. (Makes with thumb between index and medius.) In the name of the Serpent and the Lion. (He makes the Sign of the Enterer. Pause. He makes the Sign of Silence.) The PRIESTESS lowers her arms. The PRIEST raises his arms, as comprehending the couple. The PRIEST: And by virtue of the authority vested in me by the State of _____ and Ecclesia Gnostica Catholica, I proclaim you Husband and Wife. The Best Man and Bridesmaid sheathe their swords. The BRIDE and GROOM return the Lance and Cup to the PRIEST. They descend between the Altar of Incense and the Font. The PRIEST returns the Cup to the PRIESTESS. The PRIEST and PRIESTESS face the couple and raise their weapons in salute. The BRIDE (to the GROOM): "I am above you and in you. My ecstasy is in yours. My joy is to see your joy." The GROOM (to the BRIDE): "Come! Lift up thine heart and rejoice! We are one, we are none." The BRIDE and GROOM kiss. Pause. They turn to face the Shrine. The PRIEST: Omnia in Duos: Duo in Unum: Unus in Nihil: Haec nec Quatuor nec Omnia nec Duo nec Unus nec Nihil sunt. Gloria Patri et Matri et Filio et Filiae et Spiritui Sancto Externo et Spiritui Sancto Interno, ut erat est erit in saecula saeculorum. The All within this couple. This couple within the One. The One within the Void. These are neither four, nor all, nor two, nor one, nor naught.

Glory to the Father, and to the Mother, and to the Son, and to the Daughter, and to the Holy Spirit Without, and to the Holy Spirit Within, which was, and is, and ever shall be, world without end. The PRIEST ascends the three steps and closes the veil. With the Lance he makes the BRIDE and GROOM thrice, thus: The PRIEST:

on

The LORD bless you.

The LORD enlighten your minds and comfort your hearts and sustain your bodies. The LORD bring you to the accomplishment of your true Wills, the Great Work, the Summum Bonum, True Wisdom and Perfect Happiness. Music. He goes out, the DEACO2 and the Children following, into the tomb of the West. The BRIDE and GROOM remain briefly with the PEOPLE to accept their felicitations, then depart.

ARTICLE THREE. Neither the Abbey of Thelema nor its members shall discriminate against any person on the basis of their race, national or ethnic origin, sex or sexual preference, or age. The Abbey of Thelema is completely non-sectarian and nondogmatic. The Abbey of Thelema is ecologically responsible and opposes the continuing destruction of the body of Our Lady Babalon (the Earth).

TAROT- IMPARTIALITY = TRUCE, THE FOUR OF SWORDS

Q

F

ECOLOGY = PRUDENCE, THE EIGHT OF DISKS – Sol as the life blood of Mother Earth and Virgo as purity. The actual card of the Thoth Tarot gives us the Geomantic Figure of Populus, or ‘population’ reminding us of swarming biodiversity. We have here again the New Aeon equality that is exemplified by Thelema. Freedom of all types is the expected norm, and again we have a serious break from all previously established religious dogma. Racism, sexism, ageism and cultural differences are all laid aside. The matter of being ecologically responsible must be worked out by each individual abbey but would include such measures as free energy sources, recycling, waste reduction, energy saving products, dry toilets (to make compost), growing allotments, enlightened consumerism and an avoidance of industrial goods that are designed to break down so as to necessitate further purchases. The only mention of a directly environmentally friendly act, in Liber ATh, is the predominance of a vegetarian diet, and the rare use of red meat. For remarks on Babalon see Article Two. Just how actively opposed to ‘continuing destruction’ an abbey should be would depend on the particular case in hand, and of course on the True Wills of the members.

ARTICLE FOUR. The study and discussion (discussus) of the Book of the Law are forbidden. However, the reading, realization, and interpretation of the Law are not forbidden. This prohibition is moreover specific to the Book of the Law, and does not apply to any other Book. The Comment is the

most "Zen" of all of Aleister Crowley's writings. Note Bene! Cave!

TAROT – FREEDOM OF INTERPRETATION = THE AEON, KEY 20 – Here we see the three god forms of The Book of the Law, and the sign of Hoor Pa Kraat as ‘silence’. This Comment is found at the end of the holograph manuscript of The Book of the Law:

‘Do what thou wilt shall be the whole of the Law. The study of this Book is forbidden. It is wise to destroy this copy after the first reading. Whosoever disregards this does so at his own risk and peril. These are most dire. Those who discuss the contents of this Book are to be shunned by all, as centres of pestilence. All questions of the Law are to be decided only by appeal to my writings, each for himself. There is no law beyond Do what thou wilt. Love is the law, love under will. The priest of the princes, Ankh-f-nknonsu.’ The Latin word ‘dicussus’ is a variation of ‘discutio’ which means ‘to dash to pieces, smash; to scatter; to dispel’. What Crowley was trying to avoid is the evangelical tyranny that has made such a schismatic mess of Christianity, with its arguments about scriptural import and the profusion of different denominations and cults. The message of Thelema is up to the individual to work out for himself and his judgement should not be wavered by anyone, including even the Abbot or Abbess. However, it seems that the other Class A texts can be discussed although it would not surprise me if any sensible Abbot frowned on this as well. ‘Zen’ is Japanese Buddhism and is characterised by its lack of reliance on dogma and its belief that enlightenment can strike at any moment, especially with the Rinzai sect, or the ‘sudden school’. ‘Bene’ is a Latin adjective and means ‘well; correctly; profitably; very’; similarly ‘cave!’ means ‘beware!’.

ARTICLE FIVE. The Word and the Letter of Truth, and the sole Rule of Life, is the Holy Books of Thelema (Official Publications of the A.·. A.·. in Class A). These books represent the utterance of an Adept entirely beyond criticism, and may not be changed. The individual right of interpretation is, however, absolute. Books may only be added to the Canon on the Authority of the Collegium Summum, by the Chief of the A.·. A.·..

TAROT – THE VOLUMES OF SACRED LAW = VIRTUE, THE THREE OF WANDS – We have Sol of being a fulcrum, or pivot, and Aries

Q as a principle

A as Cardinal Fire.

The Holy Thelemic texts are referred to as A.·. A.·. Publications in Class A. This somewhat omits most editions of The Vision and the Voice, Liber 418, and The Paris Working, Liber 415, which are both in Class AB. This dual Classification is because the footnotes which accompany them are not actually part of the Holy Book itself. There are at least 17 Class A Texts, I say ‘at least’ because it is always possible others may be added, or some not yet vetted for the general public; that is Holy Books not yet fully recognised as such. These books are listed below, in order of Libri number: One – Liber B vel Magi, The Book of the Magus; Seven – Liber Liberi Vel Lapidis Lazuli, Adumbratio Kabbalæ Ægyptiorum, The Book of Lapis Lazuli; Ten – Liber Porta Lucis, The Gate of Light; 27 – Liber Trigrammaton; 31 – AL (Liber Legis); The Book of the Law (MS); 65 – Liber Cordis Cincti Serpente, The Book of the Heart Girt with a Serpent; 66 – Liber Stellæ Rubeæ, The Book of the Ruby Star; 90 – Liber Tzaddi Vel Hamus Hermeticus, The Book of the Hermetic Fish Hook; 156 – Liber Cheth Vel Vallum Abiegni, The Wall of Abiegnus; 220 – Liber AL Vel Legis, The Book of the Law; 231 – Liber Arcanorum των Atu του Tahuti Quas Vidit Asar in Amennti; 370 – Liber A’Ash Vel Capricorni Pneumatici, The Book of the Goat of the Spirit (or) The Book of Creation; 400 – Liber Tau Vel Kabbalæ Trium Literarum; 415 – Opus Lutetianum, The Paris Working; 418 – Liber XXX Ærum Vel Sæculi, The Vision and theVoice; 813 – Vel Ararita 570.

