A 401 Manual, by Frater Pyramidatus

A 401 Manual Notes Towards to Founding an Abbey of Thelema

by Frater Pyramidatus

The Seal of the Abbey of Thelema The words 'DO WHAT THOU WILT SHALL BE THE WHOLE OF THE LAW' are found around the circle. This is the Primary Axiom of Thelema, our principal mantra and ubiquitous greeting. An upright pentagram signifies us as practitioners of White Magick Art. The three 'V's are representative of Liber ATh vel Via Vitae; as well as 666 when 'V' is transliterated as Vav: ‫ווו‬. The two Hebrew letters Aleph ‫ א‬and Tau ‫ת‬, spell 'ATh', which is Hebrew for 'Spirit'. In the centre we find the spoked wheel, the symbol of Spirit. If we take the pentagram as a single symbol, and the Primary Axiom as having 37 letters, then the Seal of the Abbey has 44 elements; these signify the 44 Articles of Liber ATh. The seven colours of black, white, red, blue, yellow, green and purple represent the seven grades in our Abbey.

This copy of The 401 Manual is copy __________________ from a first run of ____________________ copies, and is presented to ______________________________________ on the _____ day of ______________ in the year _____________

Witness our Hands _____________________________

_____________________________

Origin of Source Text Liber ATh vel Via Vitae came to me via the internet. It was archived within an old website called lucky Mojo. The specific URL of www.luckymojo.com still works at the time or writing (6th of November 2014). I have never seen this book in print, except in my own self published works. I do not know what person or persons wrote it; it is also excluded from the orthodox Canon of Thelemic writings in all the varieties I have seen. There is no clue as to the date Liber ATh was written either. For all we know it could have been compiled by Crowley et al or another party post 1947. Despite all this Liber ATh stands firmly on its own merits as an ideal blueprint for a highly orthodox Thelemic society. So this Liber is from the outset a controversial mystery. A variant version to what I am accustomed to can be found here: http://www.luckymojo.com/esoteric/religion/thelema/liber.ath It would seem that this is a watered down version of the Liber I fell in love with over ten years ago. This differing version excludes various notions that may seem overly difficult and impractical. The Ordeal of the Pyramid is omitted, and we can only assume that is was left out because of its ostensibly difficult nature. This newer version was created by a group called The Fraternity of the Secret Door, of which I know nothing. They have a web presence here: https://bethelkhem.wordpress.com For the purposes of The 401 Manual we will be using the older book despite it being deleted, it would seem, from Lucky Mojo. This implies further controversy. I do not claim to be closer to the truth than The Fraternity of the Secret Door.

Analysis of Title Liber ATh vel Via Vitae sub figura CCCCI is the title. 'ATh' is the two lettered Hebrew word that translates as 'Spirit'; it is composed of the first and last letters of the Hebrew Alephbeth. In more mundane Hebrew ATh translates as 'the'.

‫את‬ It is pronounced eth. The article 'vel' is Latin for 'of''; 'Via' is Latin for 'way'; 'Vitae' is Latin for 'life'. So loosely translated it could mean 'The Book of the Spirit of the Way of Life'. Aleph has a value in gematria of one; Tau has a value of 400, hence the catalogue number of 401. On the Qabalistic Tree of Life Tav connects Spheres 9 and 10, Aleph connects Spheres 1 and 2. 9 + 10 + 1 + 2 equals 22, the number of Paths on the Tree of Life. So this word ATh represents not only beginning and ending but the totality of the Paths; the 22 Paths are allocated to the Element of Spirit whilst the Spheres are assigned to the four Lesser Elements of Fire, Water, Air and Earth. 401 is a Prime Number; indeed the 79th Prime. 79 is the value of BOZ and IAChIN, which Liber 500 says are the Pillars of the Temple of Solomon. These two Pillars are found in The High Priestess of the Rider Waite Tarot Deck. Liber ATh vel Via Vitae has 18 letters, which is 6 + 6 + 6. Later we will see that the 44 Articles break down into 216 elements. 216 is 6 * 6 * 6. The Hebrew Vav has the value of six, so the initial letters of 'vel Via Vitae' could be ciphered as 666. When we add up the Hebrew values of the 18 letters we get a result of 737. Also a similar treatment with the numbers of the Tarot Trumps gives

161. The Hebrew term for Spirit, and the number 666, are both assigned to Tiphereth the sixth Sphere on the Qabalistic Tree of Life. 666 is the last Mystic Number of Sol, the product of all the numbers from one to 36; 36 being the square of six. One should also remember that 401 'condenses' into five, simply by adding the two digits of four and one. Five is the number of Spirit in general. The concept of Spirit presiding over the Four Elements can be portrayed in at least four traditional ways: the pentagram, the truncated pyramid, the Tree of Life and the Calvary Cross of six squares:

The Pentagram

The Truncated Pyramid 'Olam', at the base of the pyramid, means 'World'; 'Esh' means 'Fire'; 'Mayim' means 'Water'; 'Ruach' means 'Air'; 'Aretz' means 'Earth'.

The Qabalistic Tree of Life Here Spirit corresponds to the sixth Sphere of Tiphereth; this is called the 'Crown of the Outer College', it represents the Grade of Adeptus Minor and the 'Knowledge and Conversation of one's Holy Guardian Angel'.

The Calvary Cross

In geometry Spirit corresponds to the dodecahedron, the last in the progression of the five Platonic Solids when lines are drawn across the interstices of the economical grouping of spheres. In palmistry Spirit corresponds to the thumb, the most useful and only opposable digit of the human hand. The English title given is 'The Rule of the Abbey of Thelema'. We find ATh concealed in the first and last letters of the English title; which may or may not be a coincidence. The Oxford online dictionary gives 'rule' as: 'one of a set of explicit or understood regulations or principles governing conduct or procedure within a particular area of activity.' The same website gives 'abbey' as: 'the building or buildings occupied by a community of monks or nuns.' Etymologically 'Middle English from Old French abbeie, from medieval Latin abbatia, 'abbacy', from abbas, abbat'. (We have further controversy here in that the Abbey of Thelema is composed of monks and nuns simultaneously.) 'Thelema' comes from the Greek ΘΕΛΗΜΑ (in lower case: θελημα) which is translated as 'will' or 'intention'. It is the name of Crowley's entire magical, mystical and Qabalistic school of thought. A follower of Thelema is a Thelemite. The motto 'Do what thou wilt shall be the whole of the Law' is the greeting of orthodox Thelemites and holds supreme the individualistic Will. There is some confusion about how 'Thelema' is pronounced. I prefer 'tel-eh-ma' whilst others prefer 'the-lee-ma' or sometimes 'the-le-ma' or even 'thee-le-ma'. Over the years I have heard ten or so different pronunciations.

Ad Salutem Thelema After the title we find '-Ad Salutem Thelema-'. 'Ad' is Latin, I presume, for 'to', 'towards' and 'at'. 'Salutem', according to an online translator means 'advantageous'. The three words taken together may mean 'towards helping Thelema'. (I used to think it meant 'salutations in Thelema'.) If we convert 'Ad Salutem' into Hebrew letters we get the gematria value of 156. This is the number of BABALON, the word found in the Seal of the Argentum Astrum. I do not believe this is arbitrary.

“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 two excerpts are from The Book of the Law and as such I refuse to make comment on them. (I can safely say that 'Ibid' is short for ibidem, the Latin term for 'as above'.) Unlike some Thelemites I comply with The Comment about our holiest of books. This forbids any commentary or intellectual opining about The Book of the Law. It is sometimes called The Tunis Comment, and sometimes The Short Comment.

However this does not stop me inserting Crowley's comments regarding these verses. In his own words: The Old Comment for I, 61 Practical and literal; yet it may be doubted whether "to lose all in that hour" may not refer to the supreme attainment, and that therefore to give one particle of dust (perhaps the Ego) or the central atom Hadit, her complement, is the act to achieve. (For 'dust' see Liber 418.) The New Comment for I, 61 This ritual has been thoroughly worked out as an Official Instruction of A.'.A.'. Liber NV, sub figura XI, see Equinox I, VII, page 11. The Old Comment for I, 50 Our system of initiation is to be triune. For the outer, tests of labour, pain, etc. For the inner, intellectual tests. For the elect of the A.'.A.'., spiritual tests. Further the Order is not to hold Lodges, but to have a chain-system.{WEH NOTE: This was written when Crowley had not yet joined O.T.O. and before he chartered O.T.O. lodges} The New Comment for I, 50 It would be improper to make extended commentary on this verse, since the nature of the ordeals is not to be written. It is only necessary to say that these ordeals are singularly thorough in all ways, and cannot be dodged. They are real, not formal, tests of the candidate. Persons accustomed to the schoolboy jokes of Freemasonry please take notice.

ARTICLE ONE. The Abbey of Thelema shall consist of aspirants to the Great White Brotherhood, or A A, of both sexes and sexual preferences. 'Article' is defined as 'a separate clause or paragraph of a legal document or agreement, typically one outlining a single rule or regulation'. The etymology given is 'Middle English (denoting a separate clause of the Apostles' Creed): from Old French, from Latin articulus 'small connecting part', diminutive of artus 'joint'. The Oxford online dictionary gives 'aspirant', as an adjective, as 'having ambitions to achieve something, typically to follow a particular career'; as a noun 'a person who has ambitions to achieve something'. The etymology is 'mid 18th century (as a noun): from Latin aspirant – 'aspiring', from the verb aspirare'.

The Great White Brotherhood The Argentum Astrum is one of many vehicles with the Great White Brotherhood. Indeed the Mystery Schools found within mainstream religions, including Christianity, are part of the GWB. A Glossary of Thelema gives a pithy explanation: “Another title for the A.·. A.·.. The Secret Chiefs who watch and guide the positive forces in human evolution. It would be more correct to say that the latter is the vehicle of the former, that is the G. W. B. must have myriad forms of expression apart from the A.·. A.·.. For a guide of the messengers sent down by the A.·. A.·. see The Heart of the Master. A statement of the general theology of this Brotherhood can be found in Liber 242. This is a concrete example of the dualistic nature of Gnosticism that gives us the idea of the eternal struggle between good and evil. The average reader does not expect such a naïve dichotomy to be a recurring echo in the theology of Crowley.” Magick Without Tears Chapter IX: “Accordingly, it stands to reason that those charged with the conduct of the Order should be at least Masters of the Temple, or their judgment would be worthless, and at least Magi (though not that particular kind of Magus who brings the Word of a New Formula to the world every 2,000 years of so) or they would be unable to influence events on any scale commensurate with the scope of the Work.” 'The Preliminary Lection' from Liber LXI: “In the Name of the Initiator, Amen. 1. In the beginning was Initiation. The flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. In all systems of religion is to be found a system of Initiation, which may be defined as the process by which a man comes to learn that unknown Crown. 3. Though none can communicate either the knowledge or the power to achieve this, which we may call the Great Work, it is yet possible for initiates to guide others. 4. Every man must overcome his own obstacles, expose his own illusions. Yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. They can further

insure that he is duly tried and tested, for there are many who think themselves to be Masters who have not even begun to tread the Way of Service that leads thereto. 5. Now the Great Work is one, and the Initiation is one, and the Reward is one, however diverse are the symbols wherein the Unutterable is clothed. 6. Hear then the history of the system which this lection gives you the opportunity of investigating. Listen, we pray you, with attention: for once only does the Great Order knock at any one door. Whosoever knows any member of that Order as such, can never know another, until he too has attained to mastery. Here, therefore, we pause, that you may thoroughly search yourself, and consider if you are yet fitted to take an irrevocable step. For the reading of that which follows is Recorded.” The Heart of the Master: “Above this parchment, which was partly furled, was a square tablet of white marble, on which, inlaid in gold, I read these characters about the Image of an Eye within a radiant Triangle. S∴S∴ and this is, being interpreted, "The Great White Brotherhood." Below was written: With Us Two Thousand Years is as One Day. 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. Also, twice in that period, that is, at intervals of a little more than three, and a little less than seven, centuries, they send a lesser prophet to prepare the Way of the next Word, and to maintain or to restore the virtue of the Word then current. And on the unfurled portion of the chart I read the names of certain of these Brethren, and the Words as one was uttered after the other. But some I could not read, because the characters were strange.” After the above quote The Heart of the Master gives a list of members of the GWB. Instead of giving this short list here are the Gnostic Saints as given in the Gnostic Mass of Liber XV: “Laotze, Siddartha, Krishna, Tahuti, Mosheh, Dionysus, Mohammed, To Mega Therion, Hermes, Pan, Priapus, Osiris, Melchizedek, Khem, Amoun, Mentu, Heracles, Orpheus, Odysseus, Vergilius, Catullus, Martialis, Rabelais, Swinburne, Apollonius Tyanæus, Simon Magus, Manes, Pythagoras, Basilides, Valentinus, Bardesanes, Hippolytus, Merlin, Arthur, Kamuret, Parzival, Carolus Magnus, William of Schyren, Frederick of Hohenstaufen, Roger Bacon, Jacobus Burgundus Molensis the Martyr, Christian Rosencreutz, Ulrich von Hutten, Paracelsus, Michael Maier, Roderic Borgia Poÿe Alexander the Sixth, Jacob Boehme, Francis Bacon Lord Verulam, Andrea, Robertus de Fluctibus, Johannes Dee, Sir Edward Kelly, Thomas Vaughan, Elias Ashmole, Molinos, Adam Weishaupt, Wolfgang von Goethe, Ludovicus Rex Bavariæ, Richard Wagner, Alphonse Louis Constant, Friedrich Nietzsche, Hargrave Jennings, Carl Kellner, Forlong dux, Sir Richard Payne Knight, Paul Gaugin, Sir Richard Francis Burton, Doctor Gaerard Encausse, Doctor Theodor Reuss and Sir Aleister Crowley.”

In most places it seems that 'Great White Brotherhood' is an interchangeable term with 'Secret Chiefs'. Lo and behold we have a wikipedia page about them that begins with the paragraph below: (From /en.wikipedia.org/wiki/Secret_Chiefs) “The Secret Chiefs are said to be transcendent cosmic authorities, a Spiritual Hierarchy responsible for the operation and moral calibre of the cosmos, or for overseeing the operations of an esoteric organization that manifests outwardly in the form of a magical order or lodge system. Their names and descriptions have varied through time, dependent upon those who reflect their experience of contact with them. They are variously held to exist on higher planes of being or to be incarnate; if incarnate, they may be described as being gathered at some special location, such as Shambhala, or scattered through the world working anonymously. One early and influential source on these entities is Karl von Eckartshausen, whose The Cloud Upon The Sanctuary, published in 1795, explained in some detail their character and motivations. Several 19th and 20th century occultists claimed to belong to or to have contacted these Secret Chiefs and made these communications known to others, including H. P. Blavatsky (who called them the "Tibetan Masters" or Mahatmas), C. W. Leadbeater and Alice A. Bailey (who called them Masters of the Ancient Wisdom), Guy Ballard and Elizabeth Clare Prophet (who called them Ascended Masters), Aleister Crowley (who used the term to refer to members of the upper three grades of his order, A∴A∴), Dion Fortune (who called them the "esoteric order"), and Max Heindel (who called them the "Elder Brothers")”

The A A The two 'A's are most commonly taken as meaning 'Argentum Astrum' which is Latin for 'Silver Star'. In fact they have many different meanings some known only to lofty initiates. The Argentum Astrum is a mystical Order whose Grades correspond to Spheres on the Qabalistic Tree of Life. One climbs the Sephirah from Malkuth to Kether. The basic structure of the Argentum Astrum owes a great deal to the Hermetic Order of the Golden Dawn. It has three Orders based on the three Triads of the Tree of Life. In this Order one only has dealing with one's immediate superior and one's immediate disciples. For example if one accepts a person as a Probationer, the Zelator above you that is taking you through the curriculum of Neophyte will have no dealings with, or even be aware, of that person. (It is this and other considerations that make the Argentum Astrum an entirely different enterprise than that of the Ordo Templi Orientis. Indeed the OTO is not mentioned in Liber ATh.)

This Tree of Life diagram, with its manifold correspondences is crucial to not only Thelemites but many Mystery Schools. It is explained quite well in A Glossary of Thelema. The best, and relatively recent, book on the Silver Star is The Magical and Mystical System of the A A by James A Eshelman.

The Seal of the A A

This seal is found at the beginning of Official Documents. The seven letters within the triangles of the heptagram spell BABALON. This has the value in Hebrew gematria of 156. The numbers around the central vesica apply a formula of the number seven used seven times to make 156.

If we exclude the circles, the heptagram, vesica and addition symbols, this Seal has 48 elements, or one less than seven squared. 'SIGILLVM' is Latin for 'seal' or 'sign'; 'SANCTVM' means 'holy', 'sacred' or 'saint'; 'FRATERNITATIS' was not found on my online translator, but we will assume it means 'brotherhood'. One possible translation therefore is 'the Sigil of the Sanctified Brotherhood'. By the mode of Qabalah known as Aiq Bekar the initials of SIGILLVM SANCTVM FRATERNITATIS are 666; that is Samekh, Samekh and Vav. Drawing a perfect heptagram, or seven pointed star, was one of the problems of antiquity in that there exists no way of drawing it precisely with only a compass and set square.

The Unisex Spiritual Community 'Monk' is defined as 'a member of a religious community of men typically living under vows of poverty, chastity and obedience'; with the etymology of 'Old English munuc, based on Greek monakhos 'solitary', from monos 'alone'.' 'Nun' is defined as 'a member of a religious community of women, typically one living under vows of poverty, chastity and obedience'; with the etymology of 'Old English nonne, from ecclesiastical Latin nonna, feminine of nonnus 'monk', reinforced by Old French nonne.' We are told at the outset the Abbey of Thelema is composed of either gender. Immediately we are plunged into controversy at odds with Catholic, Christian, Islamic, Jewish and Buddhist orthodoxies. Even more esoteric groups, such as Freemasonry, do not mix male and female in their meetings and organisations.

However, the United Nations are trying to stamp out discrimination against women. Around the world women are more likely to freedoms impaired than men. The United Nations Entity for Gender Equality and the Empowerment of Women is one group of many trying to remedy this situation. I quote from the Convention on the Elimination of All Forms of Discrimination against Women: “Article I For the purposes of the present Convention, the term "discrimination against women" shall mean any distinction, exclusion or restriction made on the basis of sex which has the effect or purpose of impairing or nullifying the recognition, enjoyment or exercise by women, irrespective of their marital status, on a basis of equality of men and women, of human rights and fundamental freedoms in the political, economic, social, cultural, civil or any other field. Article 2 States Parties condemn discrimination against women in all its forms, agree to pursue by all appropriate means and without delay a policy of eliminating discrimination against women and, to this end, undertake: (a) To embody the principle of the equality of men and women in their national constitutions or other appropriate legislation if not yet incorporated therein and to ensure, through law and other appropriate means, the practical realization of this principle; (b) To adopt appropriate legislative and other measures, including sanctions where appropriate, prohibiting all discrimination against women; (c) To establish legal protection of the rights of women on an equal basis with men and to ensure through competent national tribunals and other public institutions the effective protection of women against any act of discrimination; (d) To refrain from engaging in any act or practice of discrimination against women and to ensure that public authorities and institutions shall act in conformity with this obligation; (e) To take all appropriate measures to eliminate discrimination against women by any person, organization or enterprise; (f) To take all appropriate measures, including legislation, to modify or abolish existing laws, regulations, customs and practices which constitute discrimination against women; (g) To repeal all national penal provisions which constitute discrimination against women.” However noble this convention is does not represent the social norm of many countries where women are treated like dirt. We do not have the space to quote all the Biblical sexist statements, but grab a Bible and look up these references:

1 Corinthians 11:3 * 1 Corinthians 11:7 – 9 * 1 Corinthians 14:34 – 35 * Ephesians 5:22 – 25 * Colossians 3:18 * 1 Timothy 2:9 – 15 * Romans 7:2 * Titus 2:3 – 5 * 1 Peter 3:1 -3 * 1 Peter 3:5 -7 * Genesis 3:16 * Leviticus 12:2 * Leviticus 12:5 * Esther 1:22 * Job 25:4 * Ecclesiastes 7:26 * Deuteronomy 22:5 * 1 Corinthians 11:14 Similarly, for The Quran: Sura 2:223 * Sura 2:228 * Sura 4:11 * Sura 2:282 * Sura 2:230 * Sura 4:24 * Sura 4:3 * Sura 4:129 * Sura 4:34 * Sura 65:1 & 4 According to www.feministezine.com the ten countries most oppressive towards women are Afghanistan, the Democratic Republic of Congo, Iraq, Nepal, Sudan, Guatemala, Mali, Pakistan, Saudi Arabia and Somalia. The nicest to women, this website gives as Iceland, Norway, Australia, Canada, Ireland, Sweden, Switzerland, Japan, Netherlands and France.

Sexual Freedom Article One tells us that both sexual preferences are allowed. I don't think we should read this as ALL sexual preferences. Necrophilia, bestiality, paedophilia and even autosexuality should be shunned. Indeed later on in Liber ATh we find mention of an unspecified Oath of Chastity. Needless to say the Thelemic ideal of chastity is very different from the Roman Catholic. As Thelemites we should strive to avoid any 'unclean' act of sexuality, not sexuality per se. 'Heterosexual' is defined as '(of a person) sexually attracted to the opposite sex' and 'involving or characterized by sexual attraction between people of the opposite sex' when an adjective, and 'a heterosexual person' when a noun. 'Homosexual' is defined as 'sexually attracted to people of one's own sex' and 'involving or characterized by sexual attraction between people of the same sex' when an adjective, and 'a person who is sexually attracted to people of their own sex' when a noun. Origin 'late 19th century: from homo- 'same'+ sexual.' Being bisexual it would seem is also okay; indeed not many people are either entirely heterosexual or homosexual, even though they may not admit it. Crowley was bisexual and used sex in many forms in his various magical exploits. Crowley wrote homosexual poetry in his White Statins, and also in the Bagh O Muattar – The Scented Garden of Abdullah the Satirist of Shiraz. He also used homosexuality as a form of sacred magick in his Liber CDXV – Opus Lutetianum or The Paris Working. This Liber is in Class AB, meaning some aspects of it are considered holy in the Thelemic Canon of writings. At the end of this Liber we find The Holy Hymns to the Great Gods of Heaven: “I. Juppiter. Haud secus ac puerum spumanti semini vates Lustrat, dum gaudens accipit alter aquas; Sparge, precor, servis, hominum rex atque deorum Juppiter omnipotens, aurea dona, tuis.

” Also: “III. Venus. Tu Venus orta mari venias tu filia Patris, Exaudi penis carmina blanda, precor. Ne sit culpa nates nobis futuisse viriles, Sed caleat cunnus semper amore meo. ” And again: “VIII. Priapus. Semina nunc molli dat mentula saeva cinaedo. Aspectu gaudens ipse Priapus adest. Gaudens exaudi; nobis sit mentula semper Et Rigida et roseo semen ab ore jacens. ” So in Thelema homosexuality is not only acceptable but indeed a holy sacrament. This is all very well but what does the rest of the world think? Below is a list of 79 countries with anti homosexual laws of various kinds. The data was compiled by the The International Lesbian, Gay, Bisexual, Trans and Intersex Association, or ILGA, and from the website 76crimes.com: In Africa we have Algeria, Angola, Botswana, Burundi, Cameroon, Comoros, Egypt, Eritrea, Ethiopia, Gambia, Ghana, Guinea, Kenya, Lesotho, Liberia, Libya, Malawi, Mauritania, Mauritius, Morocco, Mozambique, Namibia, Nigeria, Senegal, Seychelles, Sierra Leone, Somalia, South Sudan, Sudan, Swaziland, Tanzania, Togo, Tunisia, Uganda, Zambia and Zimbabwe. In Asia we have Afghanistan, Bangladesh, Bhutan, Brunei, India, Iran, Kuwait, Lebanon, Malaysia, Maldives, Myanmar, Oman, Pakistan, Palestine/Gaza Strip, Qatar, Saudi Arabia, Sri Lanka, Syria, Turkmenistan, United Arab Emirates, Uzbekistan and Yemen. We quote from 76crimes.com: “One Middle Eastern country, Iraq, was listed separately by ILGA in 2014 under the heading “Legal status of homosexual acts unclear or uncertain.” In Iraq, there is no civil law against homosexual acts, but homophobic violence is unchecked. Militias and self-appointed sharia judges reportedly have imposed sentences for homosexual behaviour.” In the Americas we have Antigua & Barbuda, Barbados, Belize, Dominica, Grenada, Guyana, Jamaica, St Kitts & Nevis, St Lucia, St Vincent & the Grenadines, Trinidad & Tobago, We quote, again, 76crimes.com: “In the United States, anti-sodomy laws were ruled unconstitutional by the U.S. Supreme Court in

2003, but they are still on the books in 13 states: Alabama, Florida, Idaho, Kansas, Louisiana, Michigan, Mississippi, North Carolina, Oklahoma, South Carolina, Texas, Utah and Virginia. Conservative state legislators refuse to repeal the laws and, in some cases, police still enforce them. Reportedly, in the past few years more than a dozen LGBT people were arrested for violating those laws, but the arrestees were freed because prosecutors won’t seek convictions based on defunct laws.” In Oceania we have the Cook Islands, Indonesia (Aceh Province and South Sumatra), Kirbati, Nauru, Papua New Guinea, Samoa, Solomon Islands, Tonga and Tuvalu. According to www.bbc.co.uk homosexuality carries the death penalty in Mauritania, Nigeria, Sudan, Somalia, Yemen, Saudi Arabia and Iran. The condemnation of homosexuality has its roots in antiquity. Chapters 18 and 20 of Leviticus contain the following verses: “You shall not lie with a male as with a woman; it is an abomination.” “If a man lies with a male as with a woman, both of them have committed an abomination; they shall surely be put to death; their blood is upon them.” Similarly, from The Quran: Sura 7:80-84 “...For ye practice your lusts on men in preference to women: ye are indeed a people transgressing beyond bounds... And we rained down on them a shower (of brimstone)” Sura 7:81 “Will ye commit abomination such as no creature ever did before you?” Sura 26:165-166 “Of all the creatures in the world, will ye approach males and leave those whom Allah has created for you to be your mates? Nay, ye are a people transgressing.” Sura 4:16 “If two men among you are guilty of lewdness, punish them both. If they repent and amend, leave them alone.” But what of the other side of the coin? What are world's most liberated nations so far as sex is concerned? According to www.bbc.co.uk gay marriage is allowed in Canada, Uruguay, Argentina, South Africa, New Zealand, Norway, Iceland, Belgium, Spain, Portugal, Sweden, Denmark, Netherlands, France and the United Kingdom. Some states in the US and Brazil also permit gay marriage. The following is a list of LGBT (lesbian, gay, bisexual, transexual) organisations based in the UK: Unity Bangor LGBT – Black Gay Men's Advisory Group – Campaign for Homosexual Equality – Campaign for Homosexual Law Reform (Northern Ireland and Republic of Ireland) – Gay and Lesbian Humanist Association (GALHA) – Gay and Lesbian Youth Northern Ireland (GLYNI) – Homosexual Law Reform Society – Intersex UK – The Lesbian & Gay Foundation – LGBT Network – LGBT+ Liberal Democrats – Peter Tatchell Foundation – Outrage! – Queer Youth Network (QYN) – Stonewall

Also, a list of LBGT groups that work internationally: Al-Fatiha Foundation (defunct) – Beyond Ex-Gay – International Gay and Lesbian Human Rights Commission (IGLHRC) – International Lesbian, Gay, Bisexual, Trans and Intersex Association (ILGA) – International Lesbian, Gay, Bisexual, Transgender and Queer Youth and Student Organisation (IGLYO) – International Lesbian, Gay, Bisexual, Transgender and Intersex Law Association (ILGLaw) – International Lesbian Information Service (defunct) – Global Action for Trans Equality (GATE) – Global Respect In Education (GRIN) – Gay and Lesbian International Sport Association (GLISA) – International Lesbian, Gay, Bisexual, Trans and Intersex Association – Organisation Intersex International (OII) – Trans March – Gay Human Rights (GHR) We have only discussed thus far the first Article of Liber ATh, and already we have profoundly polarised the peoples and cultures of the world. The controversy and polarisation will become more acute as we progress. The suspicion is growing already that The Abbey of Thelema is a home without a home, sadly. Lastly, regarding Article One. Are we to assume that the Abbey may have both genders and sexual preferences, or must have them. Surely some Thelemites may concur on the latter option – at least that would not surprise me. Personally I take the former option.