‘Collegium Summum’ translates loosely as ‘the Highest College’, and would represent the S. S. Grades of Magister Templi, Magus and Ipsissimus. The author is unsure what is meant by the ‘Chief’ of the A.·. A.·., as this brings one inevitably into the problem of varying lineages and the probably unpublished dogma of these three highest Grades.

ARTICLE SIX. The Head of the Abbey of Thelema is the Abbot or Abbess. He or she is appointed for life, except as provided for in Article X. The Abbot or Abbess manifests the True Will of the Abbey, speaks for the community, and is the sole source of power, strength, and authority with the Abbey, the Abbey's Magical Link to the Highest. Each Abbey shall have its own Abbot or Abbess, and no Abbot or Abbess shall have power or authority over more than one community, except as provided for in Article VIII.

TAROT – ABBOT OR ABBESS AS A DIVINITY = THE HIGH PRIESTESS, KEY 2 – Kether joining to Tiphereth, or the Shining Eye and Rosy Cross, especially Gimel

‫ ג‬as the longest path.

ARTICLE SEVEN. Every member of the Abbey shall swear a Vow of Holy Obedience to the Abbot or Abbess.

Ecclesia Gnostica Catholica Confirmation Ceremony Draft Version 10/28/98 e.v. Copyright © 1997 Ordo Templi Orientis U.S.A. All rights reserved.

The ceremony of confirmation is mentioned in the final paragraphs of Liber XV. Confirmation represents the first conscious manifestation of the True Will. The recitation of the Creed by the confirmand represents a statement that active participation in the Church and belief in its tenets is in conformity with the confirmand's own True Will. The Church accepts the confirmand as a Thelemite, one of its own, a rightful claimant to the heirship, communion and benediction of the Saints. The cheirotonia conveys the sacramental bond that joins the confirmand's consciousness with the egregore of the Church. The cuff on the cheek represents an awakening to the reality of Thelema and all its implications, as well as to the life-consciousness of puberty. (Note that the Greek word egrêgora means, roughly, "it has awakened.") (The Congregation is admitted and seated for the Gnostic Mass. The Confirmation Candidates enter, clothed in white robes, and sit flanking the Tomb in the West. The white robe should be open in the front from the neck down to at least the waist; the opening may be provided with buttons, ties or other fasteners. Each candidate has attained at least the age of puberty, and each has committed the Creed to memory. The Gnostic Mass is celebrated. A bell is struck at the beginning of the Deacon's intoning of Collect V, The Saints. Other than the Priest, only the persons to be confirmed partake of communion.

After the completion of the Gnostic Mass, the Priest, Priestess and Deacon re-enter the Temple space, all clad in plain white robes. A vial of consecrated Oil of Abramelin is placed near the Altar of Incense. The part labeled PRIEST(ESS) may be filled by either the Priest or by the Priestess; or the Priest and Priestess may allocate the lines between each other and administer the ceremony conjointly if both are ordained and recognized.) The DEACO (to the Candidates): Please rise. (to the Congregation): Brothers and Sisters, soldiers of Thelema, these members of the Body of Nuit seek to make firm their fellowship with us as rightful claimants to the heirship, communion and benediction of the Saints of the True Church of Old Time. Is it your will to witness their confirmations? The PEOPLE: It is. The PRIEST(ESS) (to each Candidate, one by one): Please come forward. (The Candidates advance to the Altar of Incense. The Priest(ess) adds a small quantity of incense to the censer.) The PRIEST(ESS): "Do what thou wilt shall be the whole of the Law." CADIDATE: "Love is the law, love under will." PRIEST(ESS): What is your name? CADIDATE: (gives Baptismal 2ame). PRIEST(ESS): [Baptismal Name], is it your will to be confirmed in Ecclesia Gnostica Catholica as a soldier of Thelema? CADIDATE: It is. PRIEST(ESS): What comrade do you choose to stand with you on this occasion? CADIDATE: (2ames comrade, who must already be confirmed in E.G.C. The comrade steps forward, to the Candidate's side.) PRIEST(ESS): What is your Creed? CADIDATE: (Recites the Creed from memory.) (Each Candidate is brought in turn to this point, then all assemble beside the Altar of Incense.)

PRIEST(ESS): (Imposes hands on each Candidate's head in silence; then anoints with the right thumb C's forehead with Oil of Abramelin, saying:) [Baptismal Name], I anoint thee as a Servant of Ra Hoor Khuit; I seal thee with the Sign of Light; I confirm thee with the Holy Oil of Aspiration in the name of IAO. PRIEST(ESS) (raising hands in blessing): Gloria Patri et Matri et Filio et Filiae et Spiritui Sancto Externo et Spiritui Sancto Interno, ut erat est erit in saecula Saeculorum sex in uno per nomen Septem in uno ARARITA. (The Deacon rings the bell 333-55555-333) DEACO: Now I begin to pray: Thou Child, Holy Thy name and undefiled! Thy reign is come; Thy will is done. Here is the Bread; here is the Blood. Bring me through midnight to the Sun! Save me from Evil and from Good! That Thy one crown of all the Ten Even now and here be mine. AMEN. (Priest(ess) gives Hailing Sign, which is returned by the Candidates.) PRIEST(ESS): "Fear not at all; fear neither men nor Fates, nor gods, nor anything. Money fear not, nor laughter of the folk folly, nor any other power in heaven or upon the earth or under the earth. Nu is your refuge as Hadit your light; and I am the strength, force, vigour, of your arms." "Success is your proof; courage is your armour; go on, go on, in my strength; & ye shall turn not back for any!" (Priest(ess) delivers admonitory cuff to each Candidate's cheek). PRIEST(ESS): This blow represents the reality of the Law of Thelema which you serve. "Ra-Hoor-Khu is with thee." (Applause. All retire.) TAROT – OBEDIENCE = THE HIEROPHANT, KEY FIVE – The title of this Trump represents the Abbot himself, the archetype of Taurus World Elephant.

B, the bull, as stubborn and inflexible. On the card are found the Signs of Benediction and the

ARTICLE EIGHT. The maximum number of the community shall be eleven. However, abbeys may congregate in larger communities, in which case they shall be governed by a council of abbots or abbesses. In no case shall the governing council exceed eleven members.

TAROT – COMMUNITY LIMIT = THE WHEEL OF FORTUNE, KEY TEN – This is the eleventh letter of the Hebrews. We can also think of the tenth sphere on the Tree of Life, that is Malkuth as the common ground between all the various aspirants. This article is surely the biggest defense against the Abbey of Thelema being accused of being just another mind control cult. I am sure this measure is to help spread the dominion of the Law across wider boundaries, and to prevent any single community from reaching critical mass. It is hard to imagine a modern day religious cult having this restriction – it simply is not profitable, and would never do for any would-be spiritual tyrant. The Abbey must lead by example, it is a group of elite conquerors who have fully mastered themselves as opposed to a flock of sheep that has the proverb ‘Safety in Numbers’ as its dark god. 121 people in a single locale is not too big for comfort, and the author is sure that the Californian desert has many communities of similar size, if of less noble intentions.

ARTICLE NINE. Each Abbot or Abbess shall appoint his or her successor at or prior to his or her death. Failing that, the new Abbot or Abbess shall be chosen by unanimous agreement of the governing council of which she or he was a member within thirty days. Should he or she not have been the member of a governing council, then his or her successor shall be chosen unanimously by the three highest ranking members of the Abbey within one year from the date of his or her death. In the interim the Abbey shall be governed by a triumvirate of the same members.

BAPHOMET XI°

Liber CVI Concerning Death AN EPISTLE OF BAPHOMET to the Illustrious Dame Anna Wright, Companion of the Holy Graal, shining like the moon, concerning Death, that she and her sisters may bring comfort to all them that are nigh death, and unto such as love them. Beloved Daughter and Sister, Do what thou wilt shall be the whole of the Law. Let it be thy will and the will of all them that tend upon the sick, to comfort and to fortify them with these words following. I

IT IS WRITTEN in The Book of the Law: Every man and every woman is a Star. It is Our Lady of the Stars that speaketh to thee, O thou that art a star, a member of the Body of Nuith! Listen, for thine ears become dulled to the mean noises of the earth; the infinite silence of the Stars woos thee with subtile musick. Behold her bending down above thee, a flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, and think that all thy grossness shall presently fall from thee as thou leapest to her embrace, caught up into her love as a dewdrop into the kisses of the sunrise. Is not the ecstasy of Nuit the consciousness of the continuity of existence, the omnipresence of her body? All that hath hurt thee was that thou knewest it not, and as that fadeth from thee thou shalt know as never yet how all is one. Again She saith: I give unimaginable joys upon earth, certainty, not faith, while in life, upon death. This thou hast known. Time that eateth his children hath not power on them that would not be children of Time. To them that think

themselves immortal, that dwell alway in eternity, conscious of Nuit, throned upon the chariot of the sun, there is no death that men call death. In all the universe darkness is only to be found in the shadow of a gross and opaque planet, as it were for a moment; the universe itself is a flood of light eternal. So also death is but through accident; thou hast hidden thyself in the shadow of thy gross body, and taking it for reality, thou hast trembled. But the orb revolveth anon; the shadow passeth away from thee. There is the dissolution, and the eternal ecstasy in the kisses of Nu! For inasmuch as thou hast made the Law of Freedom thine, as thou hast lived in Light and Liberty and Love, thou hast become a Free-man of the City of the Stars. II

LISTEN AGAIN to thine own voice within thee. Is not Hadit the flame that burns in every heart of man, and in the core of every star? Is not He Life, and the giver of Life? And is not therefore the knowledge of Him the knowledge of Death? For it hath been shown unto thee in many other places how Death and Love be twins. Now art thou the hunter, and Death rideth beside thee with his horse and spear as thou chasest thy Will through the forests of Eternity, whose trees are the hair of Nuit thy mistress! Thrill with the joy of life and death! Know, hunter mighty and swift, the quarry turns to bay! Thou hast but to make one sharp thrust, and thou hast won. The Virgin of Eternity lies supine at thy mercy, and thou art Pan! Thy death shall be the seal of the promise of our agelong love. Hast thou not striven to the inmost in thee? Death is the crown of all. Harden! Hold up thyself! Lift thine head! breathe not so deep--die! III

OR ART THOU STILL ENTANGLED with the thorny plaits of wild briar rose that thou hast woven in thy magick dance on earth? Art not thine eyes strong enough to bear the starlight? Must thou linger yet awhile in the valley? Must thou dally with the shadows in the dusk? Then if it be Thy Will, thou hast no right but to do Thy Will! Love still these phantoms of the earth; thou hast made thyself a King; if it please thee to play with toys of matter, were they not made to serve thy pleasure? Then follow in thy mind the wondrous word of the Steele of Revealing itself. Return if thou wilt from the abode of the Stars; dwell with mortality, and feast thereon. For thou art this day Lord of Heaven and of Earth. ``The dead man Ankh-f-na-Khonsu Saith with his voice of truth and calm: O thou that hast a single arm! O thou that glitterest in the moon! I weave thee in the spinning charm I lure thee with the billowy tune. The dead man Ankh-f-na-Khonsu Hath parted from the darkling crowds Hath joined the dwellers of the light Opening Duant, the star-abodes,

Their keys receiving. The dead man Ankh-f-na-Khonsu Hath made his passage into night His pleasure on the earth to do Among the living.'' Love is the law, love under will. The Benediction of the All-Begetter, All-Devourer be upon thee. Baphomet X° O.T.O. Given under Our hand and seal this day of An XII the Sun our Father being in Leo, and the Moon in Pisces, from the throne of Ireland, Iona and all the Britains that is in the Sanctuary of the Gnosis.

TAROT – DEMISE OF ABBOT OR ABBESS = DEATH, KEY 13. SUCCESSION = PRINCE OF DISKS – ‫ ו‬meeting ‫ ה‬final, or the family of Tetragrammaton and regeneration; Tiphereth as flexibility, the Element of Earth as stability, these being necessary qualities.

ARTICLE TEN. The new Abbot or Abbess shall appoint a Regent to act in his or her name until such time as the new Abbot or Abbess has completed the Ordeal of the Pyramid (see Article XII), which he or she shall undertake within ten days of his or her appointment.

TAROT – ACTING ABBOT = PRINCE OF WANDS.

ARTICLE ELEVEN. The Abbot or Abbess may be removed from office by the unanimous agreement of all the inhabitants of the Abbey or the governing council (if any), other than himself or herself.

TAROT – VOTE OF NO CONFIDENCE = FAILURE, THE SEVEN OF DISKS – Saturn

W in his formula of devouring

B

his own children, also the negative aspects of Taurus as complete rigidity and obnoxiousness. Rubeus, the Geomantic Figure of evil, especially when found in the first place in a divination. Here is the ultimate safety mechanism of the Abbey. We can only expect lesser minds to over absorb the authority vested in them and fall prey to egomania. ‘Power corrupts and absolute power corrupts absolutely’. This is a fully necessary measure in case an Abbot or Abbess becomes insane, which is not only possible, but likely given the highly charged atmosphere of the institution in general. The Ordeal of the Pyramid (see XII) should help weed out any feeblemindedness but it may not eliminate a stroke of madness, or any seriously deep bedded personality defects. We can also expect that it may be a relative stranger who undertakes the Ordeal of the Pyramid, as it is so difficult, and the risk of failure so large, that the regular members may feel disinclined to attempt it. If then it is a newcomer who rides the Ordeal, who can say that the members will actually like him or her?

ARTICLE TWELVE. The Ordeal of the Pyramid. In a suitable place prepared let a truncated tetrahedral pyramid be constructed. On the sides of the interior are sigils in colour corresponding to the spirits of the elements, painted on a white base. The base of the interior shall be painted black, and the exterior shall be painted white or black according to the season (spring and summer or autumn and winter respectively). The top shall be open to the Sky. The height of the pyramid shall be equal to the height of a man, and the rest shall be proportional. Let the sides of the pyramid be oriented to the four quarters of the compass. The pyramid shall be constructed such that it shall be possible to collect and pass out faeces, urine, and utensils, while food, water, and utensils may be passed in. Let the candidate for the office of Abbot or Abbess ceremonially entombed in this pyramid for exactly ten lunar months, with purifications and consecrations, during which time he or she shall aspire continually to Nuit in perfect solitude and silence. He or she shall have nothing therein save the Holy Books of Thelema, his or her Magical Record, a pen, a single candle, and matches. The candidate shall be permitted a single robe, which shall be changed at intervals of one week; sufficient bedding for the weather; a sufficiency of water, bread, and vegetables for daily consumption, but absolutely no animal products or drugs; water, soap, nail scissors, and a cloth once per week; and a container for urine and collection of rainwater. The removal of faeces and urine, and the passing in of food, shall occur once per day, in the midst of the night, and shall be attended to by the members of the Abbey in turn, by twos, chosen at random, in perfect silence. At any time the candidate may terminate the ordeal by breaking his or her Vow of Silence, at which time he or she shall be removed. Such a candidate ceases to be a member of the Abbey of Thelema for life. He or she shall be removed after sunset on the last day. Upon completing the

Ordeal, the Abbot or Abbess shall be installed with all feasting and rejoicing, and the day of his or her installation shall be kept as a feast day by the Abbey for the duration of his or her life.