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. 'Rite' is defined as 'a religious or other solemn ceremony or act'. The etymology is given as 'Middle English: from Latin ritus '(religious) usage'. 'Initiation' is defined as 'the action of admitting someone into a secret or obscure society or group, typically with a ritual'. The etymology is from 'Middle French initiation or directly from Latin initiationem'. 'Matrimonial' is defined as 'relating to marriage or married people' with the etymology of 'late Middle English: via Old French from Latin matrimonialis, from matrimonium'. We find 156 to be BABALON and 666 to be THE BEAST. Their union is mentioned in the Thelemic Holy Book Liber Cheth, verses 1 – 3: “1. This is the secret of the Holy Graal, that is the sacred vessel of our Lady the Scarlet Woman, Babalon the Mother of Abominations, the bride of Chaos, that rideth upon our Lord the Beast. 2.

Thou shalt drain out thy blood that is thy life into the golden cup of her fornication.

3.

Thou shalt mingle thy life with the universal life. Thou shalt keep not back one drop.”

We see this symbolism echoed in the eleventh Trump, Lust, of the Thoth Tarot. The description of this Atu is from A Glossary of Thelema:

“LUST – KEY XI The twelfth card in the Major Arcana of the Thoth Tarot. It corresponds to the Zodiac sign Leo and the Hebrew Teth (‫)ט‬. The image is dominated by a many headed lion, with a tigerish headed, snake like tail, and that is mounted by a naked lady. In her left hand she tightly draws on a red rein, whilst her right hand holds up a homogeneous globule of red-orange liquid, this being the Holy Graal, or a symbol of the same. The top of the card has ten ‘horns’ which radiate into a bluish-yellow spectrum, or star shape, which has ten flowery circles at its perimeter. The feet of the lion-beast are massively strong, and beneath them are seen nebulous phantoms of hands and faces, in a soft lurid violet. The woman is a form of Babalon the Victorious Queen, and she is wanton, lusting and fierce. She is pivotal in Thelema, much as the sun (which rules Leo) is to the solar system. The beast upon which she rides is the lion-serpent, Leo and Teth combined (Teth means ‘serpent’). We recall the Chakkra of Kundalini, the root of the sexual power, that is likened to a ‘sleeping serpent’ that shoots up the spine when awakened through Tantra. Leo, through its reflex, and opposite, sign of Aquarius signifies the present life wave, the ‘Age of Aquarius’. The ghosts beneath represent the death of the Aeon of Osiris, the repentant, whining and crushed souls of the previously obsequious spiritual schools; these forms of shame and guilt are brutally ignored, the Beast and Babalon not even noticing them. This card is a supreme glyph of the pride, energy and abandon of the Aeon of Horus. Qabalistically, Lust joins the fourth and fifth Spheres, Chesed ( ‫ ) חסד‬and Geburah ( ‫) גבורה‬, and is referred to as a Reciprocal Path. One of the most important tasks in traditional Qabalah is to harmonise the moral extremes embodied in these Spheres, unconditional forgiveness, with furious anger; a whole school know as the ‘Binary Qabalah’ springing from this psychology. Ironically, the idea of Lust as violent energy and uncurbed animal appetites is, Sephirotically, also one of delicate balance, which is probably the stance of Babalon, who must remain ever vigilant and alert, or be thrown from the back of the Beast.” Although I intend eventually to compose an original matrimonial ritual for the Abbey of Thelema I found the following from http://hermetic.com/sabazius/wedding.htm:

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 North 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. None but the two to be married communicate, the Children attending them to hold the wand and roses as necessary. For the Collects, The DEACON strikes a bell at the beginning of Number IX, "Marriage." (The Negative Child descends to stand with the GROOM, the Positive Child descends to stand with the BRIDE. The DEACON 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 Negative 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 DEACON 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 DEACON and the PEOPLE repeat: So mote it be. The PRIEST turns and ascends the first step. The GROOM gives the wand to the Negative 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 DEACON 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 Negative 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 and GROOM thrice, thus: The PRIEST:

on the BRIDE

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 DEACON 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

If the above ritual is too long winded there is a shorter on that I found at handfasting.org:

Preparation •Long ribbon or soft rope (~ 3 feet) •Vows to exchange (written by the couple) •Small gifts (or rings) to be exchanged by the couple. •5 rose candles (Quarter and god candle (god candle can be red)) •1 white candle (Goddess candle) •Gifts from the coveners/guests for the couple. Ritual Cast the circle normally. Invoke the Goddess and God normally, or as below. H. Priest:

We call upon you in the guise of Eros, Kindler of desire, Bringer of love, to join us here and witness the bonding of and .

H. Priestess: We call upon you in the guise of Aphrodite, Always desirous one, Sensual lover, to join us here and witness the joining of and . Grounding meditation. The H. Priest and H. Priestess motion the two people to be handfasted to join them before the altar. Couple faces the altar. H. Priest:

(to one of the couple, the female if the couple are of opposite gender) Do you _name_ join us here of your own free will, to acknowledge before the Lord and Lady the bond that is shared between yourself and _other_name_.

Person 1:

(responds (hopefully this will be a yes :) if not, go to closing).

H. Priestess asks the other the same thing and gets response. Couple turn to face each other and join their left hands. Each now recites the vows they have prepared. H. Priest:

(taking the joined left hands, and the rope)

Here before witnesses, and have sworn vows to each other. With this cord, I bind them to the vows that they each have made. (wrap the cord loosely around both arms) However this binding is not tied, so that neither is restricted by the other, and the binding is only enforced by both their wills. Couple: (turning to face each other, in unison) Heart to thee, Soul to thee, Body to thee, Forever and always, So mote it be. Coven: So mote it be. Couple unbind their left arms. Couple exchange the gifts they have brought for each other. Coven members and guests give couple good wishes and/or gifts. Great rite and Cakes and Ale. Bid farewell to God and Goddess as usual, or as below. H. Priestess: We thank you, Aphrodite, for your presence among us, And as you take your leave, we ask that you leave among us, in each of us, the ability to each be Sensual Lover, and desirous one. Hail and farewell. H. Priest:

We thank you Eros, for your presence here this day, And ask, as you take your leave, that you leave in each of us, the ability to be a Bringer of desire, and kindler of love. Hail and farewell.

Dismiss the Quarters, and open the circle. Relax, talk, and party!

A New Name Although one could chose any terms from the Holy Books, below you will find those that begin with a capital letter. These are 260 names found in the A.·. A.·. Publications in Class A: (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, Ammon-Ra, 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, (N) Narcissus, Nebulæ, Nemo, Neopolitan, Nepthi, Niantiel, Nile, Nu, Nuit, (O) Odyssey, OEdipus, 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, Zion. I think we can safely assume we are not expected to change our names by Deed Poll.

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 non-dogmatic. The Abbey of Thelema is ecologically responsible and opposes the continuing destruction of the body of Our Lady Babalon (the Earth). 'Discriminate' is defined as 'make an unjust or prejudicial distinction in the treatment of different categories of people, especially on the grounds of race, sex, or age'; the etymology is given as 'early 17th century: from Latin discriminat- 'distinguish between', from the verb discriminare, from discrimen 'distinction', from the the verb discernere'. 'Ethnic' is defined as 'relating to a population subgroup (within a larger or dominant national or cultural group) with a common national or cultural tradition'; the etymology is 'late Middle English (denoting a person not of the Christian or Jewish faith): via ecclesiastical Latin from Greek ethnikos 'heathen', from ethnos 'nation'. Current senses date from the 19th century'. 'Non-sectarian' is defined as 'not involving or relating to different religious sects or political groups'. The etymology for 'sectarian' is 'mid 17th century from sectary + -an, reinforced by sect'. 'Non-dogmatic' is not found in www.oxforddictionaries.com, however 'dogma' is defined as 'a principle or set of principles laid down by an authority as incontrovertibly true' with the etymology 'mid 16th century: via late Latin from Greek dogma 'opinion', from dokein 'seem good, think'.'

'Ecology' is defined as 'the branch of biology that deals with the relations of organisms to one another and to their physical surroundings' with the origin 'late 19th century (originally as oecology): from Greek oikos 'house' + -logy'. The Holy Books of Thelema are replete with earthly and natural symbolism, and are veritably jam packed with pagan themes of flora and fauna. Crowley attempts to reconcile Qabalistic monism with pagan pantheism and succeeds admirably and with profound sublimity. In this regard see Liber 7 and Liber 65. Consider the modern geopolitical divide of the so called 'New World Order' and it's opposite the 'Global Village'. In their attempts at creating a one world government the Illuminati (for want of a better term) are making every nation on Earth dependent upon other nations. We ship coffee from Columbia to Canada, and beer from Belgium to Brazil and so on. A relatively modern term for our Abbey of Thelema is 'intentional community' or 'intelligent design community'. As Thelemites we are self sufficient and autonomous, we eschew the damage done to the environment caused by shipping goods hundreds of miles for no good reason. Our mantra is thus: “Think Globally and Act Locally”. In this connection consider also the 'industrial obsolescence' of multinationals that deliberately sell products designed to break down prematurely in order to generate 'shelf turnover'. Also consider the 'single serving' culture of hotels and restaurants the globe over perpetrated for some vague idea of food hygiene. So clearly the Abbey of Thelema is part of the Global Village rather than the New World Order although paradoxically enough a single world religion would be consolidated via Scientific Illuminism one of whose branches is the philosophy of Thelema. In the terminology of Hakim Bey the Abbey of Thelema is a 'Temporary Autonomous Zone' to begin with. If pockets of economic resistance peppered Earth's geography then a complete take over of the planet would be impossible. Consider The Book of the Law III:4-6 “Choose ye an island! Fortify it! Dung it about with enginery of war!” (Make what you will of these words.) This Article states that the Abbey 'opposes' the ongoing destruction of the Earth, implying political action on a scale that extends beyond the Abbey itself.

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! Crowley was an expert on mainstream religions as well as colleges of esoteric thought. He feared that evangelical tyranny and 'schools of interpretation' might spring up around differing angles towards The Book of the Law. I take the liberty of quoting Grady L. McMurtry from his preface to an edition of The Holy Books of Thelema: “Crowley considered The Comment (page 196 of the present volume) > This refers to the commentators that would otherwise revise and distort the message of Liber Legis to their own ends, forming > with the conformist pressures and tendencies to schism that

inevitably follow. The Comment warns against the dissemination of personal interpretations of the book, thus establishing a scriptural tradition resistant to the revisionism that plagued previous religions and mystery schools. Yet it places supreme emphasis upon individual freedom of interpretation: > As applied, this creates a climate of freedom without parallel in religious history.” The Comment is found above. This Comment is sometimes called 'The Tunis Comment' as it was penned in Tunis in 1925. (See Article 12 below for the concept of the Tunis Configuration.) 'Zen' is the Japanese interpretation of Buddhism. 'Note Bene' means 'mark well', and is often shortened to 'N.B.'. 'Cave' means 'beware', indeed The Comment is a caveat.

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 within 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. The fact that the Head can be male or female goes against the grain of the mainstream religions of this planet.

ARTICLE SEVEN. Every member of the Abbey shall swear a Vow of Holy Obedience to the Abbot or Abbess. Find below a ritual of surrender to the Abbot. At the time of writing this rite has never been performed and is merely a novelty of Frater Pyramidatus.

The Vow of Holy Obedience There are two Officers and one Candidate. The Candidate is dressed in the robe of a Probationer, or a bright blue tau robe with a hood. He or she carries a wand, with his or her new Name (taken from the Holy Books of Thelema) engraved upon it. The wand is made according to the specifications of Liber 412. The primary Officer is the Abbot or Abbess (or a Regent), dressed in a bright blue tau robe with the Eye of Horus emblazoned on the chest in scarlet. The Abbot wears a purple turban, yet he or she carries no magical weapon. The secondary Officer wears the blue or scarlet robe depending on his or her Grade; he or she bears the Sword. The ritual is conducted within the Circle below:

The Abbot stands throughout the ritual on the white square of Kether, facing the centre. The Candidate begins by standing on the multicoloured square of Malkuth, throughout he faces the Abbot. The secondary Officer faces the centre of the circle from the opposing side of the Abbot, and bears the Sword. Both Officers remain motionless throughout, except for the Abbot at the finale. The Candidate advances from Malkuth to Chockmah, each Sephiroth in turn. He makes the following pledges on each respective square: Malkuth: I pledge my pain, And give my worth, All things the same, In the Kingdom of Earth. Yesod: To you the dreams, To you the air, The astral schemes, And the nightmare. Hod: I have no words, I cannot say, Yet I will serve, And still obey.

Netzach: In Music's womb, And Passion's fire, You are my tomb, My one desire. Tiphereth: I slay my soul, And secret centre, It is your aureole, I wish to enter. Geburah: The force of fire, And sword of war, My one desire, You are my lord. Chesed: The sweetest love, And meekest lamb, My star above, I have no plans. Binah: The Great Cruel Sea, Its vast expanse, Has swallowed me, In its cold dance. Chockmah: Before your face, I cannot hide, There is no space, There is no I. Kether: The Candidate passes his wand to the Abbot, and genuflects. The Abbot lifts the wand in the Sign of Set and recites The Book of the Law II:53 “Fear not, o prophet, when these words are said, thou shalt not be sorry. Thou art emphatically my chosen; and blessed are the eyes that thou shalt look upon with gladness. But I will hide thee in a mask of sorrow: they that see thee shall fear thou art fallen: but I lift thee up.”

As no 'comment' can be made about The Book of the Law this verse concludes the ceremony.

The Oath of Simplicity

The candidate for the office of monk or nun is robed in simple tau robe. His or her hood is not donned and he or she carries no weapons. The candidate stands on the Malkuth square on the Tau of the Ten Sephiroth. He or she remains on the square of Malkuth and reads the following verses: Malkuth: The worldly way of complication, Shall not become my indignation, The cup and sword, the disk and wand, Shall be my only earthly bonds, I renounce all money and the all the gain, Except the flowers beneath the rain, Moth and dust they do destroy, All earthly plans and greedy joys. Yesod: I must not stir the astral schemes, And will remain in dreamless dreams, We shall reduce the thousand thoughts, Into the central point of naught, We shall constrain the silly sylphs, Deep beneath the iron will, I vow to banish all phantasms, Far into the fiery chasms.

Hod: Do not indulge in sly wordplay, One word a time thou wilt say, Reduce a million words of madness, Into one verse of joyful gladness, Mean what you say, say what you mean, With direct thought, and intent clean, And if you wish a phrase to play on, Hear and revolve the word of aeon. Netzach: All projections of my heart, Will surely be of magick art, The song I sing is pure and true, My passion belongs alone with you, I will recite the purest verse, And learn by heart the ancient words, All my yearning and desire, Is renounced for formless fire. Tiphereth: The axis of my central soul, My adamant and golden pole, Will turn the realm of senses pure, Avoiding ghosts of senseless lure, Revolving in a cloudless sky, The rivers deep and mountains high, Rejoice beneath the midday sun, He is in truth the holy one. Geburah: The chariot of unicorn, Dressed in the scarlet uniform, Swords at sunset, blades at dawn, You are my foe, you have been warned, My enemy is plain as day, You have been told to go away, Legions massing on mountain high, Towards our death we quickly fly. Chesed: There is one God, one God alone, We will not cry, nor shall we moan, That we alone do have the Name, But that your Highest is the same, In true faith there is no sect, Nor clarity of intellect,

True semantics? We do refrain, The One Religion still remains. Binah: My garden is alive with trees and flowers, Each growth in season, each leaf its hour, I will uproot all misplaced weeds, And give to colour all its needs, I alone will judge which plant, Is healthy and those which aren't, And all the foliage gone a' fickle, Shall surely meet my deadly sickle. Chockmah: I vow myself to endless change, No thought of mine shall yet remain, Within me is the mad divine, Without me is the endless climb, Eternal motion, ceaseless song, The road is wide, the path is long, My promise is to never rest, Nor in ideal to invest. Kether: We will exist beyond the form, Outside the race, beyond the norm, The void it is our destination, The ether is our recreation, Never shall we turn to home, We are apart, we are alone, The final song it has been sung, Into the void we have been flung.

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. The fact that there is a maximum number of members reminds us that the Abbey of Thelema is not a 'cult' but rather a religious group. We could mention any number of other groups that have no upper limit to their populations: the Church of Scientology, the Mormons, the Hare Krisna movement, the Unification Church, Quixtar, the Roman Catholic Church et al.. Keeping the numbers slim ensures that only the worthy join the Abbey; this stipulation trims the fat of the profane from the skeleton of initiation. Exclusivity is essential for both mystical and magical groups, unless they wish for the veils of the profane to descend upon the Holy of Holies. The number eleven will remind anyone even slightly acquainted with Thelema of the Tree of Life diagram.

The eleventh Sphere is located between Binah and Chesed, the third and fourth Sephiroth. Remember The Book of the Law I:60 “My number is 11, as all their numbers who are of us.” [first sentence]. (Interpret this, as always, as thou wilt.) In the Qabalah the number eleven represents the magical current of the pentagram and hexagram combined, sometimes called 'energy tending to change'. The eleventh Hebrew letter is Kaph, which means 'palm'. By Yetzirah Kaph corresponds to the Tarot card of Fortune; sometimes called The Wheel of Fortune, which reminds us of the circle of initiation of the eleven monks and/or nuns. The number 121 is APM 'an end, extremity', and also NMLA 'it is filled', according to Liber 500. You may think that the 'larger communities' clause is excessive at 121 potential initiates in one locality. However, the Ordeal of the Pyramid in Article 12 is so difficult to do that it ensures a population of monks and nuns will only increase slowly. When a cult or religion accumulates it's maximum number of votaries this is called the 'saturation point'. Article Eight ensures that the Abbey of Thelema will take decades if not centuries to reach such a point. If the 'governing council' can not exceed eleven members we have to ask the question: “How far apart does each governing council have to be from another?” A country? A county? A town? In this connexion we see that the non-saturation principle ensures an eventual global dominance of Thelemic Abbeys. We see each Abbey as a node in a crystalline web that covers the four corners of the globe. I propose a method of triangulation that may work. However, this only applies to the present day as there are so few Thelemic establishments around. Rather than taking national borders into account we should think instead in terms of pure distance. We should attempt to make each Abbey exponentially further from the last in order to rapidly increase the worldly dominion of Thelema. Small gatherings of Thelemites in remote corners should appear less aggressive than a multitude of us in one nation state. Indeed as Thelemites we influence world events through art and culture rather than by the sword. We also have to ask the question: “Should different Abbeys be established simultaneously, or one at a time?” It would seem this question depends on so many economic, financial, political and sociological factors as to be impossible to resolve at present. The Abbey is a modern day Temple of Apollo. Just as the Spheres of Sun and Earth are separated on the Tree of Life by Yesod, we should find that our spiritual and mystical inclinations lend a certain impunity to us so far as geopolitics is concerned. The fact that the Abbey is pledged to have 'a sound financial basis' (see below), rather than profiting from war like many nations, should help remove suspicions from any governmental jurisdictions in which we sow our seeds of edifice.

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 he or she was a member within thirty days. Should he or she not have been a 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. What does it mean to appoint a successor actually at the moment of death? Obviously appointing someone prior to death is much simpler. And what sort of death? Natural? Accidental? Homicide? Suicide? This poses several points of controversy. We shall jump in at the deep end and quote Thus Spake Zarathustra by Nietzsche: “XXI. VOLUNTARY DEATH. Many die too late, and some die too early. Yet strange soundeth the precept: "Die at the right time! Die at the right time: so teacheth Zarathustra. To be sure, he who never liveth at the right time, how could he ever die at the right time? Would that he might never be born!--Thus do I advise the superfluous ones. But even the superfluous ones make much ado about their death, and even the hollowest nut wanteth to be cracked. Every one regardeth dying as a great matter: but as yet death is not a festival. Not yet have people learned to inaugurate the finest festivals. The consummating death I show unto you, which becometh a stimulus and promise to the living. His death, dieth the consummating one triumphantly, surrounded by hoping and promising ones. Thus should one learn to die; and there should be no festival at which such a dying one doth not consecrate the oaths of the living! Thus to die is best; the next best, however, is to die in battle, and sacrifice a great soul. But to the fighter equally hateful as to the victor, is your grinning death which stealeth nigh like a thief,--and yet cometh as master. My death, praise I unto you, the voluntary death, which cometh unto me because _I_ want it. And when shall I want it?--He that hath a goal and an heir, wanteth death at the right time for the goal and the heir. And out of reverence for the goal and the heir, he will hang up no more withered wreaths in the sanctuary of life.

Verily, not the rope-makers will I resemble: they lengthen out their cord, and thereby go ever backward. Many a one, also, waxeth too old for his truths and triumphs; a toothless mouth hath no longer the right to every truth. And whoever wanteth to have fame, must take leave of honour betimes, and practise the difficult art of--going at the right time. One must discontinue being feasted upon when one tasteth best: that is known by those who want to be long loved. Sour apples are there, no doubt, whose lot is to wait until the last day of autumn: and at the same time they become ripe, yellow, and shrivelled. In some ageth the heart first, and in others the spirit. And some are hoary in youth, but the late young keep long young. To many men life is a failure; a poison-worm gnaweth at their heart. Then let them see to it that their dying is all the more a success. Many never become sweet; they rot even in the summer. It is cowardice that holdeth them fast to their branches. Far too many live, and far too long hang they on their branches. Would that a storm came and shook all this rottenness and worm-eatenness from the tree! Would that there came preachers of SPEEDY death! Those would be the appropriate storms and agitators of the trees of life! But I hear only slow death preached, and patience with all that is "earthly." Ah! ye preach patience with what is earthly? This earthly is it that hath too much patience with you, ye blasphemers! Verily, too early died that Hebrew whom the preachers of slow death honour: and to many hath it proved a calamity that he died too early. As yet had he known only tears, and the melancholy of the Hebrews, together with the hatred of the good and just--the Hebrew Jesus: then was he seized with the longing for death. Had he but remained in the wilderness, and far from the good and just! Then, perhaps, would he have learned to live, and love the earth—and laughter also! Believe it, my brethren! He died too early; he himself would have disavowed his doctrine had he attained to my age! Noble enough was he to disavow! But he was still immature. Immaturely loveth the youth, and immaturely also hateth he man and earth. Confined and awkward are still his soul and the wings of his spirit. But in man there is more of the child than in the youth, and less of melancholy: better understandeth he about life and death.

Free for death, and free in death; a holy Naysayer, when there is no longer time for Yea: thus understandeth he about death and life. That your dying may not be a reproach to man and the earth, my friends: that do I solicit from the honey of your soul. In your dying shall your spirit and your virtue still shine like an evening after-glow around the earth: otherwise your dying hath been unsatisfactory. Thus will I die myself, that ye friends may love the earth more for my sake; and earth will I again become, to have rest in her that bore me. Verily, a goal had Zarathustra; he threw his ball. Now be ye friends the heirs of my goal; to you throw I the golden ball. Best of all, do I see you, my friends, throw the golden ball! And so tarry I still a little while on the earth--pardon me for it! Thus spake Zarathustra.” Bringing things back to an overtly Thelemic current we reproduce Liber 106:

BAPHOMET XI°

Liber CVI {Book 106} Concerning Death This Epistle first appeared in The International, and its appearance here is dedicated to the late Frater Superior Hymenaeus Alpha 777 X° O.T.O.--H.B.

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, allpenetrant, 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.

A Glossary of Thelema by the author, has the following to say about the Tarot Trump of Death: “DEATH – KEY XIII The 14th card in the Major Arcana of the Thoth Tarot. It corresponds to the Zodiac sign Scorpio and the Hebrew Nun (‫)נ‬. The central figure of this card is a skeleton bearing a scythe, and wearing a heavy helmet, this being one form of the ‘Grim Reaper’. His bones are black signifying the entropic and sinister aspect of incarnation, and the World of the Shells, or Qliphoth. This skeleton is writhing violently, which shows the energy of death, or the endless cosmic dance, the fact that death is just one phase of life, and that putrefaction is simply another organic process. There is no clear line between the two states in truth. However, his scythe is long and obviously sharp, representative of the certain end, inevitable mortality and the swift division from conscious incarnation. His weapon cuts fast and ruthlessly, having no care for the bereft. Above his helmet is the Eagle, an old symbol of the life energy that must be returned eventually to restore the balance between the two worlds. It represents the impossibility of ‘perpetual motion’, even on the plane of spirit and existence, and that all life returns to the Eagle in time. At the base of the design is a Scorpion, which is the corresponding Zodiac sign; its sudden lethal sting is an apt metaphor for the cold cruelty of death, where there is ‘neither rhyme nor reason’. Nun means ‘fish’, which we find also, representing the unconscious mind, the subterranean depths of the psyche, and the waters of life. The serpent is a similar idea of putrefaction and death, the death of the vital energy in life, if not the corruption of its surrounding shell. Extending from the skeleton we find spiralling lines of force reaching into the distance, within which are imprisoned ghost like nebula of discarnate souls; this is the procession of the dead, the process of metempsychosis, the journey of the deceased into new and varying forms. It should be noted, despite the above considerations, that Death when signified in a divination does not invariably connote the demise of the physical shell, but any drastic, sudden or irreversible change. It is an archetype of vividly altered consciousness, and its myriad manifestations, physical death being but one of many. On the Tree of Life, the letter Nun joins the sixth and seventh Spheres, Tiphereth ( ‫ ) תפארת‬and Netzach ( ‫) נצח‬. When counted as a final its value at 700, this being the value of Paroketh ( ‫( )פרכת‬see Veil of Paroketh), otherwise known as the Veil of the Temple. This separates the Mundane Triad from the Ethical Triad and effectively prevents the uninitiated from perceiving the discarnate realm (that which is after life). It also sequentially renders this Veil, from Sphere six to Sphere seven, and hence it is quite unique. This is the Qabalistic dogma of why Adepts have no fear of death, as they have rendered the Veil of Paroketh, perceived the essential continuity of existence and accepted what they cannot change.