TAROT – TRUNCATED TETRAHEDRON = VICTORY, THE SIX OF WANDS – The allocation of Wands, or Fire, to the Platonic Solid of the tetrahedron, the number six as the hexagonal sides, and the possibility of Fire ascending to Kether from Tiphereth.????????????? COMPLETION OF ORDEAL = THE ACE OF DISKS – The general dogma of this being the most auspicious card of all, the represention of Ipsissimus the highest Grade in A.·. A.·., that is the Abbot being the communitie’s magical link to divinity.

PYRAMID ITSELF A truncated tetrahedron is the classical Platonic solid of four conjoined equilateral triangles with the terminations removed so that the main faces become hexagons with four smaller triangles at the ends. The tetrahedron corresponds to the Element of Fire; in the teachings of the Golden Dawn the three apparent faces corresponded to volcanic, astral and solar fire whilst the basal plane represent the latent heat within the other three. However, the author believes that the more common idea of a four sided pyramid is actually meant, the first model mentioned is too small to be practical and would provoke ascension into outer space rather than horizontal dominion. Besides only this shape can be oriented to the four points of the compass. (It seems this lack of detail in Article Twelve could be another of Crowley’s practical jokes.) The ‘truncation’ should probably be a square cut out of the top, the author is unsure as to the proportion, and he intends to turn to sacred geometry to ascertain the facts. It should be painted white during the summer months as this reflects radiation, and conversely black for winter as this absorbs heat. What type of paint should be used the author is unsure, but the issue of conductivity may be important, and perhaps acrylic (it is waterproof) would be best even though this would be very costly. The actual material should be wood, preferably hard like oak or mahogany (perhaps even plum wood) because this is more natural, less likely to be hit by lightning and more or less immune to electronic warfare. The top must be open to the sky which should provide sufficient ventilation. The base should be sealed of to prevent water and insects from gaining ingress, and perhaps the whole thing should be riveted to a concrete base. Ten lunar months of constant aspiration to Nuit in perfect solitude and silence means exactly what it says, although this is probably conceived of as impossible by the vulgar. There are 13 lunar months in each solar year, so this is a little under ten normal calendar months. It is 280 days.

HOLY BOOKS The Holy Books of Thelema are all the A.·. A.·. Publications in Class A. I insert the following entry from ‘A Glossary of Thelema’ by Frater Pyramidatus a.k.a Brian Adam Newman: ‘HOLY BOOKS OF THELEMA, THE The Holy Thelemic texts are referred to as A.·. A.·. Publications in Class A. This is a collective title, rather than a single binding, as the book under this title omits The Vision and the Voice, Liber 418, and The Paris Working, Liber 415, which are both in Class AB. This dual classification is because the footnotes which accompany them are not actually part of the Holy Book itself. There are at least 17 Class A Texts, I say ‘at least’ because it is always possible others may be added, or some not yet vetted for the general public; that is Holy Books not yet fully recognised as such. These books are listed below, in order of Libri number: One – Liber B vel Magi, The Book of the Magus; Seven – Liber Liberi Vel Lapidis Lazuli, Adumbratio Kabbalæ Ægyptiorum, The Book of Lapis Lazuli; Ten – Liber Porta Lucis, The Gate of Light; 27 – Liber Trigrammaton; 31 – AL (Liber Legis); The Book of the Law (MS); 65 – Liber Cordis Cincti Serpente, The Book of the Heart Girt with a Serpent; 66 – Liber Stellæ Rubeæ, The Book of the Ruby Star; 90 – Liber Tzaddi Vel Hamus Hermeticus, The Book of the Hermetic Fish Hook; 156 – Liber Cheth Vel Vallum Abiegni, The Wall of Abiegnus; 220 – Liber AL Vel Legis, The Book of the Law; 231 – Liber Arcanorum των Atu του Tahuti Quas Vidit Asar in Amennti; 370 – Liber A’Ash Vel Capricorni Pneumatici, The Book of the Goat of the Spirit (or) The Book of Creation; 400 – Liber Tau Vel Kabbalæ Trium Literarum; 415 – Opus Lutetianum, The Paris Working; 418 – Liber XXX Ærum Vel Sæculi, The Vision and the Voice; 813 – Vel Ararita 570. These books are ‘divinely inspired theophanies that defy rational criticisim’; their utterances cannot be changed so much as a letter. See COMMENT.’ An argument could arise with The Vision and the Voice as to whether or not the candidate be allowed the version with the commentary by Crowley. The author is unsure on this point. Certainly, however all the books should be brand new. NUTRITION It seems the condition of prohibiting drugs and animal products is to detoxify and magically purify the candidate, and to act as an adjuvant to proper meditation. There is no real evidence that vegetable protein is less nutritious than animal protein, and indeed the intense physical work, that is muscular strain, that really gives the body its need for protein would probably not be experienced by the candidate. The author himself was a vegan for 18 months and found no problems whatsoever. However a list of what vegetables contain what vitamins should be procured to help with a balanced diet; it is also to be remembered that there are many different types of bread that metabolize very differently. The author is unsure if fruit is permissible. HYGIENE This is very important. The candidate must exfoliate to prevent infection and mites. The soap must be vegan and contain strong antibacterial (non-biological) properties. It is best if it is made in the Abbey and that it is as chemically pure as possible. The nail scissors must be made of pure steel with as little ‘decoration’ as possible. The commode for excrement and urine must be of tough black plastic, resealable (with a catch rather than a vacuum seal as this is less likely to cause a ‘mistake’.) It must be bleached after each use. The robe should be made of a material that the candidate is not allergic to, as with the cloth to be changed once a week. This cloth also should be cotton and white, quite large and sufficiently designed for exfoliation. The bedding should not be of the duvet variety but rather blankets (several thin layers is better than one thick layer), these blankets should be of different colours, ideally the three primary colours and black. The entire body should be shaved before attempting the Ordeal, perhaps omitting eyebrows and eyelashes. A course of antibiotics and antihistamines should be completed before also, ideally a month before. The removal of scolex and other undesirables should be successfully achieved by the conventional medication, fasting, high fibre diet and colonic irrigation – also perhaps certain types of alcohol. A sealable bowl for containing water should be provided, this should be round and of clear plastic - this is water for washing. A bottle for drinking water should be provided, but not of the commercial type as these make awful noises – probably an army surplus store would give the best selection of drinking bottles. The condition of passing in and out waste and utensils by two people, chosen at random and in perfect silence is to prevent any temptation to communicate with the candidate.

Breaking the Vow of Silence probably includes snoring and banging as well as talking and shouting.

ARTICLE THIRTEEN. The Abbot or Abbess shall be entirely supported by the Abbey, and shall be provided with a private room, chapel, and bathroom, furnished in the style of King Lamus. Other than his or her administrative responsibility, the Abbot or Abbess shall devote himself or herself entirely to the tasks of the A.·. A.·. and such other work as he or she may see fit.

TAROT – ABBOT’S DÉCOR = LUXURY, THE FOUR OF CUPS King Lamus is Crowley’s self styled character in his magical novel Diary of a Drug Fiend. It is referring to an opulent and luxurious manner in general, rather of the nature of Dionysus. This is one of the closest approximations of the ‘Abbey of Thélème’ given in Chapter 53 of Gargantua and Pantagruel by Rabelais (although not quite as decadent). Again the New Aeon triumphs over the false austerities of previous monastic institutions. Rather than the plain and modest décor of a Methodist church the Abbot lives in the greatest of comfort; he has realized the spiritual and material planes as one and the same. He does not deny the ‘lower’ for the sake of the ‘higher’, but has married his base and divine natures together. What the Abbot or Abbess does with his time is entirely up to him or her. The administrative responsibility is largely to preach to the community every Wednesday (according to a certain formula) and to act as spokesperson for the Abbey.

ARTICLE FOURTEEN. The Abbot or Abbess may appoint officers to carry out the practical and administrative work of the Abbey, at his or her convenience, in which case they shall receive the same obedience of the community to which the Abbot is entitled, subject to his or her authorization and approval.

TAROT – DELEGATION = SCIENCE, THE SIX OF SWORDS – The main attributions of Yetzirah, acumen,

S as business

K as cool headedness, impartiality and decision making.

ARTICLE FIFTEEN. The Abbey shall maintain a Thelemic temple in accordance with the specifications prescribed in the Thelemic Holy Books. It shall be equipped for the tasks of the A .·. A.·. and the celebration of the Gnostic Catholic Mass, for which additional props shall be kept available as needed.

Jas the increments of ceremonial initiation,
♁) as the basis of the theoretical

TAROT – THE TEMPLE = POWER, THE FOUR OF DISKS – Capricorn the Enochian order of the Elements (Air, Water, Earth and Fire or summit of ritual magick, or high theurgy.

ARTICLE SIXTEEN. Every member of the Abbey shall wear a bright blue tau robe, lined with scarlet and provided with a hood, with a golden girdle optional. The masters shall wear a scarlet tau robe, lined with blue. The Abbot or Abbess shall wear a bright blue tau robe, as above, emblazoned with the Eye of Horus in scarlet. Members of the A.·. A.·. may wear the robe of their grade (see Article XLII).

TAROT – ROBERY = LUST, KEY ELEVEN – This path connects Chesed with Geburah, the respective colours in the Queen Scale being blue and scarlet red. Also the naked figure of Babalon in the Trump and the allocation of Leo as a kindred symbol to the Eye of Horus.



ARTICLE SEVENTEEN. All members of the Abbey shall shave the head with the exception of a single lock in the centre of the forehead, or an inverse tau at the hairline made with vermilion sandalwood paste.

TAROT – MAIL HAIRSTYLES = THE UNIVERSE, KEY 21 – The Hebrew allocation of this card, Tav and the man kerub on this card, in the top right corner has a single lock as prescribed above.

‫ ת‬means ‘tau’,

ARTICLE EIGHTEEN. All female members of the Abbey shall wear their hair bobbed and died with optional red or yellow henna.

ARTICLE NINETEEN. The children of the Abbey shall be encouraged to go naked in order to free them from the bondage of sexual shame.

TAROT – NUDITY = THE LOVERS, KEY SIX – This is an obvious allusion to the naked figures found on the Trump.

ARTICLE TWENTY. Upon reaching puberty each child shall initiated privily by the oldest member of the Abbey of the opposite biological gender, whereupon he or she may become a full member of the Abbey.

TAROT – OLDEST MALE = PRINCE OF CUPS. OLDEST FEMALE = QUEEN OF DISKS.

ARTICLE TWENTY-ONE. Every member of the Abbey shall be vowed by a Vow of Holy Obedience to the Abbot or Abbess and by a Vow of Simplicity. Concerning the Vow of Chastity it is not here written.

TAROT – OBEDIENCE AND SIMPLICITY = THE EMPRESS, KEY THREE. THE VOW OF CHASTITY = DEBAUCH, THE SEVEN OF CUPS – Scorpio influence of Venus

H as ruling the generative organs, the

T in both the decan of the card and the Sephiroth as voluptuousness and fertility.

ARTICLE TWENTY-TWO. The day shall be divided by a tom-tom, bell, or other alarum, at 6 a.m., 12 noon, 6 p.m., and 12 midnight, followed immediately by a communal Adoration of the Sun, according to the formula of Liber CC, followed by one hour of solitary meditation, except on Sunday (see Article XXXI).

TAROT – COMMUNAL ADORATION = THE SUN, KEY 19.

ARTICLE TWENTY-THREE. Meals shall be served twice daily, at 7 a.m. and 7 p.m. All meals shall be eaten communally in silence, and shall be preceded by the saying of "Will". All members of the Abbey shall fast between meals, save for the imbibition of water. All meals shall be accompanied by wine. Dinners may be cooked in the French style. Breakfast shall be vegan. Red meat shall be only served on the feast days of the Book of the Law. White meat shall not be served more than three times per week (see Article XXXIV).

WILL: Knock: 333 - 55555 - 333 (total 11 knocks) "Do what thou wilt shall be the whole of the Law." ** What is thy will? It is my will to eat and drink. ** To what end? That my body may be fortified thereby. ** To what end? That I may accomplish the Great Work. "Love is the law, love under will." Knock: 1 "Fall to."

TAROT – SAYING OF WILL = THE ACE OF WANDS – Fire as Atziluth, and the Ace as a principle of unification and silence. DINING = SUCCESS, THE SIX OF WANDS – Tiphereth at its most stable, the necessity of the Pantacle (food and sustenance) to all.

ARTICLE TWENTY-FOUR. The morning shall be dedicated to work and physical training and exercise. The afternoon shall be dedicated to intellectual study, magic, or meditation according to the member's grade. The evening shall be dedicated to the communal recitation of the Cries of Adoration of Liber CMLXIII, or other chants, performances, readings, celebrations, or observances, with the approval of the Abbot, except on Wednesday (see Article XXVII).

TAROT – MORNING EXERCISE = CHANGE, THE TWO OF DISKS – Yod respiratory energy, Earth as physical vitality, and Capricorn

‫ י‬of Tetragrammaton as the cardiac and

J as athletics.

LIBER CMLXIII = THE STAR, KEY 17 – ‘Let him seek out diligently in the sky his Star…’, (see the introduction to this book).

ARTICLE TWENTY-FIVE. The Abbey shall consist of seven grades, as follows: postulant, consisting of one year of service; novice, consisting of two years of physical training; disciple, consisting of three years of intellectual study; aspirant, consisting of four years of magical work; adept, consisting of five years of mystical work; master; and the Abbot or Abbess, who is created by the Ordeal of the Pyramid. An abbot or abbess serving on a governing council shall be referred to as an archimandrite.

TAROT – THE SEVEN GRADES = WEALTH, THE TEN OF DISKS – Earth of earth as a complete microcosm of objective unity, and the seven grades corresponding roughly with the seven planes on the Tree of Life which is the arrangement of the disks on this card.

POSTULANT = KNIGHT OF DISKS NOVICE = KNIGHT OF SWORDS DISIPLE = QUEEN OF SWORDS ASPIRANT = KNIGHT OF CUPS ADEPT = QUEEN OF WANDS The Master grade could be any of the Court Cards depending on his physical characteristics.

ARTICLE TWENTY-SIX. The members of the Abbey shall fast totally on each Wednesday.

TAROT – FASTING = INDOLENCE, THE EIGHT OF CUPS – The influence of Saturn biological clock, and Mercury

W as a time keeper, or even the

S as corresponding to Wednesday.

ARTICLE TWENTY-SEVEN. Every Wednesday night the Abbot or Abbess shall preach to the community, commencing at 7 p.m., according to the formula of Liber LXIV.

LIBER ISRAFEL sub figura LXIV A.—. A.—. Publication in Class B. Imprimatur: N. Fra A.—. A.—. [This book was formerly called "Anubis," and is referred to the 20th key, "The Angel."]