We should be very cautious about promoting suicide in any form, but this unpleasantness has at least been adumbrated. Personally I find suicide abhorrent. We will end these considerations by quoting The Book of the Law II:21 “We have nothing with the outcast and the unfit: let them die in their misery. For they feel not. Compassion is the vice of kings: stamp down the wretched & the weak: this is the law of the strong: this is our law and the joy of the world. Think not, o king, upon that lie: That Thou Must Die: verily thou shalt not die, but live. Now let it be understood: If the body of the King dissolve, he shall remain in pure ecstasy for ever. Nuit! Hadit! Ra-Hoor-Khuit! The Sun, Strength & Sight, Light; these are for the servants of the Star & the Snake.” Interpret the above as thou wilt. This Article confirms the possibility that the Abbot or Abbess may not get round to choosing a successor. Initiates in the Abbey may change a great deal in a short space of time, such is the spiritual intensity within. An Abbot may wish to see how a new recruit develops over the weeks and months. All the monks and nuns hopefully blossom in their own season, under the watchful eye of the Abbot, and if a seemingly inept Postulant (the first Grade) burns up his or her negative karma quickly they may become potential leaders. With such rapidly developing initiates choosing a successor may be no easy task, with much prevarication and ambivalence. After the death of the Abbot or Abbess the governing council has 30 days to unanimously elect a new leader. It seems to me this may be difficult in practice. The process of reaching a consensus may not be immediate but rather based on slow accordance to some form of criteria. If there is no governing council then the successor is decided by the three highest ranking members. Rank is determined by the length of time each initiate has spent in the Abbey. However it may be that the monks and nuns are members of the Silver Star in which case the Grade on the Tree of Life would determine superiority. This latter system is fairer and cleaner in some respects. How to reconcile both the Time System and Grade System escapes me. Because the Ordeal of the Pyramid requires some preparation the new Head is given a year to get

ready. This makes perfect sense. One may think that a triumvirate leading the Abbey could lead to arguments. However, because most of the Rule of the Abbey is predetermined by Liber ATh most problems are circumvented by the Bonds of the Order.

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. This prohibits the Abbot from leading the Abbey from the astral plane. Even if the Abbot manifests to his colleagues astrally, etherically, telepathically or in a telekinetic manner, he must be ignored and the Regent given full authority. The astral intensity of the Ordeal of the Pyramid may give issue to so called 'astral imposters' and specifically the deceptive spirits of Lineal Geomancy. The Regent must discriminate and discern whatever phenomena that the Pyramid throws out as either those of the Abbot or phantasms from the shades of the astral or even the Shells of the Qliphoth. But even if a genuine magical link is made between the Regent and Abbot, and osmosis created through the hermetic seal of the Pyramid, the Regent must have the last word.

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. This prevents tyranny occurring. Despotism has no place in Thelema. This Article uses the term 'inhabitants' rather than 'members'. Elsewhere in Liber ATh we are told that not only monks and nuns live in the Abbey but also 'guests' and 'children'. This presents a grain of controversy. We would probably find with a Head that is charismatic and opinionated that his or her actions might polarise attitudes to his or her leadership. The last thing we want is a half and half split between the inhabitants regarding continuing leadership. This would lead to schism and infighting. However, you would also need to avoid bullying inhabitants into voting out an Abbot. One would have to preserve the right of veto as sacrosanct, even if this right appears to defy common sense. ('Veto' is defined as 'a constitutional right to reject a decision or proposal made by a law-making body.') A true leader gives their followers what they need rather then what their petty egos want. This is sometimes called 'tough love'. An Abbott who is unpopular for imposing penances and other hardships may in time inspire a devotion that a pandering leader never could. Preserving the right of veto would be hard to make certain.

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 be 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 the 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. 'In a suitable place prepared' could mean a great deal of things. First and foremost it would have to be silent, with only perhaps the sounds of nature as accompaniment. It would have to be private land, without possibility of strangers interfering. Preferably it would be away from electrical appliances or electrical amenities and running water. Ideally it would be sunk into a declivity of the ground to help prevent detection. One would also consider the more abstract concept of ley lines. A 'suitable place prepared' might include creating a magical circle around the pyramid, or any number of magical devices, for instance the sigils of the Goetia, or names of the Schemhamphoresch, might adorn the land around the construct. It also needs to be protected from high winds, flooding, lightning and earthquake. A truncated tetrahedral pyramid is a four sided pyramid with a square on the top. The four sides are trapezoidal therefore.

The medium and method of construction is left to the imagination. One would have weigh up the merits and downsides of using wood, metal, plastic, stone, rubber etc. or combinations of material. Analysing the Article closely, we see that the pyramid must be made in the same place as the Ordeal is undertaken and not transported from elsewhere. In the modern world electronic warfare is a reality. One may wish to make the pyramid a Faraday Cage as well by using metal, typically copper, mesh as part and parcel of the pyramid. The point at which the pyramid truncated is not specified in the Article. One could make the upper square length the same as the diagonal, both of these being half the length of the base. Alternatively one might make the lower edge ten parts long, the diagonals five parts long, and the upper square edge six parts long. This would give 10 + 5 + 5 + 6 parts in total and yield the number 26, the number of IHVH the Tetragrammaton. There are 44 Articles in Liber ATh. If we combine a truncated pyramid with a pyramid (the 'capstone') there are a total of 44 aspects when we count up the points, edges and faces: POINTS EDGES FACES CAPSTONE

5

8

5

TRUNCATION

8

12

6

13

20

11

TOTALS

44 is the value of the Hebrew GVLH which means 'captive' or 'captivity'; and also the Hebrew DLI which means 'Aquarius'. 4 + 4 equals 8, the number of Mercury. The Hebrew letter corresponding to Mercury is Beth, and this means 'house'. The 'spirits of the elements' are classically the Salamanders, Undines, Sylphs and Gnomes. I believe the sigils of the Four Elements are intended. These could either be the triangular permutations, or the Tattwa symbols, or perhaps both. It could also stretch to the Zodiac signs, three to each side. The selection below is quite exhaustive:

The base is black as this colour corresponds to the Element of Earth. It may also help the candidate psychologically as it helps hide the sight of dirt. Consider how off-white colours make one conscious of stains and marks. White reflects heat to a degree and this is why it is used in the spring and summer. The four quarters of the compass are obvious enough. The Four Elements are distributed in different ways based on the Lesser Banishing Ritual of the Pentagram, or the Lesser Ritual of the Hexagram. In the Hexagram ritual Fire is the east, Earth in the south, Air in the west, and Water in the north. In the Pentagram ritual Air is in the east, Fire is in the south, Water is in the west, and Earth in the north. As one is supposed to be aspiring to Nuit in complete silence and solitude it would seem that the Hexagram attributions apply. 'The top shall be open to the Sky.' This means that the horizon must not be blocked from the view one would have if sat above the square truncation. Why is 'Sky' spelt with a capital 'S'?

Qabalistically 'S' is Samekh, which by Yetzirah is Sagittarius the Archer. This may allude to the Middle Pillar and the Path of the Arrow that leads from Malkuth to Kether up the central Paths of the Tree of Life. This certainly reminds us of 'aspiring to Nuit'. By Gematria SKY is 90 which is also the value of DVMM which means 'very silent'. Loosely transliterated DVMM could become 'dumb' which means 'unable to speak'. We need the pyramid to have a mechanism by which stuff may have ingress and egress. As the geometrical integrity of the pyramid would be compromised by a hinged opening in a side, a hinged opening in the floor that leads to a conduit in the ground, combined with a box, pulley and railings would be best. This would preserve the privacy of the candidate during essential transactions of food and so on. I haven't researched so called 'pyramid power' a great deal. However find below a taster from www.pyramid-cafe.in:

SECRET POWER of PYRAMIDS ! Pyramid power is supernatural or paranormal properties of the ancient Egyptian pyramids and objects of similar shape. This power, is said to preserve foods, maintain the sharpness of razor blades, improve health function, trigger sexual urges and cause other dramatic effects. Pyramid power is one of many theories, referred to as pyramidology. Some of the effects are: Food kept under a pyramid will stay fresh for two to three times longer than uncovered food. Artificial flavorings in food will loose their taste, but natural flavors are enhanced. The taste of foods change; they become less bitter or acid. Spectrographic reading of the treated item will show a change in the molecular structure. The pyramid will dehydrate and mummify things, without decay or mold growing. There is also a slowing or complete stopping of the growth of microorganisms. Kirlian photographs show the aura to be significantly brighter after a 15 minute exposure period. Reactions to pyramid environments:. Persons living, meditate, work or sleep inside of a pyramid building or under a pyramid framework, generally feel immediate positive reactions. Creatures are magnetically attracted to Pyramid replicas. Testimonials from several sources, demonstrate that pets of all kinds thrive under, or within open frame pyramids. Dogs and cats are observed to respond to the pyramids. Pyramid research: Bill Kerell is a researcher who experimented with pyramids for about 17 years. He has done many experiments using brine shrimp. Brine shrimp usually live 6 to 7 weeks; but under the pyramids, Bill has kept them alive for over a year. He also noticed that pyramid-grown shrimp grew two to three times larger than normal. Bill has also done a lot of work with humans. One of the things he and his associates have found is that hypertensive individuals become tranquilized, but lethargic people become energetic again. A lot of work has been done with individuals who meditate. The theta and alpha brain waves are increased. These frequencies are also higher and the signal strength is twice the 9amplitude of normal. Dr. Carl Benedicks (a Swedish scientist) discovered that the pyramid produced a resonance

or frequency inside it. Two German scientists, Born and Lertes, also discovered that this frequency was in the microwave range. Researchers discovered that items placed under a pyramid stay "charged" for various lengths of time after being taken from under the pyramid. Crystals and water keeps their "charge" longer than anything else. Doctors have been experimenting with Pyramids. A Canadian hospital tried using a pyramid in their burn ward. The results were that after being under the pyramid for a few minutes, the patients' pain started to reduce. They also found that burns areas healed much faster. How a Pyramid Works ? Negative Ions help to reproduce and repair body cells. They're transmitted into the body through the air and are circulated by the blood. Too many positive ions (the result of air pollution) can cause depression, and ultimately, illlnesses. Thus, negative ions have a beneficial effect on the body. Pyramids generate negative ions. In addition, they are believed to have a generally balancing effect on the body's electromagnetic field. This effect is greatly enhanced if the materials used, is gold or copper. * Charging Crystals is a popular use with pyramids. Quartz crystals are most effective for that, as they hold the charge for several weeks. These crystals can then be used for healing purpose as they release their charge into the surrounding. * Large pyramids (the kind you sit inside) are often used for meditation, massage, acupuncture, and Reiki. * Many people have also experienced that after sleeping inside a pyramid they find that they need less sleep and feel more relaxed and at peace when they wake up. * Many people put their drinking water in pyramids to charge it with the pyramid's negative ions. It is recommended to put a glass inside a pyramid for about half-an-hour, and large quantities overnight. * The pyramid activates the energies of the pineal and pituitary glands Users experience balance, relaxation, tranquility, well-being, and in some instances, the reduction of headaches. Evidence From Ancient Egyptian Tombs: Egyptologists have found well preserved grain in tombs that is thousands of years old. In sharp contrast, grains stored in modern silos usually spoils after only a few seasons of storage. Grain in modern silos usually keeps no longer than four years. The preservation of organic material in pyramids has received a lot of attention in popular books. In the 1930s, a Frenchman named Antoine Bovis observed that a dead cat in the Great Pyramid did not decompose. The animal apparently wandered into the King's Chamber and perished before finding an exit route. The cat's body dried out, although the air in the King's Chamber is always humid. The animal apparently wandered into the King's Chamber and perished before finding an exit route. The cat's body dried out, although the air in the King's Chamber is always humid. Bovis's observation gave rise to the idea of 'pyramid power,' which preserve organic matter. Advocates of pyramid power include a French radiologist named Jean Martial; an electronics engineer from Prague named Karl Drbal; author and biologist Lyall Watson; and physicist Patrick Flanagan. Small models made of paper, wood or other materials, have been tested for desiccating organic matter and sharpening razor blades. Several tests have demonstrated pyramid to be capable of

preserving organic matter. At Saqqara, Egypt, Egyptologists excavated a tomb of a woman of lesser nobility. In accordance with funerary customs, an elaborate meal was set out on pottery platters. The meal consisted of porridge, quail, kidneys, pigeon, fish, beef ribs, triangular loaves of bread, cakes and fruits. Their state of preservation was so excellent that Egyptologists easily recognized all of the foods in the entire meal, although it is almost 5,000 years old. The example suggests that shape is the key to the phenomenon popularly known as ' pyramid power.' Conclusion: Some experiments using properly oriented model pyramids, built of a variety of materials and oriented to the Earth's north-south axis, have preserved organic matter. My own experiments conducted in the mid-1980s included a number of small, model pyramids and closed vessels of other shapes. MEDITATION IN PYRAMIDS: Careful study reveals several unique and beneficial qualities that may be derived from Pyramid Meditation. Experienced Meditators relate profound results in their quest for expanded awareness. Many people feel that psychic powers are stimulated or heighten by the use of pyramids. Psychics who use pyramids in that fashion have achieved an altered state of consciousness more rapidly than they would have otherwise, placed on the head focussing through the chakra system, during Meditation sessions, clearing psychic passages which may have become blocked. The pyramid is a geometric amplifier which increases the power of prayer or strengthens the spiritual request of a religious devotee. Pyramid Meditators suggest that the best results are achieved by sitting upright with the upper chakras located approximately one third up from the pyramid base directly under the apex. The use of a pyramid in meditation can excellerate the process bringing feelings of calmness, wellbeing and a more open and positive attitude. Many users claim increased memory recall, visions of past incarnations, telepathic communication and an expansion of awareness. Verbal and written testimonials, among experienced and non-experienced pyramid meditators throughout the world have reported that the pyramid shows the following reactions. 1. A sense of weightlessness. 2. Electric-like tingling sensations. 3. Feelings of warmness, usually in the upper portions of the body. 4. Tranquility, relaxation and freedom from tensions. 5. Dreams with vivid colors and graphic visions. 6. External stimuli, sight and sounds particularly fade away. 7. Time distortion, Space consciousness prevails. 8. Deeper, more fulfilling meditations and higher energy levels .

The candidate must be 'ceremonially entombed'. I devised the ritual below, and although it has never been performed (as far as I am aware) it seems quite to the point:

The Ceremony of Entombment The ceremony is performed at dusk. The sigils of the Elements are painted inside the pyramid on the sloping faces; Fire O in the east, Earth L in the south, Air M in the west and Water N in the north. This is the macrocosmic ordering of the Elements. (These can be either triangular symbols or Tattwa.)

There are four steps on the eastern side of the pyramid leading to the open top. (These steps are temporary and must be removed afterwards.) The four Officers: Eastern quarter – Officer is clothed, or robed, in scarlet, and bears the wand; astrally assuming the god form of Ra. Northern quarter – Officer is clothed, or robed, in blue, and bears the cup; astrally assuming the god form of Kheph Ra. Western quarter – Officer is clothed, or robed, in yellow, and bears the dagger; astrally assuming the god form of Tum. Southern quarter – Officer is clothed, or robed, in black or dark green, and bears the disk; astrally assuming the god form of Ahathoor. All Officers face away from the pyramid, extending a protective influence against the four quarters, throughout. The purpose of the Ordeal of the Pyramid is for the Candidate to continually 'rise on the planes'. The purpose of the four Officers is to banish any interference from the horizontal plane, and the forces that exist on the surface of our planet. All reciting is done anticlockwise, again in an effort to banish and cleanse. The Candidate wears only a single robe, of bright blue lined with scarlet, a golden girdle and provided with a hood. He has fasted, and remained chaste for a suitable period. The Candidate ascends the first step. The Plane of Disks and the four silences:

Ra: Gives the Sign of Philosophus. Behold thou the mystic flame, The one immortal token, Shimmering its silent name, And force ever unspoken. Traces Banishing Pentagram of Fire with the wand. Gives the Sign of the Enterer, visualises the pentagram in blue fire, and vibrates 'HADIT'. Gives the Sign of Silence. Kheph Ra: Gives the Sign of Practicus. The stillness of the water's face, Reflects thine pure devotion, No feeling leaves its coloured trace, Or tainting of emotion. Traces Banishing Pentagram of Water with the cup. Gives the Sign of the Enterer, visualises the pentagram in blue flame, and vibrates 'THERION'. Gives the Sign of Silence. Tum: Gives the Sign of Zelator. The night is one, the air is still, No rustling leaves below, The silent sky no clouds do fill, With all the stars on show. Traces Banishing Pentagram of Air with the dagger. Gives the Sign of the Enterer, visualises the pentagram in blue flame, vibrates 'NUIT'. Gives the Sign of Silence. Ahathoor: Gives the Sign of Neophyte. The globe it turns, this world it spins, Our orbit goes around, The axis of a million things, Without the slightest sound. Traces Banishing Pentagram of Earth with the disk. Gives the Sign of the Enterer, visualises the pentagram in blue flame, vibrates 'BABALON'. Gives the Sign of Silence. All Officers: AUMGN. AUMGN. AUMGN. AUMGN.

The Candidate ascends the second step. The Plane of Swords, and the addresses to the four Demonic Princes. Ra: Gives the Sign of Vir. O thou Satan come not hence, Thine legions are no more, The wand it brings divine defence, From Elohim Gibor! Gives the Sign of Silence Kheph Ra: Gives the Sign of Mulier. Leviathan! Bid thy legions, Lay locked in depths of hell, Come not to this sacred region, In the holy Name of El! Gives the Sign of Silence. Tum: Gives the Sign of Puer. Lucifer! Command thy servants, That from this place they fly, Let there be no sly transference, In the Name Shaddai El Chai! Gives the Sign of Silence. Ahathoor: Gives the Sign of Puella. Away from here, thou proud Belial! All thine armies must divest, Their demon swords, and not defile, In Adonai Ha Aretz! Gives the Sign of Silence. All Officers give the Sign of Isis Rejoicing. All Officers: AUMGN. AUMGN. AUMGN.

The Candidate ascends the third step. The Plane of Cups, and the four virtues. Ra: In the attitude of Ptah. We pray by this sacred pyre, The fire that can't be lost, To help our dead man thus aspire, To the holy flame Qadosh. Kheph Ra: In the attitude of Ptah. We pray that the heavens high, Give one drop from above, A man thus dead, he cannot die, The quintessence known as love. Tum: In the attitude of Ptah. We pray that on the Plane of Swords, His mind be true and ready, Even a dead man needs his thoughts, To be single, clear and steady. Ahathoor: In the attitude of Ptah. We pray for strength of mortal frame, And body free from ill, Help this dead man strongly aim, His instrument of will. All Officers: AUMGN. AUMGN. The Candidate takes the fourth and final step. The Plane of Wands, and the four adorations of Nuit. All Officers give the Sign of Apophis and Typhon and stare upwards. Ra: The one Hadit, the core of fire, Pushing forward to break the bar, To the space depths we thus aspire, Thou distant diamond and lonely star.

Kheph Ra: We swim through the vast expanse, Our souls they ever yearn, The planets spin, and moons they dance, The constellations turn. Tum: Thou art the one true Queen of Space, Thy song runs ever through it, The chorus of love does ever race, Through the firmament of Nuit! Ahathoor: We praise the labyrinth so vast, The infinite adytum, And legacy of distant past, Thine pinnacles still heighten. All Officers: AUMGN. The Candidate lowers himself into the pyramid. All Officers simply stand, abandoning all gestures. All Officers: But to love me is better than all things: if under the night stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the Serpent flame therein, thou shalt come a little to lie in my bosom. For one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. Ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in spendour & pride; but always in the love of me, and so shall ye come to my joy. I charge you earnestly to come before me in a single robe, and covered with a rich headdress. I love you! I yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and purple, and drunkenness of the innermost sense, desire you. Put on the wings, and arouse the coiled splendour within you: come unto me! All Officers give the Sign of Silence. The steps are removed from the pyramid, and the Officers depart. The Ordeal of the Pyramid has begun. Note Bene As no 'comment' can be made about Liber AL, this verse ends the Ceremony of the Entombment. It is the 61st Verse of that Book, 61 being the value of AIN, that is the 'void' to which the Candidate will eventually face after defeating Choronzon.

In my Dark Pilgrim, A Poetic Novella you will find a far more involved, yet equally more arbitrary, account of the ceremony of the entombment of the Abbot or Abbess. This chapter of my fictional work is written for effect rather than from the standpoint of Qabalistic or Hermetic validity:

Far away from the Order of St. Luke, and an equally vast distance from the pair of lovers, an assortment of wizards plied their nefarious trade. Before describing the event that transpired it must be stressed that Magick Art can ultimately only be expressed in empty symbols, and the arbitrary and dualistic entity known as ‘language’. This even though on certain exalted planes one finds that symbols acquire a living fire all of their own, and that the Holy Ghost of such an undertaking takes on life even when watered down into unintelligible runes and ciphers. Essentially the opus of this Art, even though your humble narrator has endeavoured to be faithful in his own, cannot be understood by the rational mind unless sufficiently initiated. As I recall the events. A conventicle of ten robed figures stood on the circumference of a great and curiously inscribed circle, with vestments wholly hooded, and hued alternately in fiery scarlet red and solemn midnight blue. They stood silent and still, focused with intense gravity towards the centre in which was positioned a peculiar apparatus, to the extent that an almost telekinetic fury sent invisible embers of psychic force to this, the apex, the infernal pyramid. Thick coils of sickly sweet smoke spiralled upwards and mingled with the imminent orange crepuscule of the sinisterly oblique horizon. The foci of the circle was a wooden pyramid type configuration, carefully daubed with eerily reflective white sheens; the construct itself reaching some six foot, with a square truncation at its mysterious summit leaving any contents open to the sky, and offering ingress to all the sky born life, known and unknown. A blackly robed figure, without hood, was striding around the pyramid, taking great monstrous breaths of the electrified air. “Can the wings of the winds understand your voices of wonder?” He thrust his verse, and wand, towards the indifferent cold of the full moon. At this signal the others began barbarously intoning an incantation in an unknown, and perhaps unknowable, tongue. “Toruzadoo! Toruzadoo! Erem Iadanahay! Erem Iadanahay!” Upon this canvas of murderous mantra, the high priest continued to paint his evocative and lilting stanza. “O you, the Second of the First! Whom the burning flames have framed within the depth of my jaws.” “Toruzadoo! Toruzadoo! Erem Iadanahay! Erem Iadanahay!” The perimeter of the circle pulsed with passionate and unholy prayer. “Whom I have prepared as cups for a wedding, or the flowers in their beauty for the Chamber of Righteousness.” Intertwining and weaving through with the choir of acolytes, the Master flitted around the outskirts of the congregation, lighting on his way nine purple, and distinctly Oriental, lanterns, each solemnly and thoughtfully, whilst quietly he slowly uttered a quiet song.

“Now there are also of my friends who be hermits, but think not to find them in the forest or on the mountain, but in beds of purple, caressed by magnificent beasts of women, with large limbs, and fire and light in their eyes, and masses of flaming hair about them. There shall ye find them.” He spoke these words several times, each chorus lost in the incantation that by degrees had swelled in momentum. “Toruzadoo! Toruzadoo! Erem Iadanahay! Erem Iadanahay!” Nine lanterns radiated their peculiar quality of lilac phosphorescence, lending an oddly vitriolic ambience to the consecrated circle. The chanting boomed louder and slower, as if the throbbing chorus had dilated time itself, as though it was veering towards a slow and sustained orgasm of sound. In geographical terms the outdoor temple, being more or less equatorial, submerged itself in a rapid and merciless descent of dusk. The timing had been perfect. Now the only effulgence was lunar, strengthened in turn by the lanterns which once clothed by night glowed with added vehemence. The wizard crossed over the periphery of the circle and beheld the pyramidal structure, deifying it with gestures of awe and supplication. He thronged its peculiar geometries with absorbed contemplation for a few tense moments as the chanting had slowed down into an indistinct menagerie of fluid and demonic vowels. Winds of the newly born night encircled the celebrants, and unearthly incense, that somehow had arisen spontaneously, intoxicated the nostrils of the interlunar air. “Open the mysteries of your creation! Odo Kikalay Qaa!” Outside the ritual a faint sound of drums mysteriously carried on the wind, as though the enchantment not only birthed an inebriation of odours and elemental lusts, but a sylph like heartbeat, an inexplicable rhythm of schizophrenic delirium. At this juncture the infernal chorus ended, as though dying a natural death, an inevitable anticlimax. The master began his invocation. He addressed the gods and goddesses of the night sky with an impassioned soliloquy. “I am He! The immortal spirit, having sight in the feet, strong, and the immortal fire! I am He! The truth! Unity uttermost showed. I am He! Behold! In thy beauty how joyous thou art, O snake that caresses the crown of our Hearts. I am He! I am Ia – Besz, I am Ia – A Pophrasz! I am He! The immortal spirit, having sight in the feet, strong, and the immortal fire! I am He!” The outer sentinels promptly disrobed, revealing half as male, with female counterparts, of various ages and ethnicities. They submitted themselves to the earth, and horizontally adapted themselves into a living snake of human flesh, alternately male joined with female, hands clasping ankles, to form a magically unbreakable chain. On cue, a young and faun like girl, draped in fine gossamers of white translucent silk appeared, as if from nowhere, but one had the conviction that the entire ceremony had been geared towards her from the word go. She was strictly silent yet danced merrily around the circle, the interlocked worshippers ostensibly ignorant of her buoyant footwork. Not long into the vagaries of adulthood, she radiated a fine olive brown complexion, whilst sporting an uncharacteristically shaven head. Maybe at most her features were quintessentially androgynous, chiselled yet soft, expressive yet stern. Like a drunken ballerina she jumped and cavorted indefatigably along a meandering path delineated by the naked bodies. With eerie silence, and hardly even a single punctuation of breath or exertion she dallied and spun her web of mystical choreography for some frenetic minutes. Although possessed by unimaginable vibrancy, the whisper of the winds blew alone.

“And her soft feet not hurting the little flowers!” The high priest vibrated his exhortation to the stars, the stellar spaces having been shed off the dark blue hem that slid over the horizon. He motioned and grasped desperately at the sky, perhaps like someone trying in vain to comprehend the unfathomable, perhaps like a poor wretch fighting for air. Two of the nude votaries separated and allowed a point of symbolic ingress for the dancer, which she pounced over with light feet and intense amorous skipping. “There are four gates to one palace!” Upon this utterance the master beheld the girl, the mauve embers of the lanterns highlighted her dress to create an oddly ethereal, and almost ultra violet, semi-silhouette. She exemplified the true meaning of ‘oracle’, half demon, half angel, yet wholly seductive; never speaking yet answering all with the speech that lay within her silence. He circled the pyramidal box, and upon completing a contemplative revolution, swung open one of its sides. The facet of the prism that had bared the pyramid’s secrets aligned perpendicular to full moon. The orb hung in space as an oblivious witness of the rite, offering its austere consent of silvery silence. He had unhinged the pyramid laying bare its hollow interior decorated with the vividly lurid sigils of the Four Elements. “The thunders of judgement and wrath are numbered and are harboured in the north, in the likeness of an oak whose branches are twenty-two nests of lamentation and weeping, laid up for the Earth, which burn night and day, and rest not, and vomit out the heads of scorpions and live sulphur mingled with poison.” At this critical point, the master of ceremonies, Enoch, had broken out into a profuse sweat that stung his eyes, and tears snaked down his straining and swollen face. He pulled out a silvery dagger, and proceeded to trace protective pentagrams around the pyramidal tomb. The motionless bodies of the celebrants glistened in the moonlight and assumed an ethereal and statuesque quality, but their motionlessness only served to cluster about and exalt the cosmic drama unfolding between the two dramatis personae. As if Nature Herself was on cue, a violent wind picked up pace and scattered stinging sands over the twelve magicians. Just as quickly as it had roused, the air died down to a sombre and arid stillness. From within the pyramid Enoch clutched a slight and curiously limp serpent of orange, yellow and red. “In the name of NEMO, who is also NO MAN, who dwelleth in City of the Pyramids, we offer the invisible Ash prepared by Hermes the Invisible.” With the deft precision of a surgeon, and the indifference of a butcher, he lacerated the serpent and flung it from the circle. A trail of blood spatters began to sink their random dots into the sand. This sacrifice crowned his conjuration with perfect timing. The girl entered the pyramid and Enoch sealed her within, quietly uttering the names of gods long dead and demons long forgotten. The Ordeal had begun.