0. The Temple being in darkness, and the Speaker ascended into his place let him begin by a ritual of the Enterer, as followeth. 1. ‫ ו‬Priocul, O procul este profani. 2. Bahlasti! Ompehda! 3. In the name of the Mighty and Terrible One, I proclaim that I have banished the Shells unto their habitations. 4. I invoke Tahuti, the Lord of Wisdom and of Utterance, the God that cometh forth from the Veil. 5. O Thou! Majesty of Godhead! Wisdom-crowned Tahuti! Lord of the Gates of the Universe! Thee, Thee, I invoke. O Thou of the Ibis Head! Thee, Thee I invoke. Thou who wieldest the Wand of Double Power! Thee, Thee I invoke! Thou who bearest in Thy left hand the Rose and Cross of Light and Life: Thee, Thee, I invoke. Thou, whose head is as an emerald, and Thy nemmes as the night-sky blue! Thee, Thee I invoke. Thou, whose skin is of flaming orange as though it burned in a furnace! Thee, Thee I invoke.

6. Behold! I am Yesterday, To-Day, and the Brother of ToMorrow! I am born again and and again. Mine is the Unseen Force, whereof the Gods are sprung! Which is as Life unto the Dwellers in the Watch-Towers of the Universe. I am the Charioteer of the East, Lord of the Past and of the Future. I see by mine own inward light: Lord of Resurrection; Who cometh forth from the Dusk, and my birth is from the House of Death. 7. O ye two Divine Hawks upon your Pinnacles! Who keep watch over the Universe! Ye who company the Bier to the House of Rest! Who pilot the Ship of Ra advancing onwards to the heights of heaven! Lord of the Shrine which standeth in the Centre of the Earth! 8. Behold, He is in me, and I in Him! Mine is the Radiance, wherein Ptah floatheth over the firmament! I travel upon high! I tread upon the firmament of Nu! I raise a flashing flame, with the lightning of Mine Eye! Ever rushing on, in the splendour of the daily glorified Ra: giving my life to the Dwellers of Earth. 9. If I say "Come up upon the mountains!" the Celestial Waters shall flow at my Word. For I am Ra incarnate! Kephra created in the Flesh! I am the Eidolon of my father Tmu, Lord of the City of the Sun! 10. The God who commands is in my mouth! The God of Wisdom is in my Heart! My tongue is the Sanctuary of Truth! And a God sitteth upon my lips. 11. My Word is accomplished every day! And the desire of my heart realises itself, as that of Ptah when He createth! I am Eternal; therefore all things are as my designs; therefore do all things obey my Word. 12. Therefore do Thou come forth unto me from Thine abode in the Silence: Unutterable Wisdom! All-Light! All-Power! Thoth! Hermes! Mercury! Odin! By whatever name I call Thee, Thou art still nameless to Eternity:. Come Thou forth, I say, and aid and guard me in this work of Art.

13. Thou, Star of the East, that didst conduct the Magi! Thou art The Same all-present in Heaven and in Hell! Thou that vibratest between the Light and the Darkness! Rising, descending! Changing ever, yet ever The Same! The Sun is Thy Father! Thy Mother is the Moon! The Wind hath borne Thee in its bosom: and Earth hath ever nourished the changeless Godhead of Thy Youth! 14. Come Thou forth, I say, come Thou forth! And make all Spirits subject unto Me: So that every Spirit of the Firmament And of the Ether. And of the Earth. And under the Earth. On dry land And in the Water. Of whirling Air And of rushing Fire. And every Spell and Scourge of God the Vast One, may be obedient unto Me! 15. I invoke the priestess of the Silver Star, Asi the Curved One, by the ritual of Silence. 16. I make open the gate of Bliss; I descend from the Palace of the Stars; I greet you, I embrace you, O children of Earth, that are gathered together in the Hall of Darkness. 17. (A pause.) 18. The Speech in the Silence. The Words against the Son of Night. The Voice of Tahuti in the Universe in the Presence of the Eternal. The Formulas of Knowledge. The Wisdom of Breath. The Root of Vibration. The Shaking of the Invisible. The Rolling Asunder of the Darkness. The Becoming Visible of Matter. The Piercing of the Scales of the Crocodile. The Breaking Forth of the Light! 19. (Follows the Lection.) 20. There is an end of the speech; let the Silence of darkness be broken; let it return into the silence of light. 21. The speaker silently departs; the listeners disperse unto their homes; yea, they disperse unto their homes.

TAROT – LIBER LXIV = THE MOON, KEY 18 – This book is sometimes referred to as ‘Liber Anubis’ and we find jackal headed guards on this card, as is a Mercurial ankh, this planet corresponding to the number eight (64 being the square of eight) and Wednesday.

ARTICLE TWENTY-EIGHT. All monks shall be addressed as "Brother". All nuns shall be addressed as "Sister". The Abbot and masters shall be addressed as "Father" or "Mother" in accordance with their biological gender. Monks and nuns may be addressed by a superior or equal by their chosen names or, if they are also members of the A.·. A.·., mottoes, or an acceptable abbreviation or English equivalent thereof. Children shall be addressed by their given names.

TAROT – PROPER ADDRESS , “FATHER” = KNIGHT OF WANDS, FIRE OF FIRE “MOTHER” = QUEEN OF CUPS, WATER OF WATER “BROTHER” = PRINCE OF SWORDS, AIR OF AIR “SISTER” = PRINCESS OF DISKS, EARTH OF EARTH – We have here an elemental correspondence with the family of Tetragrammaton, or

‫ יהוה‬.

ARTICLE TWENY-NINE. The corporal punishment of children is forbidden.

TAROT – CORPORAL PUNISHMENT = CRUELTY, THE NINE OF SWORDS

ARTICLE THIRTY. The mass media are forbidden within the Abbey of Thelema.

TAROT – THE MASS MEDIA = INTERFERENCE, THE EIGHT OF SWORDS – Mercury communication.

S and Gemini C as

ARTICLE THIRTY-ONE. The use of the first personal pronoun is forbidden by all save the masters and Abbot.

Liber III vel Jugorum Copyright (c) Ordo Templi Orientis

0. 0. Behold the Yoke upon the neck of the Oxen! Is it not thereby that the Field shall be ploughed? The Yoke is heavy, but joineth together them that are separate --- Glory to Nuit and to Hadit, and to Him that hath given us the Symbol of the Rosy Cross! Glory unto the Lord of the Word Abrahadabra, and Glory unto Him that hath given us the Symbol of the Ankh, and of the Cross within the Circle! 1. Three are the Beasts wherewith thou must plough the Field; the Unicorn, the Horse, and the Ox. And these shalt thou yoke in a triple yoke that is governed by One Whip. 2. Now these Beasts run wildly upon the earths and are not easily obedient to the Man. 3. Nothing shall be said here of Cerberus, the great Beast of Hell that is every one of these and all of these, even as Athanasius hath foreshadowed. For this matter 1 is not of Tiphereth without, but Tiphereth within. I. 0. The Unicorn is speech. Man, rule thy Speech! How else shalt thou master the Son, and answer the Magician at the right hand gateway of the Crown? 1. Here are practices. Each may last for a week or more. 2. (a) Avoid using some common word, such as "and" or "the" or "but"; use a paraphrase. (b) Avoid using some letter of the alphabet, such as "t", or "s". or "m"; use a paraphrase.