Ten lunar months is 280 days. One may think this is excessive, but consider the unfortunate souls in prison. Some people in solitary confinement never see the sun, have to put up with terrible noise, and many only get sun filtered through glass bricks. They have no privacy and have to endure the unsavoury company of other prisoners. I believe many prisoners would trade in their existence for our little pyramid.

I am unsure about the 'purifications and consecrations'. However we should not underestimate the Lesser Banishing Ritual of the Pentagram, often known as the LBRP. Who is that does the cleaning and dedicating? Whether it is the Candidate or the Abbey's members it would have to done in silence, or preferably entirely on the astral plane. We quote from A Glossary of Thelema for a list of the Holy Books: “HOLY BOOKS OF THELEMA, THE The Holy Thelemic texts are referred to as A.·. A.·. Official Publications in Class A. This is a collective title, rather than a single binding; for example one 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 theVoice; 813 – Vel Ararita 570. These books are ‘divinely inspired theophanies that defy rational criticisim’; their ‘utterances cannot be changed so much as the style of a letter’. See Comment.” We should perhaps include Liber 963 in the list as its 'Note' that precedes it is in Class A. The Candidate is allowed his or her Magical Record. I am unsure if this includes all magical note taking at all, or a fresh record in a new book. Surely if one knew one was being entombed then a great deal of furious writing might take place, dashed down notes rather than a valid Magical Record. This is a point of controversy. Having a pen, a single candle and matches is straight forward enough. However, the candle would have to be vegan. The single robe will be a bright blue tau robe, lined with scarlet, provided with a hood and golden coloured girdle. If the Candidate is a Master (see below) the robe is the same as above except it is scarlet lined with blue. Members of the Silver Star have more elaborate robes. Sufficient bedding for the weather could mean simply a sleeping bag and pillows. As the Candidate is open to the elements they would have to be waterproof. Any duvets or sleeping bags must not be stuffed with feathers. A sufficiency of water, bread and vegetables is straight forward enough. But does 'daily consumption' mean that the Candidate does not have to fast on Wednesdays (see below)? It goes without saying that the water should be bottled natural mineral water. And does 'vegetables' exclude the Candidate from eating fruit? The definition of 'vegetable' is 'of or relating to plants or plant life, especially as distinct from animal life or mineral substances.' when looked at as an adjective. As far as I can tell 'fruits' are a type of vegetable.

No animal products or drugs seems straightforward. It should go without saying that 'drugs' includes tobacco and caffeine, and drugs prescribed by doctors for health conditions. (The author is on a powerful anti-psychotic called clozapine which he relies on to sleep.) We should suggest that those addicted to drugs purge themselves before any Ceremony of Entombment. Water, soap, nail scissors and a cloth once per week seems fair. The water to wash with doesn't have to be bottled natural mineral water. The soap must be vegan and under no conditions made from rendered fat. Nail scissors could be any cheap pair. A 'container' for urine and rainwater should be something that can be hermetically sealed for hygiene reasons. Why would one wish to collect rainwater? Surely it should not be drunk. This also brings up the topic of the Candidate being inundated with rain as the pyramid is open to the Sky. One solution is to provide a drain in the floor of the pyramid. If the candidate has a waterproof sleeping bag then all valuable items could be stored in there. This Article doesn't say anything about a 'container' for faeces. We will just employ common sense and suggest Number One's and Number Two's go together. We are then told that the removal of bodily waste, and the passing in of food, shall happen 'once per day'. Does this mean again that the Candidate does not have to fast every Wednesday like everyone else? Surely a strict vegan diet is far less nutritious than the French style cuisine (see below) that other members enjoy. The transaction of food, water, and waste occurs in the midst of the night. This should not be merely midnight Greenwich Mean Time, or British Summer Time, but the calculated and precise middle of the night. I am not sure how 'in turn' and 'two at a time' can be reconciled. How does one choose at random all the member of the Abbey in turn and by twos? Breaking the Vow of Silence could be voluntary or involuntary. One may start screaming and shouting, and one may start snoring or talking in one's sleep. Snoring can be remedied by an operation that lasers away a part of the back of the mouth. I have no idea how one stops talking in one's sleep! Removing someone from the pyramid might not be easy if the Candidate refuses to be shifted. The pyramid should be constructed such that it has one side that can be opened on a hinge or pulled away entirely. This goes against the step design in the Ceremony of Entombment found above however. If a Candidate fails the ordeal he or she ceases to be a member of the Abbey for life. But does this mean any Abbey or just a single Abbey? As the candidate who fails is removed on the last day one has the responsibility to ensure he or she isn't just turfed out on the streets, but has a place to go to. It is not wise to 'burn one's bridges' when dealing with such lofty initiations. Things at such an intensity of mystical energy can go seriously wrong – people can become 'unstuck'. See Membership Prerequisites below. The feast day of the Abbott or Abbess seems only right for completing such a multifaceted ordeal.

Now let me indulge you with a piece of fiction:

The Tunis Configuration The year is 2020 and a golden age of peace has descended on planet Earth. Because of the possibility of mutually assured destruction from nuclear, biological, nanotech and chemical warfare all humans have been registered under the Control Grid. At birth all are fitted with Auditory Brainstem Implants and all their thoughts constantly uploaded to the Beast Computers. Synthetic Telepathy is the norm, and combined with Internet Prioritising and A.I., all modes of behaviour are analysed, computed and logged. Decision Cycling protocols weed out any enemies of the Grid, who are invariably imprisoned and subjected to the painful process of Realignment. Birth Licenses are only given to the most intelligent and healthy people, and the global population is forecast to drop to one billion in a hundred years' time. Genetic engineering is slowly purging all illness and infirmity. Eugenics was the first protocol the Ecological Council implemented. In the eve of world destruction the Birth License Protocol was accepted by a populace demoralised by famine, war and potential annihilation. The water supply and the air is mixed with a sterilizing agent, and only those of exceptional academic or athletic ability receive the antidote that allows them to breed. There are no secrets, no privacy and no escape from the ubiquitous and often cruel Grid. Quantum computing technology, designed by Parallel Process Inc., mean that infinite data storage is now possible. All details about a person, their DNA, their projected near and distant future, and even their dreams are ruthlessly and systematically run through hundreds of filters and safety checks. The Sentient World Simulation exists inside one of the Beast Computers; it has an infinitely detailed database and can accurately predict economic and social trends weeks before they occur. The S.W.S. is combined with the World Wide Web to deliberately alter the trajectory of world events. A whole army of Media Ratified agents produce politically correct art forms at a breakneck pace. Everything is data within the machine. Every man and woman and child is merely a node in a technocratic hive mind. It is only during sleep that anyone gets a few hours' reprieve. Even then one must seek Realignment if one's dreams reveal anything against the cybernetic status quo. In the early days of the Grid some rebellious soles risked permanent brain damage by removing their Auditory Brainstem Implants, only to find that Remote Neural Monitoring, and microwave hearing attacks, were even worse. Law enforcement is conducted from behind computers. Penalties are instant and exact. Even though prisons do exist, the Gridders, as they are known colloquially known, can inflict a myriad of punishments at the touch of a button. The most commonly inflicted penance is to switch off one's Radio Frequency Identification Chip (RFID Chip). The Control Grid is a cashless society, and all currency is electronic. This has brought all fraud, embezzlement and money laundering to a grinding halt. This punishment means one cannot buy food, nor travel, nor in any way evade the Realignment Officers. The Rose, as the R.O.s are now called, have their identities kept secret, even from each other. If a Gridder puts the heat on someone, whether for incorrect wish fulfilment Decision Cycling or more serious criminal intentions, the Rose will appear from the crooks and crannies and with cold impunity seize their prey. Realignment is a combination of hallucinogenic drugs, electroshock, and Virtual Reality simulations. The procedure can last minutes or days. The electroshock nano tubes selectively target neurons that exhibit insurgent tendencies and destroy them. This method is quick and sometimes agonizing. A V.R. Helmet will present one with different scenarios and analyse synaptic responses. Micro-trauma is sometimes used to create amnesia walls and alternate personalities ('alters') that can be spontaneously triggered in the event of rebellious thoughts. Repeated

Realignments result in the loss of Birth Licenses, and so discordant genes are slowly removed. The supreme authority on Earth is the Ecological Council, and it was their warnings of global catastrophe that helped politically engineer the Control Grid. Everything is recycled. Free and clean energy exists in abundance from nuclear fusion thorium reactors. The Earth is growing green again as people are crammed into mega-cities to assuage their environmental impact. The most highly paid people are no longer bankers, politicians and businessmen but botanists, zoologists and genetic engineers. However, in all this utopian perfection, the Control Grid and the Ecological Council harbour a great secret. Planet Earth has been sealed off. For two hundred years the governments of the world have known that we are not alone. A myriad of alien species has been watching us jealously for millennia. Some of these star races wish our downfall and plan on turning us into slaves. The Zeta Reticulans wish to tamper with our genetics to create hybrid human-Zeta race. They have relied on cloning to survive but after thousands of years more and more clones are needed and with each generation they become weaker. The 'Greys', as they are known, plot on this sinister symbiosis of DNA. Meanwhile the Reptilians simply plan to turn us into slaves. Gizeh Intelligence has several plans for us, which although not as severe as the Greys or Reptiles, would still result in great suffering. And again other more primordial and ancient races, known as the Great Old Ones, want us as a food source and to torture us for amusement. The benevolent races such as the Andromedans and Nordics have a policy of not interfering with young races, and because of their indifference offer us little protection. The Council and the Gridders, since the inception of the Grid, realised that the Earth had to be sealed off electronically. Under no circumstances could they allow any alien race access to the Grid. With access to even a fraction of the information in the Beast Computers the Earth would be a sitting duck, floating in the midst of the galaxy. And so they positioned thousands of small satellites in near earth orbit. These 'pods', as they became known as, scanned the ionosphere for fluctuations in the electromagnetic field. Any attempt to penetrate the network of pods results in automatically triggering a 'jammer' into firing a disrupting beam into space. The jammers can also fire powerful lasers to destroy alien craft. Any attempt to hack the Beast Computers from outer space is swiftly stopped by the pods and jammers in microseconds. The entire planet is inside a militarily coordinated Faraday Cage. We have become hermetically sealed, a lone planet floating in the vastness of the galaxy. Even the moon has become estranged, whilst various alien armies periodically use it as a space station, waiting for the Control Grid to fall. So the Earth and its natural environment are sealed off, with a cybernetic population so engrossed in its own magnificence that no one cares. Everyone is so enamoured with the endless novelty of Synthetic Telepathy that considerations of alien societies exist only in carefully contrived fictions. It is in this future realm that we find ourselves in the office of a pair of Gridders. Two men, in dark suits and with shaved heads, were hunched over a table-screen. They sipped coffee from white Styrofoam cups and smoked cigarettes as the computer flashed images of a large forest from different angles and heights. “There it is Jim. Look... Computer amplify coordinates 23 through 54.5.” Said Glyn, who was officially known as Grid Controller 34YT. “That's just a rock isn't it?” Jim looked at his colleague quizzically. “It's got dead signals. There's nothing there.”

“Look closer...” The screen zoomed in on a group of boulders, partly obscured by oaks and willows. “Computer present thermal readings.” Glyn put out his cigarette. Instantly the large screen showed a heat signature. Glyn pressed an icon and the outline of a seated human figure became obvious. “How did we miss that?” Exclaimed Jim. “That is supposed to be a feral zone. I'm calling up his number.” “It's a female.” A hologram of the figure now rotated above the computer, showing the lean curves of a young woman. “Yeah, anyway, run it.” Jim wiped some sweat off his head with a serviette. “Computer run access code authorization on the same coordinates.” “NOTHING REGISTED ON THOSE COORDINATES.” The digital voice was cold and heartless. “We've got another loose one.” Glyn said. “Computer remote neural monitoring protocol on coordinates seven through eighteen.” “HEART RATE 53 BEATS PER MINUTE. VISUAL TRAFFIC LOCKED. AUDITORY TRAFFIC LOCKED. BRAIN SIGNATURE IDENTIFIED AS CITIZEN 5634GTRE GEORGINA BLUDSON. EVOKED POTENTIALS ANALYSED. MICRO PARAMETERS ASSIGNED. PLEASE INPUT TIME SIGNATURE.” “Time signature common time.” Muttered Glyn as he light another smoke. “Open auditory conduit.” “Why are you acting like we are on a deadline?” Jim sneered. “Okay. You win. Computer open visual conduit.” Glyn cracked his knuckles as the computer screen danced about. After a few seconds the screen displayed a flickering candle flame. “Who uses candles these days?” Said Jim. “Well I suppose we've got a loose one. Let's zoom in. We have a mandate now.” “We'll fill in the resource allocation tomorrow.” Glyn seemed a little perplexed as he punched a number into a keypad that he had pulled out of his jacket. The display monitor gradually homed in. It revealed a small pyramid that enclosed the woman, oddly enough a square was missing in the top enabling the satellite a clear image. “What kind of escapee would try and hide in a roofless pyramid?” Glyn scratched his chin in disbelief. “Is she asleep?”

“Of course she's not asleep, she's sitting up.” “Well she's not moving.” said Glyn, “Computer apply micro detectors on previous coordinates.” The computer made no comments for three minutes, as the Grid Controllers waited patiently. “She must be meditating or something.” Said Glyn. “Computer identify mandate seven. Citizen protocol parameters.” “FEMALE. AGE 34. LOCATION GEVENTRAS CENTRAL. OCCUPATION STUDENT OF GEOGRAPHY. NO OFFSPRING. HEALTH READING – MYOPIA, GLUCOSE INTOLERANCE, SCHIZOID TENDENCIES, FUTURE HEALTH READING – ARTHRITIS, LEUKEMIA. BIRTH LICENCSE REVOKED THREE YEARS AGO. POLITICS – ECOLOGICAL COUNCIL VOTER. SYNTHETIC TELEPATHY PROTOCOL CODE – PANTHER.” “She's not moving. I can't even see her breathing. She's got a pulse of 50 for Christ's sake.” Glyn was become increasingly confused. “She's giving off Theta waves, she's meditating.” “But how can she be in Second Level Meditation without a stem implant?” “Years ago people used to do it... “ Glyn tried to think of the right word, “...manually.” “Why is she in a pyramid? What is it made of anyway?” “And why would a Panther decide to get ripped?” Glyn leant against the screen, spreading his knuckles on its sleek surface. “Computer identify mandate eight. When did Georgina Bludson go offline?” “APPROXIMATE DATE OF AUDITORY BRAINSTEM IMPLANT REMOVAL 24.5 DAYS AGO.” “Computer identify mandate eleven. Open Remote Neural Monitoring.” The lights on the screen dimmed to a blur of deep purple and even deeper blue. A candle was the only thing visible. Slowly some speaking became apparent. Aka dua, tuf ur biu, bi aa chefu, dudu ner af an nuteru. “Computer analyse for key words, Panther protocol.” “AKA DUA, BREATHE, LIGHT, CANDLE, HOLD, POISE, BREATHE, TUF UR BIU, ECSTATIC, CROWLEY, HOLD, BREATHE, AKA DUA, ITCH, PAIN, PLEASURE, SOFT.” “Computer stop.” Glyn looked at Jim sternly, “We have a problem...” “What do you mean? It's just a standard recall. We can call in a Realignment now.” “We may need a manual recall.” Glyn stared seriously at this colleague. “Firstly, we have no electronic surrounds, that woman is no where near anything electrical which makes it harder to synchronise. Secondly, she isn't moving and that means we have to maintain a visual, and a micro

visual at that. And if she's in a Theta state the Realignment may not work.” “A manual recall? There hasn't been one of those for years.” Jim hoisted up his belt and smiled sarcastically. “They are supposed to walk into the isocubes on their own.” “Yes, a manual recall that will probably cost us our jobs.” “Well I for one am not going back to that steel mill.” “Our only option is for a total upload.” Glyn said nervously. “Then we scan her memory banks for how the hell she got slipped and why she's been off the Grid for weeks.” “Run it then.” “Computer execute the Pandemonium Upload for Georgina Bludson.” “MANDATE LEVEL REQUIRED.” “Mandate level 66. Execute.” It took the computer twenty minutes to get an overview of the entire content of the mind of whoever it was sitting in the pyramid. Oddly enough the first image to become evident was a purple dodecahedron. It spun around on its axis, and slowly became engulfed with an ultraviolet smoke. Hebrew letters began forming around it, spinning and refracting into different hues and pigments. The scene was like a kaleidoscopic tunnel of geometric phantasms. “Jesus Christ.” Glyn started frantically punching numbers into his security keyboard. “Computer I said mandate level 66. Execute.” “MANDATE LEVEL CORRECT. PANDEMONIUM UPLOAD AT ESTIMATED 16%.” The screen had become alive with twisting tendrils of geometric chaos. The odd piece of ancient Greek, or perhaps Coptic, would twist out of the indeterminate centre, and the letters would give rise to further shapes, as though uttered forth by some unknown cipher. “We've got a mutie on our hands.” Glyn sat down. “UPLOAD ESTIMATED AT 17%” “A mind mutant. I never believed in them. Are you sure they're real?” “Take a look for yourself. Have you ever seen an upload like that?” “No.” “TIME DISCREPANCY INDICATED. MICROPAUSE INDICATED. REQUIRE MANDATE CODE.” “Fuck.” Glyn spun around on his chair and opened his filing cabinet. “What's wrong?”

“Our system can't work out the time parameters. I've forgotten the mandate code, this doesn't happen very often. Where the fuck is the Operating Manual.” “MEMORY PARAMETERS COMPRIMISED. REQUESTING MANDATE CODE AND LEVEL.” On the screen now stood a glowing scarlet image of the Egyptian god Horus. He was surrounded by glowing orange spheres and circling ravens. “The system cannot work out someone who has no perception of time. This Bludson is in such a deep state of meditation that she has lost all ideas about the natural passage of time. The system's database is compromised because it cannot prioritise, or even distinguish, events from concepts in a mind outside a normal time framework.” Glyn frantically scattered files out of the cabinet. “MANDATE AUTOMATIC SHIFT TO GRID CENTRAL” “Oh fuck, this is a nightmare.” Glyn grunted and held his head in his hands. “This person's mind is a virus. She has no conception of time whatsoever and she's got memetic plague. Some of the Panther protocols are very knowledgeable in symbol manipulation. Her level of associations probably goes more than 20 levels deep. She has split neurons as well.” “So what do we do?” “Manual override the system. Cut our losses. We cannot allow an entire mind upload into the Beast Computers. We manually override, stop the system, and request a manual recall. We might lose our jobs, but there is too much at stake.” Jim nodded and pulled out a red plastic card from his jacket. Glyn did the same. At the same time they inserted their cards into a panel. Glyn closed his eyes and tried to remember the override code. “Computer manual override code Toga Alpha Woodpecker Zero Dolphin Clock.” The screen shut down, dead and cold. Glyn took a deep breath and slumped into his chair. The phone rang. Glyn picked up the receiver. “Hi is that Grid Controller 34YT?” “Speaking.” Glyn closed his eyes. “We just had a drastic defence spike in your locale. Can you explain this?” “Erm. We had to manually override our system because an escapee slipped us.” “What?” “I am formally requesting a manual recall.” “Can you also explain why the data breach came from inside the Control Grid?” “The individual we ran the number on had been ripped, was in a deep Theta state, and exhibited all the symptoms of mind mutation. We took a unilateral decision to isolate what may have become a

memetic infection.” “You do realise that a manual recall for Realignment would be embarrassing.” “Yes.” “Well our pods are working full time to prevent this spike, which is not easy considering it came from the wrong direction.” “What do we do?” “To avoid contagion we can't allow any monitoring. If you say there was no Brain Stem implant, and, well... what is the environmental data?” “No electrical equipment, as you said no ABI, no cohesive informational devices as we can tell.” “In that case we might as well allow a small breach.” “What?” “There is no way this person can bleed any of our databases accurately to an alien intelligence, mind mutants are useless at being accurate. If we weigh in the factor of potential infection it makes sense to allow a breach. We will disconnect and hold off.” “Understood.” Glyn hung up the phone. “Computer execute disconnect mandate level one.” At this point the truncated tetrahedral pyramid became an astral space ship. It had breached the Control Grid and rendered apart the hermetical seal that surrounded the planet. The person inside was known as 'Hermes' to her friends. With just a pen and paper to record her experiences she traversed the spheres of the galaxy for the space of nine months. Initiation upon initiation she travelled through, in perfect silence and perfect solitude, aspiring continually unto Nuit.

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 (see Article XLII). Even if the Abbott has finances and assets he does not have to use them for his own upkeep. The term 'private room' would probably mean that no other person would be allowed in. King Lamus is a character from Diary of a Drug Fiend by Crowley, and this character is based on the more mature Aleister; he is also known as Basil King Lamus. This book has the following foreword to its third section Purgatorio: [Note. - The Abbey of Thelema at “Telepylus” is a real place. It and its customs and members, with the surrounding scenery, are accurately described. The training there given is suited to all

conditions of spiritual distress, and for the discovery and development of the “True Will” of any person. Those interested are invited to communicate with the author of this book.]

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. Delegation may be necessary. We can imagine an enlightened Abbot or Abbess requiring periods of solitude. He or she may wish to undertake the notorious Abramelin ritual for example. However, any delegate is to carry out the 'practical and administrative' work, rather than mystical and magical work. What is the difference between 'authorization' and 'approval'?

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. The most obvious Holy Book to mind is The Vision and the Voice, specifically the Eighth Aethyr of ZID. This forms the content of Liber 8. I reproduce below from The Vision and the Voice, [I have omitted the foot notes]:

The Cry of the 8th Aethyr, Which is Called ZID There appears in the stone a tiny spark of light. It grows a little, and seems almost to go out, and grows again, and it is blown about the Aethyr, and by the wind that blows it is it fanned, and now it gathers strength, and darts like a snake or a sword, and now it steadies itself, and is like a Pyramid of light that filleth the whole Aethyr. And in the Pyramid is one like unto an Angel, yet at the same time he is the Pyramid, and he hath no form because he is of the substance of light, and he taketh not form upon him, for though by him is form visible, he maketh it visible only to destroy it. And he saith: The light is come to the darkness, and the darkness is made light. Then is light married with light, and the child of their love is that other darkness, wherein they abide that have lost name and form. Therefore did I kindle him that had not understanding, and in The Book of the Law did I write the secrets of truth that are like unto a star and a snake and a sword. And unto him that understandeth at last do I deliver the secrets of truth in such wise that the least of the little children of the light may run to the knees of the mother and be brought to understand. And thus shall he do who will attain unto the mystery of the knowledge and conversation of his Holy Guardian Angel: First, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold.

And if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. Or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the Tuat. From the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. And this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare, & the height shall be thrice half of the breadth or double the breadth. And upon the altar shall be a censor, hemispherical, supported upon three legs, of silver, and within it an hemisphere of copper, and upon the top a grating of gilded silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte, and one part of lignum aloes, or of cedar, or of sandal. And this is enough. And he shall also keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal. And even if he be of higher rank than a Probationer, he shall yet wear the robe of the Probationer, for the star of flame showeth forth Ra Hoor Khuit openly upon the breast, and secretly the blue triangle that descendeth is Nuit, and the red triangle that ascendeth is Hadit. And I am the golden Tau in the midst of their marriage. Also, if he choose, he may instead wear a close-fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. And he shall make himself a wand of almond wood or of hazel cut by his own hands at dawn at the Equinox, or at the Solstice, or on the day of Corpus Christi, or on one of the feast-days that are appointed in The Book of the Law. And he shall engrave with his own hand upon the plate of gold the Holy Sevenfold Table, or the Holy Twelvefold Table, or some particular device. And it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. Moreover, he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censor. Now he shall pray thrice daily, about sunset, and at midnight, and at sunrise. And if he be able, he shall pray also four times between sunrise and sunset. The prayer shall last for the space of an hour, at the least, and he shall seek ever to extend it, and to inflame himself in praying. Thus shall he invoke his Holy Guardian Angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. And during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the Crown, and this shall he write in letters of gold upon the top of the altar. For the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censor shall stand. Moreover, he shall copy his invocation upon a sheet of pure white vellum, with Indian ink, and he shall illuminate it according to his fancy and imagination, that shall be informed by beauty. And on the first day of the twelfth week he shall enter the chamber at sunrise, and he shall make his prayer, having first burnt the conjuration that he had made upon the vellum in the fire of the lamp. Then, at his prayer, shall the chamber be filled with light insufferable for splendour, and a perfume intolerable for sweetness. And his Holy Guardian Angel shall appear unto him, yea, his Holy Guardian Angel shall appear unto him, so that he shall be wrapt away into the Mystery of Holiness. All that day shall he remain in the enjoyment of the knowledge and conversation of the Holy Guardian Angel.