(c) Avoid using the pronouns and adjectives of the first person; use a paraphrase. Of thine own ingenium devise others. 2. On each occasion that thou art betrayed into saying that thou art sworn to avoid, cut thyself sharply upon the writs or forearm with a razor; even as thou shouldst beat a disobedient dog. Feareth not the Unicorn the claws and teeth of the Lion? 3. Thine arm then serveth thee both for a warning and for a record. Thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. Thus bind thyself, and thou shalt be for ever free. II. 0. The Horse is Action. Man, rule thine Action. How else shalt thou master the Father, and answer the Fool at the Left Hand Gateway of the Crown? 1. Here are practices. Each may last for a week, or more. (a) Avoiding lifting the left arm above the waist. (b) Avoid crossing the legs. Of thine own ingenium devise others. 2. On each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. Feareth not the Horse the teeth of the Camel? 3. Thine arm then serveth thee both for a warning and for a record. Thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least action that slippeth from the least of thy fingers. Thus bind thyself, and thou shalt be for ever free. III. 0. The Ox is Thought. Man, rule thy Thought! How else shalt thou master the Holy Spirit, and answer the High Priestess in the Middle Gateway of the Crown? 1. Here are practices. Each may last for a week or more. (a) Avoid thinking of a definite subject and all things connected with it, and let that subject be one which commonly occupies much of thy thought, being frequently stimulated by sense-perceptions or the conversation of others. (b) By some device, such as the changing of thy ring from one finger to another, create in thyself two personalities, the thoughts of one being within entirely different limits from that of the other, the common ground being the necessities of life.2 Of thine own Ingenium devise others. 2. On each occasion that thou art betrayed into thinking that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou shouldst beat a disobedient dog. Feareth not the Ox the Goad of the Ploughman?

3. Thine arm then serveth thee both for a warning and for a record. Thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least thought that ariseth in thy brain. Thus bind thyself, and thou shalt be for ever free.

‫י‬

TAROT – FIRST PERSONAL PRONOUN = THE HERMIT, KEY NINE – Yod as the tenth letter and basis of Hebrew script, and the phonetic match to the English ‘I’. The first personal pronoun is the word ‘I’. This prohibition is to help dissolve the egos of the various aspirants. It also quite beautifully turns a very common English word into a gesture of authority.

ARTICLE THIRTY-TWO. The members of the Abbey shall greet each other with the words "Do what thou wilt shall be the whole of the Law," followed by the reply, "Love is the law, love under will." The farewell is "Love is the law, love under will," reiterated.

TAROT – THELEMIC GREETINGS = ACE OF SWORDS – The number one as a unifying principle, and the Greek word θεληµα (Thelema) which is engraved upon the flat of the sword in the illustration.

ARTICLE THIRTY-THREE. Any discord or disagreement between the members of the Abbey shall be brought to the immediate attention of the Abbot or Abbess or an officer appointed for the purpose. Once the cause of such a discord or disagreement is identified, the Abbot or Abbess shall appoint a test, such that the result of the test shall determine the resolution of the discord or disagreement by indicating the True Will in the matter, which shall be interpreted by the Abbot or Abbess. Once resolved, any further discord or disagreement for the same cause shall be considered

to be a breach of the Vow of Holy Obedience, and punishable by penance.

TAROT – GRIEVANCES = ADJUSTMENT, KEY EIGHT – Libra and judgment, the Hebrew letter corresponding is Lamed brute force. TESTS = DEFEAT, THE FIVE OF SWORDS – Aquarius Venus

G as a judicial symbol, Cardinal Air as clear thinking

‫ ל‬which means ‘ox goad’, that is a device used to discipline

K as Fixed Air, or the tightly delineated problem, and

T as peace.

PUNISHMENT = THE HANGED MAN, KEY TWELVE – The pain depicted on the Trump illustration, the Element of Water as the inevitable consequences of maintaining a grievance. RECONCILIATION = PEACE, THE TWO OF SWORDS

ARTICLE THIRTY-FOUR. The entry of the Sun into the signs of the zodiac, the newness and fullness of the Moon, the birth and puberty of children, the marriages and deaths of members, the quarter days, and the feast days prescribed in the Book of the Law shall be observed by rituals and celebrated by feasts. In addition, the Abbey of Thelema shall sponsor public readings and performances of the works of Aleister Crowley, and such other works as the Abbot may authorize.

TAROT – ASTROLOGICAL OBSERVANCES = PLEASURE, THE SIX OF CUPS PUBLIC PERFORMANCES = WORKS, THE THREE OF DISKS – Mars Capricorn

U and tetrahedron as energy and vitality,

J as business acumen and rehearsal.

ARTICLE THIRTY-FIVE. The Mass of the Gnostic Catholic Church shall be celebrated every Sunday at 12 noon, following the Adoration of the Sun.

TAROT – THE GNOSTIC MASS = THE TOWER, KEY 16 – One old title of this Trump is ‘The House of God’. Peh is the letter of this Path and has the value of 80, as does

‫ ועד‬which means ‘union, an assembly’’.

‫פ‬

ARTICLE THIRTY-SIX. Those who do not accept the Law of Thelema may not trespass upon the consecrated grounds of the Abbey. Above all entrances to the Abbey the motto "DO WHAT THOU WILT" shall be superscribed. Guests and new members shall sign the following pledge form immediately upon admission to the Abbey: "I do solemnly declare that I accept the Law of Thelema, that I will devote myself to discover my True Will, and to do it." Those who refuse to sign must be expelled.

TAROT – “DO WHAT THOU WILT” SUPERSCRIBED = THE DEVIL, KEY 15 – One alternative title for this card is ‘The Lord of the Gates of Matter’. EXPULSION OF ENEMIES = STRIFE, THE FIVE OF WANDS – The negative aspect of the Pentad, Leo apotheosis of belief, and Saturn

E as

W as being stern and uncompassionate.

ARTICLE THIRTY-SEVEN. Members of the Abbey may, by special dispensation of the Abbot or Abbess, work in the world on behalf of the Abbey, in which case any or all of their duties may be forgiven them, for the duration of their absence from the Abbey, without penance.

TAROT – REPRESENTATIVE LABOUR = SWIFTNESS, THE EIGHT OF WANDS – Mercury Sagittarius

S as travel, with

I as adventure and higher learning.

ARTICLE THIRTY-EIGHT. The admission, expulsion, and advancement of members of the Abbey shall be at the personal discretion of the Abbot. Penances may be exacted by the Abbot at his or her personal discretion, excluding corporal punishment. The education of the Abbey's children shall be the personal responsibility of the Abbot.

TAROT – SUPREME AUTHORITY = DOMINION, THE TWO OF WANDS – Yod command. EXACTION OF PENANCE = THE EMPEROR, KEY FOUR

‫ י‬and Fire as Atziluth, or archetypal

ARTICLE THIRTY-NINE. Any member of the Abbey may leave the Abbey without shame simply by informing the Abbot of his will, provided he or she is not under any penance or shunning at the time.

TAROT – RESIGNATION = VALOUR, THE SEVEN OF WANDS – Mars sphere of influence, Leo Abbey.

U as the freedom of the Pentad in its own

E representing ardour, both of these qualities being necessary to successfully live in the

ARTICLE FORTY. Any member of the Abbey who fails to observe the Rule of the Abbey of Thelema shall be shunned. The duration of shunning shall be determined by the Abbot, according to the severity of the infraction.

TAROT – SHUNNING = WORRY, THE FIVE OF DISKS – The fixation of the Pentad in the Element of Earth, Taurus

B as unwavering restriction, or obstinacy, Mercury S as the patron of thieves and criminals.

ARTICLE FORTY-ONE. Any person may establish an Abbey of Thelema in accordance with this Rule. Each Abbey shall endeavour to incorporate itself as a religious order, in accordance with the laws of the jurisdiction in which it is located, and to establish itself on a sound financial basis. In particular the Abbey shall endeavour to acquire any land or property which may become available in its vicinity, in order to enlarge its domain. Abbeys shall extend hospitality to each other's members, at the discretion of the Abbot.