And for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his Angel shall have given unto him, and he shall suffer those things that are appointed. And for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fullness of that communion, for he must harmonize the world that is within with the world that is without. And at the end of the ninety-one days he shall return into the world, and there shall he perform that work to which the Angel shall have appointed him. And more than this it is not necessary to say, for his Angel shall have entreated him kindly, and showed him in what manner he may be most perfectly involved. And unto him that hath this Master there is nothing else that he needeth, so long as he continue in the knowledge and conversation of the Angel, so that he shall come at last into the City of the Pyramids. Lo! two and twenty are the paths of the Tree, but one is the Serpent of Wisdom; ten are the ineffable emanations, but one is the Flaming Sword. Behold! There is an end to life and death, an end to the thrusting forth and the withdrawing of the breath. Yea, the House of the Father is a mighty tomb, and in it he hath buried everything whereof ye know. All this while there hath been no vision, but only a voice, very slow and clear and deliberate. But now the vision returns, and the voice says: Thou shalt be called Danae, that art stunned and slain beneath the weight of the glory of the vision that as yet thou seest not. For thou shalt suffer many things, until thou art mightier than all the Kings of the earth, and all the Angels of the Heavens, and all the gods that are beyond the Heavens. Then shalt thou meet me in equal conflict, and thou shalt see me as I am. And I will overcome thee and slay thee with the red rain of my lightnings. I am lying underneath this pyramid of light. It seems as if I had the whole weight of it upon me, crushing me with bliss. And yet I know that I am like the prophet that said: I shall see Him, but not nigh. And the Angel sayeth: So shall it be until they that wake are asleep, and she that sleepeth be arisen from her sleep. For thou art transparent unto the vision and the voice. And therefore in thee they manifest not. But they shall be manifest unto them unto whom thou dost deliver them, according unto to the word which I spake unto thee in the Victorious City. For I am not only appointed to guard thee, but we are of the blood royal, the guardians of the Treasure-house of Wisdom. Therefore am I called the Minister of Ra Hoor Khuit: and yet he is but the Viceroy of the unknown King. For my name is called Aiwass, that is eight and seventy. And I am the influence of the Concealed One, and the wheel that hath eight and seventy parts, yet in all is equivalent to the Gate that is the name of my Lord when it is spelt fully. And that Gate is the Path that joineth the Wisdom with the Understanding. Thus hast thou erred indeed, perceiving me in the path that leadeth from the Crown unto the Beauty. For that path bridgeth the abyss, and I am of the supernals. Nor I, nor Thou, nor He can bridge the abyss. It is the Priestess of the Silver Star, and the Oracles of the gods, and the Lord of the Hosts of the Mighty. For they are the servants of Babalon, and of the Beast, and of those others of whom it is not yet spoken. And, being servants, they have no name, but we are of the blood royal, and serve not, and therefore are we less than they. Yet, as a man may be both a mighty warrior and a just judge, so may we also perform this service if we have aspired and attained thereto. And yet, with all that, they remain themselves, who have eaten of the pomegranate in Hell. But thou, that art new-born to understanding, this mystery is too great for thee; and of the further mystery I will not speak one word. Yet for this cause am I come unto thee as the Angel of the Aethyr, striking with my hammer upon

thy bell, so that thou mightest understand the mysteries of the Aethyr, and of the vision and the voice thereof. For behold! he that understandeth seeth not and heareth not in truth, because of his understanding that letteth him. But this shall be unto thee for a sign, that I will surely come unto thee unawares and appear unto thee. And it is no odds, (i.e., that at this hour I appear not as I am), for so terrible is the glory of the vision, and so wonderful is the splendour of the voice, that when thou seest it and hearest it in truth, for many hours shalt thou be bereft of sense. And thou shalt lie between heaven and earth in a void place, entranced, and the end thereof shall be silence, even as it was, not once nor twice, when I have met with thee, as it were, upon the road to Damascus. And thou shalt not seek to better this my instruction; but thou shalt interpret it, and make it easy, for them that seek understanding. And thou shalt give all that thou hast unto them that have need unto this end. And because I am with thee, and in thee, and of thee, thou shalt lack nothing. But who lack me, lack all. And I swear unto thee by Him that sitteth upon the Holy Throne, and liveth and reigneth for ever and ever, that I will be faithful unto this my promise, as thou art faithful unto this thine obligation. Now another voice sounds in the Aethyr, saying: And there was darkness over all the earth unto the ninth hour. And with that the Angel is withdrawn, and the pyramid of light seems very far off. And now I am fallen unto the earth, exceeding weary. Yet my skin trembles with the impact of the light, and all my body shakes. And there is a peace deeper than sleep upon my mind. It is the body and the mind that are weary, and I would that they were dead, save that I must bend them to my work. And now I am in the tent, under the stars. The Desert between Bou-Sada and Biskra. December 8, 1909. 7:10-9:10 p.m.

Find below a digital version of the Gnostic Mass temple, and a Circle and Triangle of Art (however these are not from the Holy Books either):

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). To perhaps point out the obvious a 'tau robe' is a basic robe that forms the Greek Letter Tau when the arms are outstretched.

Liber Vesta vel

‫ פרכת‬sub figura DCC

Now let there be a veiling of this shrine: now let the light devour men and eat them up with blindness! Liber CCXX II:14 This is the Book of the Robes of the Outer. The Robe of a Probationer The Probationer shall wear a Robe of White Linen or Wool or Silk in the Shape of the Tau, trimmed in Gold at the neck, sleeves and hem. On the front of the Robe in Scarlet shall be the Upright Pentagram; on the back, the Hexagram of Nature with the golden Tau in the midst, for "the blue triangle that descendeth is Nuit, and the red triangle that ascendeth is Hadit." There is no Hood. The Robe of a Neophyte The Neophyte shall wear a Robe of Black Linen or Wool or Silk, in the Shape of the Tau, with the Red Triangle upon the breast, the Θεληµα symbol of "the red three-angled heart set up in the shrine." The Hood is of the same material, with the Golden Eye in the Silver Triangle upon the brow. The Robe of a Zelator The Zelator shall add a Square of Violet to the Neophyte's Robe below the level of the knees. The Robe of a Practicus When this Grade is confirmed by Authority, the Practicus shall add a Sash of Orange to the right sleeve of the Zelator Robe. The Robe of a Philosophus When this Grade is confirmed by Authority, the Philosophus shall add a Sash of Green to the left sleeve of the Practicus Robe. The Robe of a Dominus Liminis When this title is conferred by Authority, the Philosophus shall replace the Black Hood with a White Hood of the same material, with the Three Neteru in Blue below the eyes. Adepti appearing as Lords of the Paths shall cover the entire garment with Silver Gauze from head to foot. N. B. The Robes only correspond to the Grades; they do not indicate them. Any of these Robes may be worn by a person of whatever grade on appropriate occasions.

The Eye of Horus in scarlet would look like:

 Wikipedia.com has the following to say about this colour: “Scarlet is a bright red with a slightly orange tinge. In the spectrum of visible light, and on the traditional color wheel, it is one-fourth of the way between red and orange, slightly less orange than vermilion. According to surveys in Europe and the United States, scarlet and other bright shades of red are the colors most associated with courage, force, passion, heat, and joy. In the Roman Catholic Church, scarlet is the color worn by a cardinal, and is associated with the blood of Christ and the Christian martyrs, and with sacrifice. Scarlet is also often associated with immorality and sin, particularly prostitution or adultery, largely because of a passage referring to "The Great Harlot", "dressed in purple and scarlet", in the Bible (Revelations 17: 1-6).” The hex colour code for scarlet is FF2400, and the RGB code is 255,36,0. The Eye of Horus is mentioned in A Glossary of Thelema: “EYE OF HORUS An Egyptian symbol often worn by Thelemites. The ‘Udjat’ is another name, used when referring to its use as a denoter of fractions, in the following manner: 1/2 – the right side of the right eye (or left side of left eye); 1/4 – the iris; 1/8 – the eyebrow; 1/16 – the left side of the right eye (or right side of left eye); 1/32 – the curled ‘rope’ supporting the symbol at 45 degrees; 1/64 – the ‘feather’ which supports the symbol at 90 degrees below the iris. These fractions were all expressed as multiples of 1/64, and we are reminded that the eight by eight square is sacred to Mercury, or Thoth. There is an almost direct parallel with the time in takes for various wrinkles to appear around the human eye, so it is highly possible that it was a measure of mortality, as well as number. The illustration given near the beginning of this glossary shows a Thelemic elaboration of this ancient symbol, by containing it in a triangle (see Lucifer) and fanning it with the solar blaze of 36 rays.” 'Emblazoned' is defined as “conspicuously inscribe or display (a design) on something.”

I quote below Chapter XII of Part Two of Magick: “THE Robe of the Magician may be varied according to his grade and the nature of his working. There are two principal Robes, the white and the black; of these the black is more important than the white, for the white has no hood. These Robes may be varied by the addition of various symbols, but in any case the shape of the Robe is a Tau. The general symbolism which we have adopted leads us, however, to prefer the description of a Robe which few dare wear. This Robe is of a rich silk of deep pure blue, the blue of the night sky: it is embroidered with golden stars, and with roses and lilies. Around the hem, its tail in its mouth, is the great serpent, while upon the front from neck to hem falls the Arrow described in the Vision of the Fifth Aethyr. This Robe is lined with purple silk on which is embroidered a green serpent coiled from neck to hem. The symbolism of this Robe treats of high mysteries which must be studied in Liber CCXX and Liber CDXVIII; but having thus dealt with special Robes, let us consider the use of the Robe in general. The Robe is that which conceals, and which protects the Magician from the elements; it is the silence and secrecy with which he works, the hiding of himself in the occult life of Magick and Meditation. This is the "going away into the wilderness" which we find in the lives of all men of the highest types of greatness. And it is also the withdrawing of one's self from life as such. In another sense it is the "Aura" of the Magician, that invisible egg or sheath which surrounds him. This "Aura" must be shining, elastic, impenetrable, even by the light, that is, by any partial light that comes from one side. The only light of the Magician is from the Lamp which hangs above his head, as he stands in the centre of the Circle, and the Robe, being open at the neck, opposes no obstacles to the passage of this light. And being open, and very wide open, at the bottom, it permits that light to pass and illumine them that sit in darkness and in the shadow of death.” The robe represents authority also. We find in society that people who wear clothes are told what to do by those who wear uniforms; who in turn answer to those in suits; those in suits seek counsel from those in robes. I recommend making your own robe. I copied the article below from goldendawncollegium.com.

The Magician's Basic Apparel The Tau Robe A black robe is part of the required clothing for all members of the Outer Order of the Golden Dawn. The Tau Cross, which looks like the letter "T," is the preferred form of this robe. This also refers to the Hebrew Tau, the last letter of the Hebrew alphabet. One theory states that this symbol originated among the Egyptians from the image of the wide rack of a bull's horns and the vertical line of the animal's face (Taurus). By wearing the black Tau robe, the members of the Outer Order of the Golden Dawn affirm that their journey up the grades and toward the Light is one that begins in darkness, the darkness and ignorance of the outer, secular world. Only when the forces of the Black Pillar are rightly understood and balanced can the White Pillar be safely approached. The robe should be worn whenever temple work is to be done. As part of the magician's total magical environment, the wearing of the robe helps to focus the mind on the ritual work at hand, putting the magician into a mystical state of consciousness which can only aid in the success of the ceremony.

Materials Needed • Black material (such as cotton, silk, doeskin, or crepe) 48" wide • Black thread Tools Needed • Measuring tape • Scissors and pins • Sewing machine • Iron and ironing board Construction: Preparation of the Material 1. Measure yourself from your neck to the floor. This will be known as measurement “A.” The material you buy should be twice the length of measurement “A.” plus one yard. 2. Wash and dry the material in accordance with the manufacturer's directions. Iron the material if needed. Preliminary Cutting 3. Lay the material out lengthwise with the right side up (the side which is to be the outside of the robe). 4. Fold a section over so that you have a doubled surface equal to “A.” plus 4". (Note: there will be a single layer of fabric left over at the bottom.) 5. Cut off the single layer and put it aside for the time being. 6. Make a second fold lengthwise. Marking the Material 7. With the tape measure, mark the fabric as follows: • 2" down from the top right-hand comer. • From the top right-hand comer, mark 4" across the top of the fabric. • 14" down from the top right-hand corner. (For a broad person, increase the measurement to 16".) • From the last mark, draw a straight line across to the selvage edges. • From the right-hand fold, measure along the marked line a length equal to 1/2 of your chest circumference. • Connect the marks to make the following lines: - A semi-circular curve connecting the two marks at the top of the right-hand corner. - A diagonal line from the lower left-hand corner of the material to the ½ chest measurement mark. - A line that curves up 2" from the ½ chest measurement mark and connects with the chest measurement line at the selvage edge. Cutting the Material 8. Cut through all layers of material (cutting lines 1 and 2 on the diagram). Unfold the material so that it looks more like the finished robe. 9. Take the single layer of material that was put aside earlier. Fold it widthwise with the inside out so that the doubled length is 18". (For broad persons, this measurement will be 20".) Cut off the single layer that remains at the bottom and put it aside.

10. Cut the remaining doubled portion in half. The Sleeves 11. Take one of the two pieces just cut, and place it, with the fold on top, even with the fold at the top of the robe. Overlap the edges by 1" under the existing sleeve. 12. Measure from where your neck joins your shoulder, down the arm, to the tip of the middle finger. This is measurement “B.” 13. Measure across the top of the robe from the right edge of the neck hole and mark off Point “1" at a distance of measurement “B.” 14. Draw a straight line down from the marked point 1/1" to point 1/2" in the diagram. From the corner of the robe sleeve draw an angled line to point "2." 15. Cut both lines which lead to point 1/2." 16. Do the other sleeve in the same manner. Cutting the Facing 17. From the excess fabric, fold a piece of '10" x 14" material in half. Center the material under the neck hole of the robe, Trace the neck opening onto the fabric underneath. 18. Remove the marked piece of material and, using a tape measure, mark 3" away from the traced line in several places until you have a second curved line. Cut along both lines. 19. You should now have four pieces of fabric cut and ready to sew: the main part of the robe, two sleeves, and the neck facing. Sewing the Neck Facing 20. Hem the outer edge of the neck facing ½” all around. 21. Lay the robe out flat, with the right side up. Pin the facing material around the robe's neck, placing the right sides of the fabric together. (Note: The hem of the fabric should be up.) Point the pins toward the center of the neck to make sewing over them easier. 22. Sew all around the neck, leaving a 5/8” seam. Clip all around the neck toward the seam, but take care not to cut the seam thread. 23. Turn the robe inside out. Pull the facing through the neck opening. Lay the robe out on its wrong side and tack. Sewing the Sleeves and Sides 24. Lay the fabric out, wrong side up. Pin the right sides together (where sleeve extension meets the robe's, sleeve. See the diagram). Sew along the dotted line, leaving 5/8” seam allowance. Iron the seams open. 25. Do the other arm the same way. Sewing the Sides of the Robe 26. Fold the material over at the shoulders with the wrong side out. Pin under the arms and along the sides. Sew, leaving a 5/8" seam allowance. (See diagram.) Clip under the arm seam, toward the seam, but be careful not to cut the seam thread. Finishing Steps 27. Hemming the sleeves: turn under ½” of the sleeve edge. Iron, pin, and sew. Try the robe on and turn the sleeve under so that the robe meets the first knuckle. Iron, pin, and sew. 28. Hemming the bottom: Turn the robe up ½”. Iron, pin and sew. Try the robe on and turn up the bottom, so that the edge of the robe does not touch the floor. Pin, iron and sew.

29. Turn the robe right side out, try it on and check to make sure that it fits. Iron.

A Simple Robe The Tau robe may seem too complex for magicians who lack sewing skills. A simple square robe can be manufactured quickly and easily. Although it is not symbolically correct, the square robe is better than no robe at all, and it does have a very nice, spiritual feel to it. Materials Needed • 2 ½ to 3 yards of black material, 65" wide • Black thread Tools Needed • Measuring tape • Scissors and pins • Sewing machine

Construction 1. Fold the material in half lengthwise. 2. At the center of the fabric; cut a circle for the neck. 3. Slip the material over your head though the hole just made and check the length of the robe, cutting off any excess material. (The robe should almost touch the floor.) 4. Sew up the sides of the robe, but leave 12" open at the top of both sides for arm holes. Hem around these arm openings. 5. Hem the bottom of the robe as well as the neck opening.

ARTICLE SEVENTEEN. All male 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. We find a hair lock in The Thoth Tarot in The Universe trump:

This Trump corresponds astrologically to the Element of Earth and Saturn. Saturn is the bearer of the scythe, analogous to the razor that we shave our heads with. Why are we shaving our heads? Perhaps because of these little buggers, known commonly as head lice:

Are we to shave our eyebrows off as well? Common sense may say 'no', but what is so common about common sense, as the old saying goes! We'll leave this one up to our Abbot or Abbess. In Lyall Watson's Supernature we find mention of a pyramid razor sharpener. Wikipedia says in this excerpt from the page 'Pyramid power': “In 1949, inspired by Bovis, a Czechoslovakian named Karel Drbal applied for a patent on a "Pharaoh's shaving device": a model pyramid alleged to maintain the sharpness of razor blades. According to the patent (#91,304), "The method of maintaining the razor blades and straight razor blades sharp by placing them in the magnetic field in such a way that the sharp edge lies in the direction of the magnetic lines." Drbal alleged that his device would focus "the earth's magnetic field", although he did not make it clear how this would work, or whether the device's shape or materials exerted the effect. Drbal's contention that razors could be sharpened (or have their sharpness maintained) by alignment with the points of the compass or the Earth's magnetic field was probably not original to him. Junior Skeptic magazine discovered exactly similar claims published decades earlier. In 1933, The Times of London carried letters claiming, "if I oriented my razor blades…N. and S. by the compass…they tend to last considerably longer" and "The idea of keeping razor blades in a magnetic field is not quite new. About the year 1900 I found this out…." In 1968, paranormal authors Sheila Ostrander and Lynn Schroeder visited Czechoslovakia, where they happened across a cardboard pyramid manufactured commercially by Drbal. They met with Drbal, then dedicated a chapter of their popular 1970 book Psychic Discoveries Behind the Iron Curtain to pyramid power. This book introduced to the English-speaking world both the concept of pyramid power and the apocryphal origin story about Antoine Bovis.” An 'inverse tau' made at the hairline is basically an upside down 'T' just above the forehead. Wikipedia says the following about sandalwood: “Sandalwood is the name of a class of woods from trees in the genus Santalum. The woods are heavy, yellow, and fine-grained, and unlike many other aromatic woods, they retain their fragrance for decades. Sandalwood oil is extracted from the woods for use. Both the wood and the oil produce a distinctive fragrance that has been highly valued for centuries. Consequently, the slowgrowing trees have been over harvested in many areas. Producing commercially valuable sandalwood with high levels of fragrance oils requires Santalum trees to be a minimum of 15 years old (S. album) the age at which they will be harvested in Western Australia – the yield, quality and volume are still to be clearly understood. Australia likely will be the largest producer of S. album by 2018, the majority grown around Kununurra, Western Australia. Western Australian sandalwood is also grown in plantations in its traditional growing area in the wheatbelt east of Perth, where more than 15,000 ha (37,000 acres) are in plantations. Currently,

Western Australian sandalwood is only wild harvested and can achieve upwards of AU$16,000 per tonne, which has sparked a growing illegal trade speculated to be worth AU$2.5 million in 2012. Sandalwood is so expensive, because unlike most trees, it is harvested by removing the entire tree instead of sawing it down at the trunk close to ground level. This way, wood from the stump and root can also be used Sandalwood oil has a distinctive soft, warm, smooth, creamy, and milky precious-wood scent. It imparts a long-lasting, woody base to perfumes from the oriental, woody, fougère, and chypre families, as well as a fixative to floral and citrus fragrances. When used in smaller proportions in a perfume, it acts as a fixative, enhancing the longevity of other, more volatile, materials in the composite. Last but not least, sandalwood is a key ingredient in the "floriental" (floral-ambery) fragrance family – when combined with white florals such as jasmine, ylang ylang, gardenia, plumeria, orange blossom, tuberose, etc. Sandalwood oil in India is widely used in the cosmetic industry. The main source of true sandalwood, S. album, is a protected species, and demand for it cannot be met. Many species of plants are traded as "sandalwood". The genus Santalum has more than 19 species. Traders often accept oil from closely related species, as well as from unrelated plants such as West Indian sandalwood (Amyris balsamifera) in the family Rutaceae or bastard sandalwood (Myoporum sandwicense, Myoporaceae). However, most woods from these alternative sources lose their aroma within a few months or years.” Www.tarladalal.com has the following to say about sandalwood paste: “Sandalwood paste is very easy to make at home. It's not hard at all to make it. But you do need the block of sandalwood which you have to rub against the flat board with a little water. As you rub it you will notice the water taking on the colour of sandalwood and getting thick consistency. You can dilute it with a little bit of water, adding a few drops at a time till you have enough paste. Just have to be careful not to add too much water. And if you have the powder then just add the right amount of water or rose water to sandalwood powder making it not too thin or thick. Mix it thoroughly without forming any lumps. Use as desired. Due to its high price and scarcity, sandalwood is often adulterated. Hence confirm on the quality before purchasing. · It also is used as a flavor for foods and beverages. The wood has been valued in carving because of its dense character. · Sandalwood oil commonly is used as a fragrance in incense, cosmetics, perfumes, and soaps. · Sandalwood with honey is excellent. · Red Sandalwood was used as a food colouring in medieval and renaissance food. Dissolved in alcohol it makes a scarlet colour. Sandalwood can be stored indefinitely in a dark, airtight glass container. · Sandalwood paste made with rose water is a popular household remedy for prickly heat. It prevents excessive sweating and heals inflamed skin. · Sandalwood powder mixed with milk or made into pills is beneficial in the treatment of dysuria. Its efficacy can be increased by the addition of ajwain water or infusion of ginger. · Sandalwood with honey is valuable in gastric irritability. · Sandalwood oil was used traditionally by herbalists to treat skin diseases, acne, dysentery, gonorrhoea, and a number of other conditions. In Traditional Chinese Medicine, sandalwood oil is considered an excellent sedating agent. · It is bitter, sedative, cooling and cardiac tonic.

· Sandalwood oil is an excellent cleansing, astringent addition to massage and facial oils, bath oils, aftershaves, lotions and creams. · Sandalwood oil is relaxing, soothing, cooling, centering and sensual. · It is useful in arresting secretion or bleeding and in promoting the flow of urine · An emulsion or the paste is a cooling dressing in inflammatory and eruptive skin diseases. · Regular application of sandalwood paste on the skin during summer has a refreshing effect and heals any summer boil. · The paste when applied on the temple relieves headache and brings down the temperature in fevers. · Sandalwood powder mixed with milk or made into pills is beneficial in the treatment of difficult urination. · It is valuable in gastric irritability and dysentery · Sandalwood oil commonly is used as a fragrance in incense, cosmetics, perfumes, and soaps. It also is used as a flavor for foods and beverages. The wood has been valued in carving because of its dense character. · In traditional medicine, sandalwood oil has been used for a wide variety of conditions, ranging from an antiseptic and astringent to the treatment of headache, stomach ache, and urogenital disorders.” Wikpedia.com says the following about vermilion: “Vermilion is a brilliant red or scarlet pigment originally made from the powdered mineral cinnabar, and is also the name of the resulting color. It was widely used in the art and decoration of Ancient Rome, in the illuminated manuscripts of the Middle Ages, in the paintings of the Renaissance, and in the art and lacquerware of China.” The hexadecimal code for vermilion is E34234, and the RGB code is 227,66,52.

ARTICLE EIGHTEEN. All female members of the Abbey shall wear their hair bobbed and died with optional red or yellow henna. 'Bobbed' just means the hair is allowed to hang loose, but is no longer than the jaw, with or without a fringe. Wikipedia tells us: “Henna (Lawsonia inermis, also known as hina, the henna tree, the mignonette tree, and the Egyptian privet) is a flowering plant and the sole species of the Lawsonia genus. The English name "henna" comes from the Arabic ‫( •حن•اء‬ALA-LC: ḥinnā; pronounced [ħɪnˈnæːʔ]) or, colloquially ‫حنا‬, loosely pronounced as /ħinna/ The name henna also refers to the dye prepared from the plant and the art of temporary tattooing based on those dyes (see also mehndi). Henna has been used since antiquity to dye skin, hair and fingernails, as well as fabrics including silk, wool and leather. The name is used in other skin and hair dyes, such as black henna and neutral henna, neither of which is derived from the henna plant. Historically, henna was used for cosmetic purposes in Ancient Egypt or Carthage, as well as other parts of North Africa, the Horn of Africa, the Arabian Peninsula, and South Asia. Bridal henna nights remain an important custom in many of these areas, particularly among traditional families. Henna has been used as a cosmetic hair dye for 6,000 years. In Ancient Egypt, it is known to have been worn. Henna has also traditionally been used for centuries in other parts of North Africa, the Horn of Africa, the Arabian Peninsula, the Near East and South Asia.

In Ancient Egypt, Ahmose-Hennutamehu, (17th Dynasty, 1574 BCE): Henuttamehu was probably a daughter of Seqenenre Tao and Ahmose Inhapy. Smith reports that the mummy of Henuttamehu's own hair had been dyed a bright red at the sides, probably with henna. In Europe, henna was popular among women connected to the aesthetic movement and the PreRaphaelite artists of England in the 1800s. Dante Gabriel Rossetti's wife and muse, Elizabeth Siddal, had naturally bright red hair. Contrary to the cultural tradition in Britain that considered red hair unattractive, the Pre-Raphaelites fetishized red hair. Siddal was portrayed by Rossetti in many paintings that emphasized her flowing red hair. The other Pre-Raphaelites, including Evelyn De Morgan and Frederick Sandys, academic classicists such as Frederic Leighton, and French painters such as Gaston Bussiere and the Impressionists further popularized the association of henna-dyed hair and young bohemian women. Opera singer Adelina Patti is sometimes credited with popularizing the use of henna in Europe in the late 1800s. Parisian courtesan Cora Pearl was often referred to as La Lune Rousse (the redhaired moon) for dying her hair red. In her memoirs, she relates an incident when she dyed her pet dog's fur to match her own hair. By the 1950s, Lucille Ball popularized "henna rinse" as her character, Lucy Ricardo, called it on the television show I Love Lucy. It gained popularity among young people in the 1960s through growing interest in Eastern cultures. Muslim men may use henna as a dye for hair and most particularly their beards. This is considered sunnah, a commendable tradition of the Prophet Muhammad. Furthermore, a hadith (narration of the Prophet) holds that he encouraged Muslim women to dye their nails with henna to demonstrate femininity and distinguish their hands from the hands of men; thus some Muslim women in the Middle East apply henna to their finger and toenails as well as their hands. The use of Mehndi and turmeric is also described in the earliest Hindu Vedas.”

ARTICLE NINETEEN. The children of the Abbey shall be encouraged to go naked in order to free them from the bond of sexual shame. This is a controversial Article. It states nudity will be 'encouraged' and not 'forced'. There is no point going naked in adverse, or even merely inclement, weather conditions. In the United Kingdom it is not 'socially acceptable' to allow one's offspring to run around naked. The media constantly reminds us of the threat from paedophiles, and the so called 'Social Services' would consider such nudity as a grounds to confiscate and rehouse one's children.

ARTICLE TWENTY. Upon reaching puberty each child shall be 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. 'Puberty' is defined as 'the period during which adolescents reach sexual maturity and become capable of reproduction'. Wikipedia tells us on this subject: “Puberty is the process of physical changes through which a child's body matures into an adult body capable of sexual reproduction to enable fertilization. It is initiated by hormonal signals from the brain to the gonads: the ovaries in a girl, the testes in a boy. In response to the signals, the gonads produce hormones that stimulate libido and the growth, function, and transformation of the brain, bones, muscle, blood, skin, hair, breasts and sex organs. Physical growth —height and weight— accelerates in the first half of puberty and is completed when the child has developed an adult body.

Until the maturation of their reproductive capabilities, the pre-pubertal physical differences between boys and girls are the external sex organs. On average, girls begin puberty at ages 10–11; boys at ages 11–12. Girls usually complete puberty by ages 15–17, while boys usually complete puberty by ages 16–17. The major landmark of puberty for females is menarche, the onset of menstruation, which occurs on average between ages 12–13; for males, it is the first ejaculation, which occurs on average at age 13. In the 21st century, the average age at which children, especially girls, reach puberty is lower compared to the 19th century, when it was 15 for girls and 16 for boys. This can be due to any number of factors, including improved nutrition resulting in rapid body growth, increased weight and fat deposition, or exposure to endocrine disruptors such as xenoestrogens, which can at times be due to food consumption or other environmental factors. Puberty which starts earlier than usual is known as precocious puberty. Puberty which starts later than usual is known as delayed puberty. Notable among the morphologic changes in size, shape, composition, and functioning of the pubertal body, is the development of secondary sex characteristics, the "filling in" of the child's body; from girl to woman, from boy to man. Derived from the Latin puberatum (age of maturity), the word puberty describes the physical changes to sexual maturation, not the psychosocial and cultural maturation denoted by the term adolescent development in Western culture, wherein adolescence is the period of mental transition from childhood to adulthood, which overlaps much of the body's period of puberty.” 'Privily' is defined as 'confidentially or in secret'.

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. 'Vow' is defined as 'a solemn promise; a set of promises committing one to a prescribed role, calling, or course of action, typically to marriage or a monastic career.'; 'obedience' as 'compliance with an order, request, or law or submission to another's authority; observance of a monastic rule.'; 'simplicity' as 'the quality or condition of being easy to understand or do; the quality or condition of being plain or natural.'; and finally 'chastity' as 'the state or practice of refraining from extramarital, or especially from all, sexual intercourse.' The Vow of Obedience is mentioned above in Article Seven. It seems Thelemic chastity is different from the Roman Catholic or the Buddhist. Below I take the liberty of pasting 'Chastity' from Crowley's Little Essays Towards Truth:

CHASTITY. Those Works of Ancient and Mediaeval Literature which more particularly concern the Seeker after Truth, concur on one point. The most worthless Grimoires of Black Magic, no less than the highest philosophical flights of the Brotherhood which we name no, insist upon the virtue of Chastity as cardinal to the Gate of Wisdom. Let first be noted this word Virtue, the quality of Manhood, integral with Virility. The Chastity of the Adept of the Rose and Cross, or of the Graal-Knights of Monsalvat, is not other than very opposite to that of which the poet can write: ......Chastity that slavering sates

His lust without the walls, mews, and is gone, Preening himself that his lewd lips relent. Or to that emasculate frigor of Alfred Tennyson and the Academic Schools. The Chastity whose Magical Energy both protects and urges the aspirant to the Sacred Mysteries is quite contrary in its deepest nature to all vulgar ideas of it; for it is, in the first place, a positive passion; in the second, connected only by obscure magical links with the sexual function; and, in the third, the deadliest enemy of every form of bourgeois morality and sentiment. It may assist us to create in our minds a clear concept of this noblest and rarest -- yet most necessary -- of the Virtues, if we draw the distinction between it and one of its ingredients, Purity. Purity is a passive or at least static quality; it connotes the absence of all alien admixture from any given idea; as, pure gallium, pure mathematics, pure race. It is a secondary and derive use of the word which we find in such expressions as "pure milk," which imply freedom from contamination. Chastity, per contra, as the etymology (castus, possibly connected with castrum, a fortified camp*) *The root cas means house; and an house is Beth, the letter of Mercury, the Magus of the Tarot. He is not still, in a place of repose, but the quintessence of all Motion. He is the Logos; and He is phallic. This doctrine is of the utmost Qabalistic importance. suggests, may be supposed to assert the moral attitude of readiness to resist any assault upon an existing state of Purity. So dear to heaven is saintly chastity That when a soul is found sincerely so A thousand liveried angels lackey it, sang Milton, with the true poet's veil-piercing sword-vision; for service is but waste unless action demands it. The Sphinx is not to be mastered by holding aloof; and the brutish innocence of Paradise is always at the mercy of the Serpent, it is his Wisdom that should guard our Ways; we need his swiftness, subtlety, and his royal prerogative of dealing death. The Innocence of the Adept? We are at once reminded of the strong Innocence of Harpocrates, and of His Energy of Silence. A chaste man is thus not merely one who avoids the contagion of impure thoughts and their results, but whose virility is competent to restore Perfection to the world about him. Thus the Parsifal who flees from Kundry and her attendant flower-witches loses his way and must wander long years in the Desert; he is not truly chaste until he is able to redeem her, an act which he performs by the reunion of the Lance and the Sangraal. Chastity may thus be defined as the strict observance of the Magical Oath; that is, in the Light of the Law of Thelema, absolute and perfected devotion to the Holy Guardian Angel and exclusive pursuit of the Way of the True Will. It is entirely incompatible with the cowardice of moral attitude, the emasculation of soul and stagnation of action, which commonly denote the man called chaste by the vulgar. "Beware of abstinence from action!" is it not written in Our lection? For the nature of the Universe being Creative Energy, aught else blasphemes the Goddess, and seeks to introduce the elements of a real death within the pulses of Life. The chaste man, the true Knight-Errant of the Stars, imposes continually his essential virility upon the throbbing Womb of the King's Daughter; with every stroke of his Spear he penetrates the heart

of Holiness, and bids spring forth the Fountain of the Sacred Blood, splashing its scarlet dew throughout Space and Time. His Innocence melts with its white-hot Energy the felon fetters of that Restriction which is Sin, and his Integrity with its fury of Righteousness establishes that Justice which alone can satisfy the yearning lust of Womanhood whose name is Opportunity. As the function of the castrum or castellum is not merely to resist a siege, but to compel to Obedience of Law and Order every pagan within range of its riders, so also it is the Way of Chastity to do more than defend its purity against assault. For he is not wholly pure who is imperfect; and perfect is no man in himself without his fulfillment in all possibility. Thus then must he be instant to seek all proper adventure and achieve it, seeing well to it that by no means should such distract him or divert his purpose, polluting his true Nature and hamstringing his true Will. Woe, woe therefore to him the unchaste who shirks scornful the seeming-trivial, or flees fearful the desperate, adventure. And woe, thrice woe, and four times woe be to him who is allured by the adventure, slacking his Will and demitted from his Way: for as the laggard and the dastard are lost, so is the toy of circumstance dragged down to nethermost Hell. Sir Knight, be vigilant: watch by your arms and renew your Oath; for that day is of sinister augury and deadly charged with danger which ye fill not to overflowing with gay deeds and bold of masterful, of manful Chastity!

Below find an excerpt from Liber Aleph, The Book of Wisdom or Folly: 112

Δη DE CASTITATE My son, be fervent! Be firm! Be stable! Be quick to make Impurity, how one Course of Ideas seeketh to infringe upon another, to quell the Virtue thereof. Gold is pure, but to drink molten Gold were Impurity to thy Body, and its Destruction. Law is a Code of the Customs of a People; if it intrude thereon to alter them, it is an Impurity of Oppression. So also Diet is to be in Accord with Digestion; Ethics were an Impurity therein. Love is an Expression of the Will of the Body, yea, and more also, of That which created the Body; and its Operation is commonly between One and One, so that the Interference of a Third Person is Impurity, and not to be endured. Nay, even the thought of Third Person hath but ordinary not Part in Love; so that, as thou seest constantly in thy Life, Love being strong, taketh no heed of others, and some after Interference bringeth Misfortune. Now then shell we therefore cast out Love, or accept Impurity therein? God forbid. And for this Cause see thou well to it that in thy Kingdom there be no Interference there with, nor Hindrance from any. For it is perfect in itself.

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). A tom-tom is a 'medium sized cylindrical drum'. We all know what a bell is. 'Alarum' is defined as 'an archaic term for alarm'. One might also prefer a gong, horn, saxophone, or even an electronically produced sound.

Liber Resh vel Helios sub figura CC Publication in class D 0. These are the adorations to be performed by aspirants to the A.·. A.·. 1. Let him greet the Sun at dawn, facing East, giving the sign of his grade. And let him say in a loud voice: Hail unto Thee who art Ra in Thy rising, even unto Thee who art Ra in Thy strength, who travellest over the Heavens in Thy bark at the Uprising of the Sun. Tahuti standeth in His splendour at the prow, and Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Night! 2. Also at Noon, let him greet the Sun, facing South, giving the sign of his grade. And let him say in a loud voice: Hail unto Thee who art Ahathoor in Thy triumphing, even unto Thee who art Ahathoor in Thy beauty, who travellest over the heavens in thy bark at the Mid-course of the Sun. Tahuti standeth in His splendour at the prow, and Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Morning! 3. Also, at Sunset, let him greet the Sun, facing West, giving the sign of his grade. And let him say in a loud voice: Hail unto Thee who art Tum in Thy setting, even unto Thee who art Tum in Thy joy, who travellest over the Heavens in Thy bark at the Down-going of the Sun. Tahuti standeth in His splendour at the prow, and Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Day! 4. Lastly, at Midnight, let him greet the Sun, facing North, giving the sign of his grade, and let him say in a loud voice: Hail unto thee who art Khephra in Thy hiding, even unto Thee who art Khephra in Thy silence, who travellest over the heavens in Thy bark at the Midnight Hour of the Sun. Tahuti standeth in His splendour at the prow, and Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Evening. 5. And after each of these invocations thou shalt give the sign of silence, and afterward thou shalt perform the adoration that is taught thee by thy Superior. And then do thou compose Thyself to holy meditation. 6. Also it is better if in these adorations thou assume the God-form of Whom thou adorest, as if thou didst unite with Him in the adoration of That which is beyond Him. 7. Thus shalt thou ever be mindful of the Great Work which thou hast undertaken to perform, and thus shalt thou be strengthened to pursue it unto the attainment of the Stone of the Wise, the Summum Bonum, True Wisdom and Perfect Happiness.

In the Abbey of Thelema a more lengthy invocation is made alongside those given in Liber CC. These are the Adorations from The Book of the Law: “37.

I adore thee in the song -

I am the Lord of Thebes, and I The inspired forth-speaker of Mentu; For me unveils the veilèd sky, The self-slain Ankh-af-na-khonsu Whose words are truth. I invoke, I greet Thy presence, O Ra-Hoor-Khuit! Unity uttermost showed! I adore the might of Thy breath, Supreme and terrible God, Who makest the gods and death To tremble before Thee:I, I adore thee! Appear on the throne of Ra! Open the ways of the Khu! Lighten the ways of the Ka! The ways of the Khabs run through To stir me or still me! Aum! let it fill me! 38. So that thy light is in me; & its red flame is as a sword in my hand to push thy order. There is a secret door that I shall make to establish they way in all the quarters, (these are the adorations, as thou has written), as it is said: The light is mine; its rays consume Me: I have made a secret door Into the House of Ra and Tum, Of Khephra and of Ahathoor. I am thy Theban, O Mentu, The prophet Ankh-af-na-khonsu! By Bes-na-Maut my breast I beat; By wise Ta-Nech I weave my spell. Show thy star-splendour, O Nuit! Bid me within thine House to dwell, O wingèd snake of light, Hadit! Abide with me, Ra-Hoor-Khuit!” The invocation is made collectively, yet the meditation is to be 'solitary'. 'Meditation' is defined as 'continuous and profound contemplation or musing on a subject or series of subjects of a deep or abstruse nature', by Google Dictionary.

Wikipedia has the following to say about meditation: “Meditation is a practice in which an individual trains the mind or induces a mode of consciousness, either to realize some benefit or for the mind to simply acknowledge its content without becoming identified with that content, or as an end in itself. The term meditation refers to a broad variety of practices that includes techniques designed to promote relaxation, build internal energy or life force (qi, ki, prana, etc.) and develop compassion, love, patience, generosity and forgiveness. A particularly ambitious form of meditation aims at effortlessly sustained single-pointed concentration meant to enable its practitioner to enjoy an indestructible sense of well-being while engaging in any life activity. The word meditation carries different meanings in different contexts. Meditation has been practised since antiquity as a component of numerous religious traditions and beliefs. Meditation often involves an internal effort to self-regulate the mind in some way. Meditation is often used to clear the mind and ease many health concerns, such as high blood pressure, depression, and anxiety. It may be done sitting, or in an active way—for instance, Buddhist monks involve awareness in their day-to-day activities as a form of mind-training. Prayer beads or other ritual objects are commonly used during meditation in order to keep track of or remind the practitioner about some aspect of the training. Meditation may involve generating an emotional state for the purpose of analyzing that state—such as anger, hatred, etc.—or cultivating a particular mental response to various phenomena, such as compassion. The term "meditation" can refer to the state itself, as well as to practices or techniques employed to cultivate the state. Meditation may also involve repeating a mantra and closing the eyes. The mantra is chosen based on its suitability to the individual meditator. Meditation has a calming effect and directs awareness inward until pure awareness is achieved, described as "being awake inside without being aware of anything except awareness itself." In brief, there are dozens of specific styles of meditation practice, and many different types of activity commonly referred to as meditative practices.” I believe that 'meditation' in general is meant by this Article. To practice entirely single-pointed meditation for four hours a day would be excessive by almost any standards. The sun in the solar system, and it's correlation in the human nervous system are secretly hidden in the Art Trump of the Thoth Tarot.

The Latin curving around the upper portion of the Trump is the ancient alchemical formula of V.I.T.R.I.O.L.. It says: “Visita Interiora Terrae Rectificando Invenies Occultum Lapidem” which means 'visit the interior parts of the earth and by rectification thou shalt find the hidden stone'. However the astute Qabalist will know that the second letter 'I' in 'Rectificando' is not found; indeed it is hidden behind the twin head of the main character of this Trump:

The word 'I' is another word for the 'soul', the soul is Sol or the sun. In Hebrew the letter 'I' is Yod, which means 'hand'. By Yetzirah Yod is The Hermit, Key IX of the Tarot:

What do we see in the hand of The Hermit? A solar blaze inside an octahedron. The octahedron represents the Element of Air, and the thinking faculty. Considering V.I.T.R.I.O.L. again we see that Visita Interiora Terrae Rectificando Invenies Occultum Lapidem has 56 letters. 56 is the value of NU, the metaphysical principle of infinite space. The central 'I', or Yod, of RECTIFCANDO is also the 26th letter of the entire sentence. 26 is the value of IHVH, the ineffable Tetragrammaton. When missing the 'I' of RECTIFICANDO, we have 55 letters. 55 is the Mystic Number of 10; 10 is Malkuth, or Earth, or the Hidden Stone that we must find:

So the meditation we perform in the solar salutations of Liber Resh helps us find the Hidden Stone of meditative bliss. We visit (introspection) the interior parts of the earth (the mind) and by rectification (meditation) we find the hidden stone (Nirvana – enlightenment). With Liber Resh we unite Tiphereth within with Tiphereth without. One may consider these profound and far reaching secrets, but in fact they are only the very fundamentals of our Art Qabalistic. When one has a full grasp of these rudiments one soon finds their implications become exponentially unfathomable, yet beautiful. There are many types and approaches to meditation. Mantras can be spoken or subvocalised. The mantra can be either repeated with a regular rhythm, or increased gradually with slow drawn out protraction that gradually quickens until reaching a rapid whisper. I will let Part One of Book Four explain the basics: “This is the proper way to practise a mantra. Utter it as loudly and slowly as possible ten times, then not quite so loudly and a very little faster ten times more. Continue this process until there is nothing but a rapid movement of the lips; this movement should be continued with increased velocity and diminishing intensity until the mental muttering completely absorbs the physical. The student is by this time absolutely still, with the mantra racing in his brain; he should, however, continue to speed it up until he reaches his limit, at which he should continue for as long as possible, and then cease the practice by reversing the process above described. Any sentence may be used as a mantra, and possibly the Hindus are correct in thinking that there is a particular sentence best suited to any particular man. Some men might find the liquid mantras of the Quran slide too easily, so that it would be possible to continue another train of thought without disturbing the mantra; one is supposed while saying the mantra to meditate upon its meaning. This suggests that the student might construct for himself a mantra which should represent the Universe in sound, as the pantacle should do in form. Occasionally a mantra may be "given," "i.e.," heard in some unexplained manner during a meditation. One man, for example, used the words: "And strive to see in everything the will of God;" to another, while engaged in killing thoughts, came the words "and push it down," apparently referring to the action of the inhibitory centres which he was using. By keeping on with this he got his "result." The ideal mantra should be rhythmical, one might even say musical; but there should be sufficient emphasis on some syllable to assist the faculty of attention. The best mantras are of medium length, so far as the beginner is concerned. If the mantra is too long, one is apt to forget it, unless one practises very hard for a great length of time. On the other hand, mantras of a single syllable, such as "Aum," are rather jerky; the rhythmical idea is lost.”

Crowley then gives some examples: 1. Aum. 2. Aum Tat Sat Aum. 3. Aum mani padme hum. 4. Aum shivaya vashi. 5. Allah. 6. Hua allahu alazi lailaha illa Hua. 7. The famous Gayatri. Aum! tat savitur varenyam Bhargo devasya dimahi Dhiyo yo na pratyodayat. 8. Qol: Hua Allahu achad; Allahu Assamad; lam yalid walam yulad; walam yakun lahu kufwan achad. 9. This mantra is the holiest of all that are or can be. It is from the Stele of Revealing. A ka dua Tuf ur biu Bi aa chefu Dudu ner af an nuteru. According to Wikipeida a 'yantra' is: “the Sanskrit word for a mystical diagram, especially diagrams or amulets supposed to possess occult powers in astrological or magical benefits in the Tantric traditions of the Indian religions. Traditionally such symbols are used in Eastern mysticism to balance the mind or focus it on spiritual concepts. The act of wearing, depicting, enacting and/or concentrating on a yantra is held to have spiritual or astrological or magical benefits in the Tantric traditions of the Indian religions.”

One will soon find with staring at a yantra that it is hard to keep one's eyes still. Eventually the yantra will begin to flicker and morph, and do all sorts of things; sometimes it will seem to breathe. For an example of 'breathing' go to www.youtube.com and type in 'hallucinogen' for a synative, that is an electronic drug noteworthy in itself that it dramatically shows the elasticity of consciousness. In constructing one's own yantras remember the 'complementary' colours, as these will add to the so called 'flashing' effect. Try and combine red with green, yellow with violet, and blue with orange. One can also use the Tattwa symbols singly or in combination, however these are more often used for astral projection rather than contemplation or meditation. 'Chakras' are defined by Wikipedia as: “energy points or nodes in the subtle body. Chakras are part of the subtle body, not the physical body, and as such are the meeting points of the subtle (non-physical) energy channels called nadis. Nadis are channels in the subtle body through which the life force (prana) (non-physical) or vital energy (non-physical) moves. Various scriptural texts and teachings present a different number of chakras. There are many chakras in the subtle human body according to the tantric texts, but there are seven chakras that are considered to be the most important ones. Their name derives from the Sanskrit word for "wheel" or "turning", but in the yogic context a better translation of the word is 'vortex or whirlpool'. The concept of chakra features in tantric and yogic traditions of Hinduism and Buddhism.”

I don't feel qualified to comment on the system of the Chakras too much. A wealth of information has been published about them already. Qabalistic meditation can mean many different things, indeed infinite approaches to the Divine could be made. However, the Middle Pillar Exercise has the most in common with the system of the Chakras. I quote from A Glossary of Thelema for a brief overview: “ARROW, THE PATH OF THE A Qabalistic term for ascending the Middle Pillar, from the tenth to the first Sphere. This begins in Malkuth (‫) מלכות‬, then shoots up to Yesod ( ‫) יסוד‬. This renders the Veil of Qesheth ( ‫) קשת‬, which is Hebrew for ‘bow’. This word is formed from the three Paths that extend from Malkuth. From Yesod it shoots up to Tiphereth (‫)תפארת‬. The Path between these two Spheres is allocated to Sagittarius I, which is Latin for ‘archer’. From Tiphereth the Path of the Arrow makes its final passage to Kether ( ‫) כתר‬, ‘The Crown’. The magical weapon assigned to this Path is the bow and arrow, which may be seen on the lap of The High Priestess, the corresponding card of this Path, of the Thoth Tarot. It thus represents the transition through the material, astral, spiritual and cosmic planes. The conventional ceremonial approach is the ‘Middle Pillar exercise’ which vibrates God Names, and visualises the appropriate colours of the Sephiroth, as when the Tree of Life is projected as a map of the human anatomy. Malkuth is visualised at the feet as a glowing ball of earthy colours (or the tertiary colours of citrine, russet, olive, and black) and the God name ‘Adonai Ha Aretz’ ( ‫ ) אדני הארץ‬is vibrated several times, feeling the sound

emanating from that point. A column of light is then visualised travelling to the genital region, the position of Yesod, and the God name ‘Shaddai El Chai’ ( ‫ ) שדי אל חי‬is vibrated, whilst imagining a violet sphere of light. Similarly Tiphereth is in the solar plexus, the colour is golden yellow and the God name is ‘Yehowah Aloah Va Daäth’ ( ‫) יהוה אלוה ודעת‬. The Sphere of Daäth is sometimes omitted. However, it is located in the pit of the throat, visualised as a ball of lavender and the God name is ‘Yehowah Elohim’ (‫) יהוה אלהימ‬. Finally the shaft of light culminates in Kether as a blinding white effulgence, a few inches above the skull. The God name is ‘Eheieh’ ( ‫ ) אהיה‬which means ‘I am’. Then begins the ‘circulation of the light’ which is brought up the Middle Pillar with each inhalation, concentrated in Kether, and showered over the body with each exhalation, and held in Malkuth whilst the lungs are empty. Let us refer any sincere seekers to The Middle Pillar by Israel Regardie.” Pranayama, or breathing exercises are another form of meditation; for which consult Liber 206. Another Qabalistic meditation is to recite the so called 231 Gates of the Sepher Yetzirah, sometimes just called the '231 Gates'. These are pairs of Hebrew letters all the way from Aleph-Beth to ShinTau. I prefer to just intone the first syllable of each letter. For example I would say 'Ahh-bay' then 'Ahh-gee', then 'Ahh-dar' and so on. After reaching the 231st Gate of Shin-Tau one can then repeat in reverse going from Tau-Shin, to Tau-Qoph, to Tau-Tzaddi etc. all the way to Beth-Aleph. As there are innumerable correspondences for the Hebrew letters one can adapt all kinds of techniques along with the skeleton of the 22 letters. The diagram below should help illustrate:

One can practise visualisation of the Hebrew letters, or ascend the Sephiroth from Malkuth to Kether. There is also Merkabah meditation, or the Work of the Chariot, but I know little about that exalted method. Another meditative technique is the Eight Pieces of Beautiful Silk Brocade of Chi Kung. (I do not include Tai Chi Chuan in this treatise as it is strictly speaking a martial art, although it contains profound elements of meditation.) Meditation can be 'meditation in motion'. Other forms include gazing at one's reflection, gazing at candles and other more 'spell' like methods. Finally I will mention the 'Formula of the Rosy Cross', with the caveat that it is not lawful to divulge details about it. The initiate who approaches the Grade of Adeptus Minor will find out for his or herself. This formula is studied by the Zelator.

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 only be 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). The discerning reader will notice this Article states meals will be 'served' not necessarily 'eaten'. If a monk or nun is fasting there is no shame in this. It makes good sense to eat immediately after meditative practices; this helps to 'ground' the practitioner. Anyone even slightly acquainted with meditation knows how a full, or even partly full, bowel makes for difficult work. I would even go so far to say that the pinnacles of single-pointed meditation necessitates a completely empty digestive tract. Eating in silence is a way of giving respect and reverence to the food.

The Saying of “Will” Abbot/Abbess: Knocks 333 – 55555 – 333 (eleven knocks) All: Do what thou wilt shall be the whole of the Law. Abbot/Abbess: What is thy will? Congregation: It is our will to eat and drink. Abbot/Abbess: To what end? Congregation: That our bodies may be fortified thereby. Abbot/Abbess: To what end? Congregation: That we may accomplish the Great Work. All: Love is the law, love under will. Abbot/Abbess: Knocks once. Fall to.

The above version of “Will” is different from the original in that the word 'I' is not used. The first personal pronoun in forbidden in the Abbey by all save the Masters and Abbot or Abbess. Please excuse my liberty of alteration.

The saying of “Will” is a type of eucharist. I quote the beginning of Chapter XX from Magick in Theory and Practice: “One of the simplest and most complete of Magick ceremonies is the Eucharist. It consists in taking common things, transmuting them into things divine, and consuming them. So far, it is a type of every magick ceremony, for the reabsorption of the force is a kind of consumption; but it has a more restricted application, as follows. Take a substance symbolic of the whole course of nature, make it God, and consume it. There are many ways of doing this; but they may easily be classified according to the number of the elements of which the sacrament is composed. The highest form of the Eucharist is that in which the Element consecrated is One.” Fasting between meals seems admirable from the standpoint of health, as does plenty of water. Again the discerning reader will notice all meals are 'accompanied' by wine, not that wine has to be drunk. Certainly some Thelemites prefer to stay teetotal, or to let others drink more.