TAROT – FREEDOM OF INCORPORATION = THE FOOL, KEY 0 – The general dogma of the highest Trump which endows us with the energy of the Supernal Triad, this taking us beyond the bounds of reason and tradition. The beginning motions of the descent of the Flaming Sword. FINANCIAL STABILITY = GAIN, THE NINE OF DISKS HOSPITALITY = HAPPINESS, THE NINE OF CUPS – Jupiter of interaction and chance encounters.

V as conviviality, Pisces L as Mutable Water, freedom

ARTICLE FORTY-TWO. Any Abbot or Abbess who satisfies the criterion of the twentyone tests may confer the instruction, grades, and initiations of the Great White Brotherhood, or A.·. A.·., in the name of the A.·. A.·., as an Exempt Adept of the A.·. A.·..

TAROT – THE COMPLETION OF THE 21 TESTS = COMPLETION, THE FOUR OF WANDS

LIBER VIARVM VIAE SVB FIGVRA DCCCLXVIII A: A: Publication in Class B. Imprimatur: N. Fra A: A: {In the following, some text is vertical. These sections of text will be presented by curly bracket enclosures. For numbers 21-13, to the left bracket: "Nine locks of the Inferior Beard." To the right bracket: "Nine paths below Adeptus."} +21.+ T The Formulation of the Body of Light. Liber O. ¦20.¦ S The Passage of the King’s Chamber. Liber H H H. ¦19.¦ R The Illumination of the Sphere. Liber H H H. ¦18.¦ Q The Divining of Destiny. Liber Memoriae Viae CMXIII. ¦17.¦ z The Adoration under the Starry Heaven. Liber XI., NV (from ¦ + Liber CCXX.). ¦16.¦ P The Destruction of the House of God. Liber XVI. ¦15.¦ I The Sabbath of the Adepts. Liber CCCLXX.

¦14.¦ s Skrying in the Spirit Vision: The Ladder of Jacob. Liber O. +13.+ N The Preparation of the Corpse for the Tomb. Liber XXV. {For numbers 12-0, to the left bracket: "Thirteen locks of the Superior Beard." For numbers 12-6, to the right bracket: "Seven paths below M. T." For numbers 5-3, to the right bracket: "Three below M." For numbers 2-0, to the right bracket: "Three below I."} +12.+ M The Sleep of Siloam. Liber CDLI. ¦ 8.¦ t The Protection of the Sphere. Liber O. ¦10.¦ K The Evocation of the Mighty Ones. Liber {sic, no further ID} ¦ 9.+ Y The Absorbion of the Emanations. Liber DCCCXI. ¦11.¦ L The Passing of the Hall of the Balances. Liber XXX. ¦ 7.¦ X The Ritual of the Holy Graal. Liber CLVI. ¦ 6.+ Z The Utterance of the Pythoness. Liber MCXXXIX. ¦ ¦ 5.+ V The Forthcoming of the Hierophant. Liber VIII. (8th AEthyr ¦ ¦ in Liber 418). ¦ 4.¦ H The Formulation of the Flaming Star. Liber V. ¦ 3.¦ D The Incarnation of the Inmost Light. Liber DLV Had (from ¦ + Liber CCXX.). ¦ ¦ 2.+ G The Supreme Ecstasy of Purity. Liber LXXIII. ¦ 1.+ B The Universal Affirmations and Denials. Liber B (I.). + 0.+ A The transcending of all these; yea, the transcending of all these. Seven Inferiors: Seven Superiors: Seven above All: and Seven Interpretations of every Word.

ARTICLE FORTY-THREE. Any person soever may claim the grade of Master of the Temple by taking the oath of the grade, subject to recognition of a recognized Master of the Temple of the A.·. A.·..

TAROT – THE OATH OF THE ABYSS = THE CHARIOT, KEY SEVEN – This Path carries one from Geburah to Binah, thus crossing the Veil of the Abyss on the Tree of Life. The letter Cheth also the value of ABRAHADABRA.

‫ח‬, when spelt in full ‫חית‬, is 418, which is

SUCCESS IN THE ORDEAL = SORROW, THE THREE OF SWORDS

ARTICLE FORTY-FOUR. Each Abbey of Thelema shall be located at a power point based on the figure genethhacal for the moment of the advent of the New Aeon. The name of the Abbey shall be based on the god names of the Holy Books of Thelema and shall be derived from the significant planets for the chosen location. If local mythology attests to a regional power point the Abbey shall be oriented to that.

TAROT – GENETHHACAL (check spelling) LOCATION = STRENGTH, THE NINE OF WANDS NATAL HOROSCOPES = FUTILITY, THE SEVEN OF SWORDS REGIONAL POWER POINTS = RUIN, THE TEN OF SWORDS EXTRA TAROT ATTRIBUTIONS PRINCESS OF SWORDS = A prior, public relations officer or ‘runner’ for the community PRINCESS OF CUPS = A motivated and religious representative of the Abbey; demagogue, ecologist, charity worker etc. SATIETY, THE TEN OF CUPS = The emotional well being of the community, the ‘feel good factor’ and contentment in general. THE MAGUS, KEY ONE = A generally auspicious card.

TAROT CARD 0 – The Fool 1 – The Magus 2 – The High Priestess 3 – The Empress 4 – The Emperor 5 – The Hierophant 6 – The Lovers 7 – The Chariot 8 – Adjustment 9 – The Hermit 10 – The Wheel of Fortune 11 – Lust 12 – The Hanged Man 13 – Death 14 – Art 15 – The Devil 16 – The Tower 17 – The Star 18 – The Moon 19 – The Sun 20 – The Aeon 21 – The Universe Ace of Wands Two of Wands – Dominion Three of Wands – Virtue Four of Wands – Completion Five of Wands – Strife Six of Wands – Victory Seven of Wands – Valour Eight of Wands – Swiftness Nine of Wands – Strength Ten of Wands – Oppression Ace of Cups Two of Cups – Love Three of Cups – Luxury Four of Cups – Abundance Five of Cups – Disappointment Six of Cups – Pleasure Seven of Cups – Debauch Eight of Cups – Indolence Nine of Cups – Happiness Ten of Cups – Satiety Ace of Swords Two of Swords – Peace Three of Swords – Sorrow Four of Swords – Truce Five of Swords – Defeat Six of Swords – Science Seven of Swords – Futility Eight of Swords – Interference Nine of Swords – Cruelty Ten of Swords – Ruin

ARTICLE 41 n/a 6 21 38 7 19 43 33 31 8 16 33 9 1 36 35 24 27 22 4 17 23 38 5 42 36 12 & 23 39 37 44 1 2 13 34 21 26 41 n/a 32 33 43 3 33 14 44 30 29 44

Ace of Disks Two of Disks – Change Three of Disks – Works Four of Disks – Power Five of Disks – Worry Six of Disks – Success Seven of Disks – Failure Eight of Disks – Prudence Nine of Disks – Gain Ten of Disks – Wealth Knight of Wands Queen of Wands Prince of Wands Princess of Wands Knight of Cups Queen of Cups Prince of Cups Princess of Cups Knight of Swords Queen of Swords Prince of Swords Princess of Swords Knight of Disks Queen of Disks Prince of Disks Princess of Disks

12 24 34 15 40 11 3 41 25 28 25 10 25 28 20 n/a 25 25 28 n/a 25 20 9 28

Please write down why you think the following comes after The Book of the Law:

Do what thou wilt shall be the whole of the Law. The study of this Book is forbidden. It is wise to destroy this copy after the first reading. Whosoever disregards this does so at his own risk and peril. These are most dire. Those who discuss the contents of this Book are to be shunned by all, as centres of pestilence. All questions of the Law are to be decided only by appeal to my writings, each for himself. There is no law beyond Do what thou wilt. Love is the law, love under will. The priest of the princes, Ankh-f-n-knonsu.