What is the French style of cooking? I quote History of French Cuisine, by Colin Yaniga: “When many Americans think of French cuisine the notion of expensive restaurants and French fries may come to mind. Like many Cuisines’ of foreign countries, French cuisine is much different than our own. It boasts its own rich history that evolved over time from the middle ages to present day. It has been revered as one of the world’s most refined culinary locations, and there are over 9,000 restaurants in Paris alone. The history of French cuisine dates back to the middle ages. During this time French meals were very similar to Moorish Cuisine, and were served in a style called service en confusion, meaning that meals were served all at once. Meals consisted of spiced meats such as pork, beef, poultry, and fish. In many cases meals where determined by the season, and of what food was in abundance. Meats were salted and smoked to preserve, and vegetables were also salted and put in jars to preserve for the winter months. During this time the presentation of the meal was also very important. The more lavish and colorful the display, the better, and cooks would use edible items such as saffron, egg yolk, spinach, and sunflower for color. One of the most extravagant dinners of this time was a roast swan or peacock, which was sewn back into its skin and feathers to look intact. The feet and beak were gilded with gold to complete the spectacle. During the 15th and 16th centuries the French were influenced greatly by the advancing culinary arts in Italy. Much of this influence was due to Catherine De Medicis (a Florentine princess) who married Henry duc d'Orleans (who became King Henry II of France). Italian chefs where light years of ahead of French culinary experts, and had already begun creating dishes such as lasagna,

manicotti, and had experimented using ingredients like truffles, garlic, and mushrooms. When Catherine married King Henry II, she brought along with her Italian chefs who in turn introduced Italian culinary practices to the French court. Even though the culinary cultures of these two countries have taken different roads, the French owe much of their culinary development to the Italians and their intervention in the 1500's. The period between the 16th and 18th centuries was also known as the Ancien Regime, and during this time Paris was referred to as “… the central hub of culture and economic activity and as such the most highly skilled culinary craftsmen were to be found there.” During the Ancien Regime food distribution was regulated by the city government in the form of guilds, and these guilds put in place restrictions that allowed certain food industries to operate in assigned areas. Guilds were separated into two groups: people who supplied the raw materials to make food, and the people who sold already prepared items. The restrictions that were put in place by guilds hampered the development of culinary arts during this time, by restricting certain chefs to assigned areas. Between the 17th and 18th century there was a development in Haute Cuisine or “High Cuisine”, and its origins can be found in the recipes of a chef named La Varenne. Varenne was the author of what is known today as the first “true French cookbook”. Unlike the cooking styles of the Middle Ages, Verenne’s cookbook (Cvisinier François) contained new recipes which focused on more modest and less extravagant meals. This was an ongoing trend throughout the history of French cuisine, with more and more chefs continuing to tone down on the abundance of a meal, and focusing on the ingredients in the meal. The French Revolution also brought about a turning point in the French food industry, because it led to the fall of guilds. With guilds no longer in place any French chef could produce and sell any type of food product he or she wished. This lead to a type of enlightenment within the French food industry, and more chefs began to experiment with different types of ingredients and dishes. One of the most prominent chefs of the 18th and 19th century was Marie-Antoine Carême. Carême based his cooking around the development of what he called his “mother sauces”. These sauces were made up of espagnole, velouté, as well as béchamel, and where also known as fonds or “base sauces”. Carême over the span of his career created hundreds of sauces, many of which are still being used today in French cuisine. In the late 19th century and early 20th century there began a modernization of haute cuisine. Much of this new cuisine owes its development to Georges Auguste Escoffier. Escoffier was chef and an owner of many restaurants, as well as a culinary writer. Much of Escoffier's methods in modernizing haute cuisine were drawn from the recipes of Carême. By simplifying Carême recipes as well as adding his own touches Escoffier was able to develop a new modern French cuisine. In his efforts to modernize French cuisine Escoffier also developed a system to organize and manage a professional kitchen. The system was called a “brigade system” and separated the kitchen into five sections. In this system each member of a designated section created a specific part of the dish. The sections included the "garde manger" that prepared cold dishes; the "entremettier" prepared starches and vegetables, the "rôtisseur" prepared roasts, grilled and fried dishes; the "saucier" prepared sauces and soups; and the "pâtissier" prepared all pastry and desserts items. By reorganizing the manufacturing of dishes within the kitchen Escoffier was able to cut down on the time that was required to prepare a dish, in turn making professional kitchens more efficient. Escoffier is a legend in the world of French Cuisine and he has written many famous cookbooks, his most famous being Le Guide Culinaire which includes over 5,000 recipes. Since the days of Escoffier there have been many changes in the anatomy of French Cuisine. Over time new techniques have evolved, and chefs have become more inventive. There has been a tendency to shy away from larger menus, and the focus has changed from the abundance food included in a dish, to the quality of the ingredients in the dish. Present day French meal structure is divided into Le petit déjeuner, Le déjeuner, and Le dîner (Breakfast, Lunch, and Dinner). Breakfast often consists of “tartines” which are small slices of French bread which are then spread with jelly,

and or pastries. Lunch was once known as one of the largest meals of the day, and in many professional situations workers would be allowed a two hour lunch break. Though in today’s French society many French workers are allotted an hour for lunch, which most use to eat out or at the business or school’s cafeteria. Dinner in most cases consists of three courses: the entrée, the plat principal or main course, and the cheese or desert course. Some popular French dishes include Blanquette de veau (blanquette of veal), Coq au vin (rooster in red wine), Bouillabaisse (fish soup), and Boudin blanc (Delicate flavored sausage similar to bockwurst). Wine is essential item in French meals, and it to has a rich history in France. In many cases a different wine is paired with each course in a meal, and each wine is picked depending on what is being served for each course. Though France is know for its wine, there has been a 60 percent drop in the consumption of wine during meals throughout France. Instead there has been a rise in fruit juice, water, and beer consumption, as well as other alcoholic drinks mixed with cider or other mixers. French cuisine has a rich history, and like many other native cuisines, French cuisine owes it development to brilliant chefs as well as the some helpful influences from neighboring countries. It can be assured that French cuisine will continue to evolve and change and that in years to come brilliant French culinary experts will continue to push the boundaries of the culinary world. Like many cultures it has taken many years for the French to perfect their cuisine, with each generation adding something new to the mix. Yet it is because of the chefs of the past generations that a country’s cuisine can develop to what it is now.” Breakfast shall be vegan. Once again this is very good for one's bowels. We can only wonder what French style vegan dishes might be! As for the difference between red and white meat, I quote a brief explanation from Yahoo! Answers: “White meat refers to any light-colored meat, such as fish, seafood, and particularly poultry. However, in a broader sense, it includes any of the meats that are considered to be less fatty compared to red meats. The term "white meat" comes from the fact that the meat of chicken is white in color. Examples of white meat are animal proteins derived from birds (chicken, turkey, duck, pheasant, etc.), fish, reptiles (alligator meat), amphibians (frogs' legs), crustaceans (lobster, shrimp, crab) or bivalves (oysters, clams, mussels). Even those that are red, or reddish-colored, such as salmon, red snapper, or cooked lobsters and shrimp are not red meat; instead they are called white meat, or lean meat. Meats that are red when raw but turn pale or white after cooking present a paradox. Officially they can be considered red meat, as the United States Department of Agriculture does, but producers and consumers may prefer to categorize them as white meat. The National Pork Board in the United States has positioned pork as a white meat. Within poultry, there are two types of meats - white and dark. The different colors are based on the different locations and uses of the muscles. Dark meats occur in the legs, which are used to support the weight of the animals while they move. These muscles are designed to develop endurance for long-term use and contains a large amount of myoglobin, allowing the muscle to use oxygen more efficiently for aerobic respiration. In contrast the white meat, generally found within the breasts of the birds, are used for quick bursts of power which requires little of the meat-darkening myoglobin. Note that this holds for ground-based bird like chickens and turkeys - birds which use their chest muscles for flight (such as geese and ducks) have dark meat throughout their bodies. Red meat only refers to mammal meat. The term is often considered misleading, as not all mammal food appears red, and some non-mammal meat can be red. Significantly, red meat does not refer to how well a piece of meat is cooked or its coloration after cooking. A steak or hamburger is a red

meat whether it is served rare and bloody, or cooked until it is brown or gray, or even burnt to a crisp. So is pork, which turns pale to white when cooked, despite marketing slogans to the contrary.” The Feast Days of The Book of the Law may not be the same as the Feast Days alluded to in Article 34. This I am unsure of, and it may well be left up to the Abbot or Abbess. This is what Wikipedia says [italics mine]: “The Book of the Law gives several holy days to be observed by Thelemites. There are no established or dogmatic ways to celebrate these days, so as a result Thelemites will often take to their own devices or celebrate in groups, especially within Ordo Templi Orientis. These holy days are usually observed on the following dates: •March 20. The Feast of the Supreme Ritual, which celebrates the Invocation of Horus, the ritual performed by Crowley on this date in 1904 that inaugurated the New Aeon. •March 20/March 21. The Equinox of the Gods, which is commonly referred to as the Thelemic New Year (although some celebrate the New Year on April 8). Although the Equinox and the Invocation of Horus often fall on the same day, they are often treated as two different events. This date is the Autumnal Equinox in the Southern Hemisphere. •April 8 through April 10. The Feast of the Three Days of the Writing of the Book of the Law. These three days are commemorative of the three days in the year 1904 during which Aleister Crowley wrote The Book of the Law. One chapter was written each day, the first being written on April 8, the second on April 9, and the third on April 10. Although there is no official way of celebrating any Thelemic holiday, this particular feast day is usually celebrated by reading the corresponding chapter on each of the three days, usually at noon. •June 20/June 21. The Summer Solstice in the Northern Hemisphere and the Winter Solstice in the Southern Hemisphere. •August 12. The Feast of the Prophet and His Bride. This holiday commemorates the marriage of Aleister Crowley and his first wife Rose Edith Crowley. Rose was a key figure in the writing of the Book of the Law. •September 22/September 23. The Autumnal Equinox in the Northern Hemisphere and the Vernal Equinox in the Southern Hemisphere. •December 21/December 22. The Winter Solstice in the Northern Hemisphere and the Summer Solstice in the Southern Hemisphere. •The Feast for Life, celebrated at the birth of a Thelemite and on birthdays. •The Feast for Fire/The Feast for Water. These feast days are usually taken as being when a child hits puberty and steps unto the path of adulthood. The Feast for Fire is celebrated for a male, and the Feast for Water for a female. •The Feast for Death, celebrated on the death of a Thelemite and on the anniversary of their death.”

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). It makes sense to end one's sleep and rest with physical exertion. Liber 963 is The Treasure House of Images by J.F.C. Fuller. The book itself is in Class B, however the short 'Note' that precedes it is in Class A: Argentum Astrum Publication in Class A

A NOTE UPON LIBER DCCCCLXIII 1. Let the student recite this book, particularly the 169 adorations, unto his Star as it ariseth. 2. Let him seek out diligently in the sky his Star; let him travel thereunto in his Shell; let him adore it unceasingly from its rising even unto its setting by the right adorations, with chants that shall be harmonious therewith. 3. Let him rock himself to and fro in adoration; let him spin around his own axis in adoration; let him leap up and down in adoration. 4. Let him inflame himself in the adoration, speeding from slow to fast, until he can no more. 5. This also shall be sung in open places, as heaths, mountains, woods, and by streams and upon islands. 6. Moreover, ye shall build you fortified places in great cities; caverns and tombs shall be made glad with your praise. 7. Amen. The Treasure House of Images should be included in The Holy Books of Thelema for the Ordeal of the Pyramid; especially as one is meant to 'aspire to Nuit' with relentless fervour. 'Recitation' is defined as 'the action of repeating something aloud from memory'. As this is a communal recitation one will find that gaps in memory are easily filled out by other celebrators.

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 abbott or abbess serving on a governing council shall be referred to as an archimandrite. 'Postulant' is defined as 'a candidate, especially one seeking admission to a religious order'; from French postulant 'applicant, candidate,' literally 'one who asks', from Latin postulantem (nominative postulans), present participle of postulare 'to ask, demand'. 'Novice' is defined as 'a person new to or inexperienced in a field or situation' and 'a person who has entered a religious order and is under probation, before taking vows.'; from Old French novice 'beginner' (12c.), from Medieval Latin novicius, noun use of Latin novicius 'newly imported, newly arrived, inexperienced' (of slaves), from novus 'new'. 'Disciple' is defined as 'a follower or student of a teacher, leader, or philosopher'; from Old English discipul (fem. discipula), Biblical borrowing from Latin discipulus 'pupil, student, follower,' said to be from discere 'to learn'. 'Aspirant' is defined as '(of a person) having ambitions to achieve something, typically to follow a particular career'; from French aspirant, from Latin aspirantem (nominative aspirans), present participle of aspirare. 'Adept' is defined as 'a person who is skilled or proficient at something'; from Latin adeptus 'having reached, attained,' past participle of adipisci 'to come up with, arrive at,' figuratively 'to attain to, acquire'. 'Master' is defined as 'a man who has people working for him, especially servants or slaves' and 'a person who has dominance or control of something'; from late Old English mægester 'one having control or authority,' from Latin magister (n.) 'chief, head, director, teacher' (source of Old French maistre, French maître, Spanish and Italian maestro, Portuguese mestre, Dutch meester, German Meister), contrastive adjective ('he who is greater') from magis (adv.) 'more'. 'Archimandrite' is defined as 'the head of a large monastery or group of monasteries in the Orthodox Church' and 'an honorary title given to a monastic priest'. Wikipedia says: “The title archimandrite (Greek: ἀρχιμανδρίτης archimandrites), primarily used in the Eastern Orthodox and the Eastern Catholic churches, originally referred to a superior abbot whom a bishop appointed to supervise several 'ordinary' abbots(each styled hegumenos) and monasteries, or to the abbot of some especially great and important monastery. The title is also used as one purely of honour, with no connection to any actual monastery, and is bestowed on clergy as a mark of respect or gratitude for service to the Church. This particular sign of respect is only given to those priests who have taken vows of celibacy, that is monks; distinguished married clergy may receive the title of archpriest.” If we take all the letters in:

postulantnovicediscipleaspirantadeptmasterabbotabbessarchimandrite We find 66 letters. 66 is the Mystic Number of eleven, the maximum number of members in a single abbey. I wrote a short poem about the seven grades:

The Seven Gates DO WHAT THOU WILT above the gate, True freedom is your golden fate, A year of toil, a time of strain, A link within the iron chain, If high initiation's what you want, Thou must first become a Postulant. Next, one must forge the mortal frame, To one of strength, and surely aim, Towards a body of tempered steel, A toughened spoke within the wheel, The Novice is the second grade, Be thou athlete, unafraid. Then, we arouse thine intellect, To seek all cause, and all effect, Three years of study, science and books, Preparing to receive the LVX, Disciple is the triune grade, Seeking to yield the inner blade. Four years of sincere magick work, Where angels sing and demons lurk, The Aspirant seeks the planets seven, And vows to keep the spheres eleven, Theurgy high, and goetia low, This grade commands the astral glow. If all rites are duly kept, Then thou may progress to Adept, Five years of silent contemplation, Thou wilt strive through meditation, Seek to unite with cloudless sky, Answer the query, “Who am I?” Fifteen years of thine devotion, Of settled work and calm emotion, And thou hast the Master's word, To the profane one is unheard, Thou art crowned with scarlet fire, Freed from the shackles of desire.

If for ten moons thou art well hid, Within the depths of pyramid, Make lead to gold, ego to id, Do only as the gods would bid, The Abbot earns divinity, Borne of austere simplicity. I have taken the liberty of placing these seven grades on the Tree of Life. As an Abbot or Abbess who completes the so called '21 Tests' of Liber 868 becomes an Adeptus Exemptus, he or she may wish the initiations of the Silver Star, namely Magister Templi, Magus and Ipsissimus:

There are a some parallels with the famous Maslow's 'hierarchy of needs' and the progress of initiation with the Abbey, although lacking a watertight correspondence. Below is a simplified version:

ARTICLE TWENTY-SIX. The members of the Abbey shall fast totally on each Wednesday. By fast totally does this mean to abstain from water as well? This I am unsure of and it is best left to the Abbot or Abbess. It probably also includes anyone undergoing the Ordeal of the Pyramid. Why Wednesday? We remember that this is the day of Mercury; and that Mercury is the 'fleet footed' Messenger of the Gods. Wikipedia says: “Fasting is primarily an act of willing abstinence or reduction from certain or all food, drink, or both, for a period of time. An absolute fast is normally defined as abstinence from all food and liquid for a defined period, usually a single day (24 hours), or several days. Other fasts may be only partially restrictive, limiting particular foods or substances. The fast may also be intermittent in nature. Fasting practices may preclude sexual intercourse and other activities as well as food. In a physiological context, fasting may refer to (1) the metabolic status of a person who has not eaten overnight, and (2) to the metabolic state achieved after complete digestion and absorption of a meal. Several metabolic adjustments occur during fasting, and some diagnostic tests are used to determine a fasting state. For example, a person is assumed to be fasting after 8–12 hours from their last meal. Metabolic changes toward the fasting state begin after absorption of a meal (typically 3–5 hours after a meal); "post-absorptive state" is synonymous with this usage, in contrast to the postprandial state of ongoing digestion. A diagnostic fast refers to prolonged fasting (from 8– 72 hours depending on age) conducted under observation for investigation of a problem, usually hypoglycemia. Finally, extended fasting has been recommended as therapy for various conditions by health professionals of many cultures, throughout history, from ancient to modern. Fasting is also a part of many religious observances. Potential benefits: A number of scientific studies have been conducted which suggest that properly-conducted fasting may benefit humans.

Longevity According to Dr. Mark P. Mattson, chief of the laboratory of neurosciences at the US National Institute on Aging, fasting every other day (intermittent fasting) shows beneficial effects in mice as strong as those of caloric-restriction diets, and a small study conducted on humans at the University of Illinois at Chicago indicates the same results. According to the US National Academy of Sciences, other health benefits include stress resistance, increased insulin sensitivity, reduced morbidity, and increased life span. Long-term studies in humans have not been conducted. However, short-term human trials showed weight loss. The side effect was that the participants felt cranky during the three-week trial. According to the study conducted by Dr. Eric Ravussin, "Alternate-day fasting may be an alternative to prolonged diet restriction for increasing the life span". Cancer Research by Valter Longo and others suggests a potential link between fasting and improved efficacy of chemotherapy. The American Cancer Society has yet to endorse fasting as an adjunct to cancer therapy, saying that "Available scientific evidence does not support claims that fasting is effective for preventing or treating cancer in humans, although this is now being more fully investigated." Potential risks Death occurs if fasting is pursued to the point of complete starvation. People have died from a Liquid Modified Protein Diet during which they lost an average of 35% of their body weight over a 5-month period. Changes in blood chemistry during fasting, in combination with certain medications, may have dangerous effects, such as increased chance of acetaminophen poisoning in people with hepatotoxicity. Excessive fasting for calorie restrictive purposes, accompanied by intense fears of becoming overweight, are associated with mental disturbances, including anorexia nervosa. Medical application Fasting is often indicated prior to surgery or other procedures that require general anesthetics, because of the risk of pulmonary aspiration of gastric contents after induction of anaesthesia (i.e., vomiting and inhaling the vomit, causing life-threatening aspiration pneumonia). Additionally, certain medical tests, such as cholesterol testing (lipid panel) or certain blood glucose measurements require fasting for several hours so that a baseline can be established. In the case of cholesterol, failure to fast for a full 12 hours (including vitamins) will guarantee an elevated triglyceride measurement.” Wikipedia talks of people who claim not to need food at all: “Inedia (Latin for "fasting") or breatharianism is the belief that it is possible for a person to live without consuming food. Breatharians claim that food, and in some cases water, are not necessary for survival, and that humans can be sustained solely by prana, the vital life force in Hinduism. According to Ayurveda, sunlight is one of the main sources of prana, and some practitioners believe that it is possible for a person to survive on sunlight alone. The terms breatharianism or inedia may also refer to this philosophy practiced as a lifestyle in place of the usual diet. Breatharianism is considered a lethal pseudoscience by scientists and medical professionals, and several adherents of these practices have died from starvation and dehydration. Scientific assessment Nutritional science proves that fasting for extended periods leads to starvation, dehydration, and eventual death. In the absence of calorie intake, the body normally burns its own reserves of

glycogen, body fat, and muscle. Breatharians claim that their bodies do not consume these reserves while fasting. Some breatharians have submitted themselves to medical testing, including a hospital's observation of Indian mystic Prahlad Jani appearing to survive without food or water for 15 days, and an Israeli breatharian appearing to survive for eight on a television documentary. In a handful of documented cases, individuals attempting breatharian fasting have died. Among the claims in support of Inedia investigated by the Indian Rationalist Association, all were found to be fraudulent. In other cases, people have attempted to survive on sunlight alone, only to abandon the effort after losing a large percentage of their body weight. Practitioners Rosicrucianism The 1670 Rosicrucian text Comte de Gabalis attributed the practice to the physician and occultist Parcelsus (1493–1541) who was described as having lived "several years by taking only one half scrupule of Solar Quintessence". In this book, it is also stated that, "Paracelsus affirms that He has seen many of the Sages fast twenty years without eating anything whatsoever." Ram Bahadur Bomjon Ram Bahadur Bomjon is a young Nepalese Buddhist monk who lives as an ascetic in a remote area of Nepal. Bomjon appears to go for periods of time without ingesting either food or water. One such period was chronicled in a 2006 Discovery Channel documentary The Boy With Divine Powers, which reported that Bomjon neither moved, ate nor drank anything during 96 hours of filming. Jasmuheen Jasmuheen (born Ellen Greve) was a prominent advocate of breatharianism in the 1990s. She claimed, "I can go for months and months without having anything at all other than a cup of tea. My body runs on a different kind of nourishment." Interviewers found her house stocked with food; Jasmuheen claimed the food was for her husband and daughter. In 1999, she volunteered to be monitored closely by the Australian television program 60 Mintues for one week without eating to demonstrate her methods. Jasmuheen stated that she found it difficult on the third day of the test because the hotel room in which she was confined was located near a busy road, causing stress and pollution that prevented absorption of required nutrients from the air. "I asked for fresh air. Seventy percent of my nutrients come from fresh air. I couldn’t even breathe," she said. The third day the test was moved to a mountainside retreat where her condition continued to deteriorate. After Jasmuheen had fasted for four days, Dr. Berris Wink, president of the Queensland branch of the Australian Medical Association, urged her to stop the test. According to Dr. Wink, Jasmuheen’s pupils were dilated, her speech was slow, and she was "quite dehydrated, probably over 10%, getting up to 11%". Towards the end of the test, she said, "Her pulse is about double what it was when she started. The risks if she goes any further are kidney failure. 60 Minutes would be culpable if they encouraged her to continue. She should stop now." The test was stopped. Dr. Wink said, "Unfortunately there are a few people who may believe what she says, and I'm sure it's only a few, but I think it's quite irresponsible for somebody to be trying to encourage others to do something that is so detrimental to their health." Jasmuheen challenged the results of the program, saying, "Look, 6,000 people have done this around the world without any problem." Though she claims thousands of people are tuned to this, mostly in Germany, there has been no verification that any have lived for extended periods without food. Jasmuheen was awarded the Bent Spoon Award by Australian Skeptics in 2000 ("presented to the perpetrator of the most preposterous piece of paranormal or pseudoscientific piffle"). She also won the 2000 Ig Nobel Prize for Literature for Living on Light. Jasmuheen claims that their beliefs are

based on the writings and "more recent channelled material" from St. Germain. She stated that some people's DNA has expanded from 2 to 12 strands, to "absorb more hydrogen". When offered $30,000 to prove her claim with a blood test, she said that she didn't understand the relevance as she was not referring to herself. In the documentary No Way to Heaven the Swiss chemist Michael Werner claims to have followed the directions appearing on Jasmuheen's books, living for several years without food. The documentary also describes two attempts at scientific verification of his claims. As of 2012, four deaths had been directly linked to breatharianism as a result of Jasmuheen's publications. Jasmuheen has denied any responsibility for the deaths. Wiley Brooks Wiley Brooks is the founder of the Breatharian Institute of America. He was first introduced to the public in 1980 when appearing on the TV show That's Incredible!. Brooks stopped teaching recently to "devote 100% of his time on solving the problem as to why he needed to eat some type of food to keep his physical body alive and allow his light body to manifest completely." Brooks claims to have found "four major deterrents" which prevented him from living without food: "people pollution", "food pollution", "air pollution" and "electro pollution". In 1983 he was reportedly observed leaving a Santa Cruz 7-Eleven with a Slurpee, hot dog and Twinkies. He told Colors magazine in 2003 that he periodically breaks his fasting with a cheeseburger and a cola, explaining that when he's surrounded by junk culture and junk food, consuming them adds balance. On his website, Brooks states that his potential followers must first prepare by combining the junk food diet with the meditative incantation of five magic "fifth-dimensional" words which appear on his website, some of which are words from Kundalini yoga. In the "5D Q&A" section of his website Brooks claims that cows are fifth-dimensional (or higher) beings that help mankind achieve fifth-dimensional status by converting three-dimensional food to five-dimensional food (beef). In the "Question and Answer" section of his website, Brooks explains that the "Double QuarterPounder with Cheese" meal from McDonald's possesses a special "base frequency" and that he thus recommends it as occasional food for beginning breatharians. He then goes on to reveal that Diet Coke is "liquid light". Prospective disciples are asked after some time following the junk food/magic word preparation to revisit his website in order to test if they can feel the magic. Brooks states that he may be contacted on his fifth-dimensional phone in order to get the correct pronunciation of the five magic words. In case the line is busy, prospective recruits are asked to meditate on the five magic words for a few minutes, and then try calling again. Brooks's institute has charged varying fees to prospective clients who wished to learn how to live without food, which have ranged from US$100,000 with an initial deposit of $10,000 to one billion dollars, to be paid via bank wire transfer with a preliminary deposit of $100,000, for a session called "Immortality workshop". A payment plan was also offered. These charges have typically been presented as limited time offers exclusively for billionaires. Hira Ratan Manek Hira Ratan Manek (born 12 September 1937) claims that since 18 June 1995 he has lived on water and occasionally tea, coffee, and buttermilk. Manek states that Sungazing is the key to his health citing Yogis, ancient Egyptians, Aztecs, Mayans and Native Americans as practitioners of the art. While he and his proponents state that medical experts have confirmed his ability to draw sustenance by gazing at the sun, he was caught on camera eating a big meal in a San Francisco restaurant in the 2011 documentary Eat the Sun. Prahlad Jani ("Mataji") Prahlad Jani is an Indian sadhu who has claimed to have lived without food and water for more than

70 years. His claims were investigated by doctors at Sterling Hospital, Ahmedabad, Gujarat in 2003 and 2010. The research team reported that he did not consume any food or water during the testing periods, although they could not comment on his claim of having been able to survive in this way for decades. The study concluded that Prahlad Jani was able to survive under observation for two weeks without either food or water, and had passed no urine or stool, with no need for dialysis. Interviews with the researchers speak of strict observation and relate that round-the-clock observation was ensured by multiple CCTV cameras. Jani was reportedly subjected to multiple medical tests. Jani's only contact with any form of fluid was during gargling and bathing, and the doctors said they measured the fluid that Jani spat out. The case has attracted criticism, both after the 2003 tests and the recent 2010 tests. Sanal Edamaruku, president of the Indian Rationalist Association, criticized the 2010 experiment for allowing Jani to move out of a certain CCTV camera's field of view, meet devotees and leave the sealed test room to sunbathe. Edamaruku stated that the regular gargling and bathing activities were not sufficiently monitored, and accused Jani of having had some "influential protectors" who denied Edamaruku permission to inspect the project during its operation. Ray Maor In a television documentary produced by the Israeli television investigative show The Real Face ( ‫ )פנים אמיתיות‬hosted by Amnon Levy, Israeli practitioner of Inedia, Ray Maor (‫)ריי מאור‬, appeared to survive without food or water for eight days and eight nights. According to the documentary, he was restricted to a small villa and placed under constant video surveillance, with medical supervision that included daily blood testing. The documentary claimed Maor was in good spirits throughout the experiment, lost 17 lb after eight days, blood tests showed no change before, during or after the experiment, and Cardiologist Ilan Kitsis from Tel Aviv Sourasky Medical Centre was "baffled." Hindu religious texts contain account of saints and hermits practicing what would be called inedia, breatharianism or Sustenance through Light in modern terms. In Valmiki's Ramayana, Book III, Canto VI, an account of anchorites and holy men is given, who flocked around Rama when he came to Śarabhanga's hermitage. These included, among others, the "...saints who live on rays which moon and daystar give" and "those ... whose food the wave of air supplies". In Canto XI of the same book a hermit named Māṇḍakarṇiis mentioned: "For he, great votarist, intent – On strictest rule his stern life spent – ... – Ten thousand years on air he fed..." (English quotations are from Ralph T. H. Griffith's translation). Paramahansa Yogananda's Autobiography of a Yogi details two alleged historical examples of breatharianism, Giri Bala and Therese Neumann. There are claims that Devraha Baba lived without food.”

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. The number 64 is eight multiplied by eight. Eight is the number of Mercury, the planet corresponding to Wednesday.

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.

‫ו‬

1. Priocul, 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 To-Morrow! 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.

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. ARTICLE TWENTY-NINE. The corporal punishment of children is forbidden. 'Corporal' is defined as 'of or belonging to the body'. Smacking, hitting, spanking, twisting and shaking are all forbidden in the Abbey of Thelema in regards to its children. The United Nations has enforced a document called Convention of the Rights of the Child. We take the liberty of reproducing the Preamble of this legislation: “Preamble The States Parties to the present Convention, Considering that, in accordance with the principles proclaimed in the Charter of the United Nations, recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world, Bearing in mind that the peoples of the United Nations have, in the Charter, reaffirmed their faith in fundamental human rights and in the dignity and worth of the human person, and have determined to promote social progress and better standards of life in larger freedom, Recognizing that the United Nations has, in the Universal Declaration of Human Rights and in the International Covenants on Human Rights, proclaimed and agreed that everyone is entitled to all the rights and freedoms set forth therein, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status, Recalling that, in the Universal Declaration of Human Rights, the United Nations has proclaimed that childhood is entitled to special care and assistance, Convinced that the family, as the fundamental group of society and the natural environment for the growth and well-being of all its members and particularly children, should be afforded the

necessary protection and assistance so that it can fully assume its responsibilities within the community, Recognizing that the child, for the full and harmonious development of his or her personality, should grow up in a family environment, in an atmosphere of happiness, love and understanding, Considering that the child should be fully prepared to live an individual life in society, and brought up in the spirit of the ideals proclaimed in the Charter of the United Nations, and in particular in the spirit of peace, dignity, tolerance, freedom, equality and solidarity, Bearing in mind that the need to extend particular care to the child has been stated in the Geneva Declaration of the Rights of the Child of 1924 and in the Declaration of the Rights of the Child adopted by the General Assembly on 20 November 1959 and recognized in the Universal Declaration of Human Rights, in the International Covenant on Civil and Political Rights (in particular in articles 23 and 24), in the International Covenant on Economic, Social and Cultural Rights (in particular in article 10) and in the statutes and relevant instruments of specialized agencies and international organizations concerned with the welfare of children, Bearing in mind that, as indicated in the Declaration of the Rights of the Child, "the child, by reason of his physical and mental immaturity, needs special safeguards and care, including appropriate legal protection, before as well as after birth", Recalling the provisions of the Declaration on Social and Legal Principles relating to the Protection and Welfare of Children, with Special Reference to Foster Placement and Adoption Nationally and Internationally; the United Nations Standard Minimum Rules for the Administration of Juvenile Justice (The Beijing Rules); and the Declaration on the Protection of Women and Children in Emergency and Armed Conflict, Recognizing that, in all countries in the world, there are children living in exceptionally difficult conditions, and that such children need special consideration, Taking due account of the importance of the traditions and cultural values of each people for the protection and harmonious development of the child, Recognizing the importance of international co-operation for improving the living conditions of children in every country, in particular in the developing countries,”

ARTICLE THIRTY. The mass media are forbidden within the Abbey of Thelema. When I first read this sentence, over a decade ago, I thought it meant merely that journalists and members of the Press are not allowed with our walls. However, it actually means that all the nodes of modern mass media are forbidden. This means televisions, radios, computers, Internet, newspapers and mobile phones are forbidden. This is so because it helps 'hermetically seal' the Abbey from the whims and caprices of so called 'modern culture'. The mass media is the media of the 'profane', is open to political machinations and is hardly fitting for the nobility of mind found with the lofty initiations that Thelema, and perhaps only Thelema, can provide. Put more simply, the members of the Abbey don't have time to keep up do date with the shifting sands of common minds and common predispositions. As a champion of the Global Village concept, the Abbey of Thelema prevents 'autonomy leakage' that would result from obsequiously pandering to the World Wide Web and its tendencies to monopolising the media, and therefore the intellect, of people connected to its vast tentacles. The Abbey of Thelema is 'Luddite' or rather 'Neo-Luddite'; again we refer to Wikipedia: “The term has since developed a secondary meaning: a "Luddite" is one opposed to industrialisation, automation, computerisation or new technologies in general.

In 1956, a speech in Parliament said that 'Organised workers were by no means wedded to a Luddite Philosophy'. More recently, the term Neo-Luddism has emerged to describe opposition to many forms of technology. According to a manifesto drawn up by the Second Luddite Congress (April 1996; Barnesville, Ohio), Neo-Luddism is "a leaderless movement of passive resistance to consumerism and the increasingly bizarre and frightening technologies of the Computer Age." The term "Luddite fallacy" is used by economists in reference to the fear that technological unemployment inevitably generates structural unemployment (and is consequently macroeconomically injurious). If a technological innovation results in a reduction of necessary labour inputs in a given sector, then the industry-wide cost of production falls, which lowers the competitive price and increases the equilibrium supply point which, theoretically, will require an increase in aggregate labour inputs.” Whatever the impact of focussed innovation has on economies we can consider the following axiom: humanity is growing increasingly independent on machines it does not understand. Indeed although our Abbey may be slower without the Internet that by no means entails it will be weaker. A small group that grasps fundamental technologies will inevitably resist the social entropy and slide towards 'top heavy' systems that become exponentially difficult to maintain. The impetus of computerised technology is such that constant upgrading and convolutions of innovation place a strain on resources, and therefore the environment. Computers simultaneously liberate and captivate us. The true imperialism of planet Earth is, at least largely, a technocracy. You may consider me a hypocrite to say all this and actually write these words on a laptop! I simply remember Crowley when he stated, “Below the Abyss Contradiction is Division, Above the Abyss Contradiction is Unity.” It is far more important that the nodes of media are avoided rather than the Abbey tries to hide from the scrutiny of the Press. Indeed we are expected to perform public shows, readings and performances of the writings of Aleister Crowley. 'Public' would entail broadcasting and media coverage. However, these broadcasts would only be permissible from outside the Abbey's confines. On a cautionary note, remember how the newspapers slurred the Abbey of Thelema of 1920s' Cefalu in Sicily.

ARTICLE THIRTY-ONE. The use of the first personal pronoun is forbidden by all save the masters and Abbot. The 'first personal pronoun' is the word 'I'. Pertinent to this Article is Liber 3:

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. 1. (i.e. the matter of Cereberus). 2. For instance, let A be a man of strong passions, skilled in the Holy Qabalah, a vegetarian, and a keen "reactionary" politician. Let B be a bloodless and ascetic thinker, occupied with business and family cares, an eater of meat, and a keen progressive politician. Let no thought proper to "A" arise when the ring is on the "B" finger, and vice versa.

Note Bene I strongly recommend one does not cut oneself, however the text of Liber 3 is included unedited. Rather a strong elastic band, worn on the wrist, can be pulled and slapped against the flesh. This makes for a psychological guard without injuring oneself. Alternatively one could get an electrical ignition mechanism from a safety lighter and apply small shocks to the fingertips.

In the Abbey authority can be implied with a single letter, the word 'I'. This is very different from other organizations that have to quote reference numbers in legal documents, or lengthy titles that invoke the bulky, and perhaps clumsy, chain of command. Avoiding the first personal pronoun reminds most that one's ego self has to be superseded to the Will of the collective. The True Will must be one and not two. Will is unity of desire. The petty impulses and whims of one's lower self should be held in check constantly, subservient to the Law of Thelema; the law of Agape and the Abbey.

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. Do what thou wilt shall be the whole of the Law – this is the Primary Axiom of Thelema, as well as its principle mantra. What these words mean is to be decided by each person for himself. This sentence is composed of 37 letters, the last word (when converted to Hebrew) has the value of 37. Lamed Aleph Vav is spelling of the eleventh and 17th angels of the Schemhamphoresch, and can be transliterated as 'love'; therefore the words 'law' and 'love' are Qabalistically equivalent. Our first sentence contains eleven words, our second eight words. In the Trumps of the Thoth Tarot Lust is numbered XI and Adjustment is numbered VIII; Lust is love on another plane, and Adjustment can be seen as will. Eleven plus eight is 19; the Trump numbered XIX is The Sun. On the Qabalistic Tree of Life Geburah is 'will' and Chesed is 'love'. This pair is to be balanced into the sixth Sphere of Tiphereth, which means 'beauty'; the Sphere of the Sun. Crowley, for much of his life, introduced himself with these eleven words. He states in Liber 300: “All those who have accepted the Law should announce the same in daily intercourse. “Do what thou wilt shall be the whole of the Law” shall be the invariable form of greeting. These words, especially in the case of strangers, should be pronounced in a clear, firm, and articulate voice, with the eyes frankly fixed upon the bearer. If the other be of us, let him reply “Love is the law, love under will.” The latter sentence shall also be used as the greeting of farewell. In writing, wherever greeting is usual, it should be as above, opening “Do what thou wilt shall be the whole of the Law.”, and closing “Love is the law, love under will.”” This Article may also help trivial discourse and meaningless chit chat. If one only wishes something minor then one should not invoke the Primary Axiom. As usual for all hermetic colleges and mystical organisations: SILENCE IS CONSENT. Unlike most other places: IT IS RUDE TO ASK. And for want of a more congenial film quote: THE FIRST RULE OF PROJECT MAYHEM IS YOU DO NOT ASK QUESTIONS!! (Please excuse me.) The Abbey of Thelema is set up so that most of the unnecessary trimmings and social pleasantries of so called modern culture are preened away allowing all to focus on the True Will. Consider how much talk is superfluous, and how often people state the obvious.

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. 'Discord' is defined as 'disagreement between people, lack of agreement or harmony between things'; from early 13c., descorde, 'unfriendly feeling, ill will;' also 'dissention, strife,' from Old French descorde (12c.) 'disagreement,' from Latin discordia, from discors (genitive discordis) "disagreeing, disagreement," from dis- 'apart' (see dis-) + cor (genitive cordis) 'heart'. 'Disagreement' is defined as 'lack of consensus or approval, lack of consistency or correspondence'. 'Agreement' is from c. 1400, 'mutual understanding' (among persons), also (of things) 'mutual conformity,' from Old French agrement, noun of action from agreer 'to please'. To bring things to 'immediate attention' would imply that any ill feeling must be reported instantly, and by anyone, not necessarily the people in a dispute.

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. Find below a table of the correspondences of the Zodiac from A Glossary of Thelema:

ARTICLE THIRTY-FIVE. The Mass of the Gnostic Catholic Church shall be celebrated every Sunday at 12 noon, following the Adoration of the Sun. This ritual is generally called 'The Gnostic Mass', and is referred to as Liber 15.

Liber XV O. T. O. Ecclesiæ Gnosticæ Catholicæ Canon Missæ Edited from the Ancient Documents in Assyrian and Greek by The Master Therion

I: OF THE FURNISHINGS OF THE TEMPLE IN THE EAST, that is, in the direction of Boleskine, which is situated on the South-Eastern shore of Loch Ness in Scotland, two miles east of Foyers, is a shrine or High Altar. Its dimensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. It should be covered with a crimson altarcloth, on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other suitable emblem. On each side of it should be a pillar or obelisk, with countercharges in black and white.

Below it should be the dais of three steps, in black and white squares. Above it is the super-altar, at whose toÿ is the Stele of Revealing in reproduction, with four candles on each side of it. Below the stele is a place for The Book of the Law, with six candles on each side of it. Below this again is the Holy Graal, with roses on each side of it. There is room in front of the Cup for the Paten. On each side beyond the roses are two great candles. All this is enclosed within a great Veil. Forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. Taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. Repeating, the apex of a third triangle is an upright tomb.

II: OF THE OFFICERS OF THE MASS The PRIEST. Bears the Sacred Lance, and is clothed at first in a plain white robe. The PRIESTESS. Should be actually Virgo Intacta or specially dedicated to the service of the Great Order. She is clothed in white, blue, and gold. She bears the Sword from a red girdle, and the Paten and Hosts, or Cakes of Light. The DEACON. He is clothed in white and yellow. He bears The Book of the Law. Two CHILDREN. They are clothed in white and black. One bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume.

III: OF THE CEREMONY OF THE INTROIT The DEACON, opening the door of the Temple, admits the congregation and takes his stand between the small altar and the font. (There should be a doorkeeper to attend to the admission.) The DEACON advances and bows before the open shrine where the Graal is exalted. He kisses The Book of the Law three times, opens it, and places it upon the super-altar. He turns West. The DEACON: Do what thou wilt shall be the whole of the Law. I proclaim the Law of Light, Life, Love, and Liberty in the name of IAQ. The CONGREGATION: Love is the law, love under will. The DEACON goes to his place between the altar of incense and the font, faces East, and gives the step and sign of a Man and a Brother. All imitate him. The DEACON and all the PE_PLE: I believe in one secret and ineffable LORD; and in one Star in the Company of Stars of whose fire we are created, and to which we shall return; and in one Father of Life, Mystery of Mystery, in His name CHAOS, the sole viceregent of the Sun upon the Earth; and in one Air the nourisher of all that breathes. And I believe in one Earth, the Mother of us all, and in one Womb wherein all men are begotten, and wherein they shall rest, Mystery of Mystery, in Her name BABALON. And I believe in the Serpent and the Lion, Mystery of Mystery, in His name BAPHOMET. And I believe in one Gnostic and Catholic Church of Light, Life, Love and Liberty, the Word of whose Law is THELEMA. And I believe in the communion of Saints. And, forasmuch as meat and drink are transmuted in us daily into spiritual substance, I

believe in the Miracle of the Mass. And I confess one Baptism of Wisdom whereby we accomplish the Miracle of Incarnation. And I confess my life one, individual, and eternal that was, and is, and is to come. AUMGN. AUMGN. AUMGN. Music is now played. The child enters with the ewer and the salt. The VIRGIN enters with the Sword and the Paten. The child enters with the censer and the perfume. They face the DEACON, deploying into line, from the space between the two altars. The VIRGIN: Greeting of Earth and Heaven! All give the Hailing sign of a Magician, the DEACON leading. The PRIESTESS, the negative child on her left, the positive child on her right, ascends the steps of the High Altar. They await her below. She places the Paten before the Graal. Having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the Temple. (Deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the Tomb in the West.) She draws her Sword and pulls down the Veil therewith. The PRIESTESS: By the power of Iron, I say unto thee, Arise. In the name of our Lord the Sun, and of our Lord ... that thou mayst administer the virtues to the Brethren. She sheathes the Sword. The PRIEST, issuing from the Tomb, holding the Lance erect with both hands, right over left, against his breast, takes the first three regular steps. He then gives the Lance to the PRIESTESS, and gives the three penal signs. He then kneels and worships the Lance with both hands. Penitential music. The PRIEST: I am a man among men. He takes again the Lance, and lowers it. He rises. The PRIEST: How should I be worthy to administer the virtues to the Brethren? The PRIESTESS takes from the child the water and the salt, and mixes them in the font. The PRIESTESS: Let the salt of Earth admonish the water to bear the virtue of the Great Sea. (Genuflects.) Mother, be thou adored. She returns to the West. on PRIEST with open hand doth she make, over his forehead, breast, and body. Be the PRIEST pure of body and soul! The PRIESTESS takes the censer from the child, and places it on the small altar. She puts incense therein. Let the Fire and the Air make sweet the world! (Genuflects.) Father, be thou adored. She returns West, and makes with the censer before the PRIEST, thrice as before. Be the PRIEST fervent of body and soul! (The children resume their weapons as they are done with.) The DEACON now takes the consecrated Robe from High Altar, and brings it to her. She robes the PRIEST in his Robe of scarlet and gold. Be the flame of the Sun thine ambience, O thou PRIEST of the SUN!

The DEACON brings the crown from the High Altar. (The crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. It may be adorned with divers jewels, at will But it must have the Uræus serpent twined about it, and the cap of maintenance must match the scarlet of the Robe. Its texture should be velvet.) Be the Serpent thy crown, O thou PRIEST of the LORD! Kneeling, she takes the Lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. Be the LORD present among us! All give the Hailing Sign. The PEOPLE: So mote it be.

IV: OF THE CEREMONY OF THE OPENING OF THE VEIL The PRIEST: Thee therefore whom we adore we also invoke. By the power of the lifted Lance! He raises the Lance. All repeat Hailing Sign. A phrase of triumphant music. The PRIEST takes the PRIESTESS by her right hand with his left, keeping the Lance raised. I, PRIEST and KING, take thee, Virgin pure without spot; I upraise thee; I lead thee to the East; I set thee upon the summit of the Earth. He thrones the PRIESTESS upon the altar. The DEACON and the children follow, they in rank, behind him. The PRIESTESS takes The Book of the Law, resumes her seat, and holds it &127;pen on her breast with her two hands, making a descending triangle with thumbs and forefingers. The PRIEST gives the lance to the DEACON to hold, and takes the ewer from the child, and sprinkles the PRIESTESS, making five crosses, forehead, shoulders, and thighs. The thumb of the PRIEST is always between his index and medius, whenever he is not holding the Lance. The PRIEST takes the censer from the child, and makes five crosses, as before. The children replace their weapons on their respective altars. The PRIEST kisses The Book of the Law three times. He kneels for a space in adoration, with joined hands, knuckles closed, thumb in position aforesaid. He rises, and draws the veil over the whole altar. All rise and stand to order. The PRIEST takes the lance from the DEACON, and holds it as before, as Osiris or Pthah. He circumambulates the Temple three times, followed by the DEACON and the children as before. (These, when not using their hands, keep their arms crossed upon their breasts.) At the last circumambulation they leave him, and go to the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads. All imitate this motion. The PRIEST returns to the East, and mounts the first step of the altar. The PRIEST: O circle of Stars whereof our Father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom Time is Ashamed, the mind bewildered, and the understanding dark, not unto Thee may we attain, unless Thine image be Love. Therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke Thee. Then the priest answered & said unto the Queen of Space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat; O Nuit, continuous one of Heaven, let it be ever thus; that men speak not of thee as One but as None; and let them speak not of thee at all, since thou art continuous. During this speech the PRIESTESS must have divested herself completely of her robe. See CCXX I:62. The PRIESTESS:

But to love me is better than all things; if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. For one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. 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 and pride; but always in the love of me, and so shall ye come to my joy. I charge you earnestly to come before me in a single robe, and covered with a rich head-dress. I love you! I yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and purple, and drunkenness of the innermost sense, desire you. Put on the wings, and arouse the coiled splendour within you: come unto me! To me! To me! Sing the raptuous love-song unto me! Burn to me perfumes! Wear to me jewels! Drink to me, for I love you! I love you. I am the blue-lidded daughter of sunset; I am the naked brilliance of the voluptuous night-sky. To me! To me! The PRIEST mounts the second step. The PRIEST: O secret of secrets that art hidden in the being of all that lives, not Thee do we adore, for that which adoreth is also Thou. Thou art That, and That am I. I am the flame that burns in every heart of man, and in the core of every star. I am Life, and the giver of Life; yet therefore is the knowledge of me the knowledge of death. I am alone; there is no God where I am. The DEACON and all rise to their feet, with the Hailing sign. The DEACON: But ye, O my people rise up and awake. Let the rituals be rightly performed with joy and beauty. There are rituals of the elements and feasts of the times. A feast for the first night of the Prophet and his Bride. A feast for the three days of the writing of the Book of the Law. A feast for Tahuti and the children of the Prophet-secret, O Prophet! A feast for the Supreme Ritual, and a feast for the Equinox of the Gods. A feast for fire and a feast for water; a feast for life and a greater feast for death. A feast every day in your hearts in the joy of my rapture. A feast every night unto Nu, and the pleasure of uttermost delight. The PRIEST mounts the third step. The PRIEST: Thou that art One, our Lord in the Universe the Sun, our Lord in ourselves whose name is Mystery of Mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every God even and Death to tremble before Thee - By the Sign of Light appear Thou glorious upon the throne of the Sun. Make open the path of creation and of intelligence between us and our minds. Enlighten our understanding. Encourage our hearts. Let thy light crystallize itself in our blood, fulfilling us of Resurrection. A ka dua Tuf ur biu bi a'a chefu Dudu nur af an nuteru. The PRIESTESS: There is no law beyond Do what thou wilt.

The PRIEST parts the veil with his lance. During the previous speeches the PRIESTESS has, if necessary, as in savage countries, resumed her robe. The PRIEST: IO IO IO IAO SABAO KURIE ABRASAX KURIE MEITHRAS KURIE PHALLE. IO PAN, IO PAN PAN IO ISXURON, IO ATHANATON IO ABROTON IO IAO. XAIRE PHALLE KAIRE PANPHAGE KAIRE PANGENETOR. HAGIOS, HAGIOS, HAGIOS IAO. The PRIESTESS is seated with the Paten in her right hand and the cup in her left. The PRIEST presents the Lance, which she kisses eleven times. She then holds it to her breast, while the PRIEST, falling at her knees, kisses them, his arms stretched along her thighs. He remains in this adoration while the DEACON intones the Collects. All stand to order, with the Dieu Garde, that is, feet square, hands, with linked thumbs, held loosely. This is the universal position when standing, unless other direction is given.

V: OF THE OFFICE OF THE COLLECTS WHICH ARE ELEVEN IN NUMBER The Sun The DEACON: Lord visible and sensible of whom this earth is but a frozen spark turning about thee with annual and diurnal motion, source of light, source of life, let thy perpetual radiance hearten us to continual labour and enjoyment; so that as we are constant partakers of thy bounty we may in our particular orbit give out light and life, sustenance and joy to them that revolve about us without diminution of substance or effulgence for ever. The PEOPLE: So mote it be.

The Lord The DEACON: Lord secret and most holy, source of life, source of love, source of liberty, be thou ever constant and mighty within us, force of energy, fire of motion; with diligence let us ever labour with thee, that we may remain in thine abundant joy. The PEOPLE: So mote it be.

The Moon The DEACON: Lady of night, that turning ever about us art now visible and now invisible in thy season, be thou favourable to hunters, and lovers, and to all men that toil upon the earth, and to all mariners upon the sea. The PEOPLE: So mote it be.

The Lady The DEACON: Giver and receiver of joy, gate of life and love, be thou ever ready, thou and thine handmaiden, in thine office of gladness. The PE_PLE: So mote it be.

The Saints The DEACON: Lord of Life and Joy, that art the might of man, that art the essence of every true god that is upon the surface of the Earth, continuing knowledge from generation unto generation, thou adored of us upon heaths and in woods, on mountains and in caves, oÿenly in the marketplaces and secretly in the chambers of our houses, in temples of gold and ivory and marble as in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest they glory unto men, (At each name the DEACON signs with thumb between index and medius. At ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown.) Laotze and Siddartha and Krishna and Tahuti, Mosheh, Dionysus, Mohammed and To Mega Therion, with these also Hermes, Pan, Priapus, Osiris and Melchizedek, Khem and Amoun and Mentu, Heracles, Orpheus and Odysseus; with Vergilius, Catullus, Martialis, Rabelais, Swinburne, and many an holy bard; Apollonius Tyanæus, Simon Magus, Manes, Pythagoras, Basilides, Valentinus, Bardesanes and Hippolytus, that transmitted the Light of the Gnosis to us their successors and their heirs; with Merlin, Arthur, Kamuret, Parzival, and many another, pr&127;phet, priest and king, that bore the Lance and Cup, the Sword and Disk, against the Heathen; and these also, Carolus Magnus and his paladins, with William of Schyren, Frederick of Hohenstaufen, Roger Bacon, Jacobus Burgundus Molensis the Martyr, Christian Rosencreutz, Ulrich von Hutten, Paracelsus, Michael Maier, Roderic Borgia Poÿe Alexander the Sixth, Jacob Boehme, Francis Bacon Lord Verulam, Andrea, Robertus de Fluctibus, Johannes Dee, Sir Edward Kelly, Thomas Vaughan, Elias Ashmole, Molinos, Adam Weishaupt, Wolfgang von Goethe, Ludovicus Rex Bavariæ, Richard Wagner, Alphonse Louis Constant, Friedrich Nietzsche, Hargrave Jennings, Carl Kellner, Forlong dux, Sir Richard Payne Knight, Paul Gaugin, Sir Richard Francis Burton, Doctor Gaerard Encausse, Doctor Theodor Reuss, and Sir Aleister Crowley - Oh Sons of the Lion and the Snake! with all thy saints we worthily commemorate them worthy that were and are and are to come. May their Essence be hre present, potent, puissant and paternal to perfect this feast! The PEOPLE: So mote it be.

The Earth The DEACON: Mother of fertility on whose breast lieth water, whose cheek is caressed by air, and in whose heart is the sun's fire, womb of all life, recurring grace of seasons, answer favorably the prayer of labour, and to pastors and husbandmen be thou propitious. The PEOPLE: So mote it be.

The Principles The DEACON: Mysterious Energy, triform, mysterious Matter, in fourfold and sevenfold division, the interplay of which things weave the dance of the Veil of Life upon the Face of the Spirit, let there be Harmony and Beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the Law of Liberty; let each pursue his Will as a strong man that rejoiceth in his way, as the course of a Star that blazeth for ever among the joyous company of Heaven. The PEOPLE: So mote it be.

Birth The DEACON: Be the hour auspicious, and the gate of life open in peace and in well-being, so that she that beareth children may rejoice, and the babe catch life with both hands. The PEOPLE: So mote it be.

Marriage The DEACON: Upon all that this day unite with love under will let fall success; may strength and skill unite to bring forth ecstasy, and beauty answer beauty. The PE_PLE: So mote it be.

Death The DEACON: Term of all that liveth, whose name is inscrutable, be favourable unto us in thine hour. The PEOPLE: So mote it be.

The End The DEACON: Unto them from whose eyes the veil of life hath fallen may there be granted the accomplishment of their true Wills; whether they will absorption in the Infinite, or to be united with their chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labour and heroism of incarnation on this planet or another, or in any Star, or aught else, unto them may there be granted the accomplishment of their wills; yea, the accomplishment of their wills. AUMGN. AUMGN. AUMGN. The PEOPLE: So mote it be. All sit. The DEACON and the children attend the PRIEST and PRIESTESS, ready to hold any appropriate weapon as may be necessary.

VI: OF THE CONSECRATION OF THE ELEMENTS The PRIEST makes the five crosses. 3 12 on paten and cup; 4 on paten alone; 5 on cup alone. The PRIEST: Life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the Spirit! He touches the Host with the Lance. By the virtue of the Rod Be this bread the Body of God! He takes the Host. TOUTO 'ESTI TO SOMA MOU. He kneels, adores, rises, turns shows Host to the PEOPLE, turns, replaces Host, and adores. Music. He takes the Cup. Vehicle of the joy of Man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the Spirit! He touches the Cup with the Lance. By the virtue of the Rod

Be this wine the Blood of God! He takes the Cup. TOUTO 'ESTI TO POTHRION TOU 'AIMATOS MOU. He kneels, adores, rises, turns, shows the Cup to the PEOPLE, turns replaces the Cup, and adores. Music. For this is the Covenant of Resurrection. He makes the five crosses on the PRIESTESS. Accept, O LORD, this sacrifice of life and joy, true warrants of the Covenant of Resurrection. The PRIEST offers the Lance to the PRIESTESS, who kisses it; he then touches her between the breasts and upon the body. He then flings out his arms upward, as comprehending the whole shrine. Let this offering be borne upon the waves of Aethyr to our Lord and Father the Sun that travelleth over the Heavens in his name ON. He closes his hands, kisses the PRIESTESS between the breasts, and makes three great crosses over the Paten, the Cup, and himself. He strikes his breast. All repeat this action. Hear ye all, saints of the true church of old time now essentially present, that of ye we claim heirship, with ye we claim communion, from ye we claim benediction in the name of IAO. He makes three crosses on Paten and Cup together. He uncovers the Cup, genuflects, takes the Cup in his left hand and the Host in his right. With the Host he makes the five crosses on the Cup. 1

3 5

2 4

He elevates the Host and the Cup. The Bell strikes. 'AGIOS 'AGIOS 'AGIOS IAO. He replaces the Host and the Cup, and adores.

VII: OF THE OFFICE OF THE ANTHEM The PRIEST: Thou who art I, beyond all I am, Who hast no nature and no name, Who art, when all but thou are gone, Thou, centre and secret of the Sun, Thou, hidden spring of all things known And unknown, Thou aloof, alone, Thou, the true fire within the reed Brooding and breeding, source and seed Of life, love, liberty, and light, Thou beyond speech and beyond sight, Thee I invoke, my faint fresh fire Kindling as mine intents aspire. Thee I invoke, abiding one, Thee, centre and secret of the Sun, And that most holy mystery Of which the vehicle am I. Appear, most awful and most mild,

As it is lawful, in thy child! The CHORUS: For of the Father and the Son The Holy Spirit is the norm; Male-female, quintessential, one, Man-being veiled in woman-form. Glory and worship in the highest, Thou Dove, mankind that deifiest, Being that race, most royally run To spring sunshine through winter storm. Glory and worship be to Thee, Sap of the world-ash, wonder-tree! First Semichorus, MEN: Glory to thee from gilded tomb! Second Semichorus, WOMEN: Glory to thee from waiting womb! MEN: Glory to Thee from earth unploughed! WOMEN: Glory to Thee from virgin vowed! MEN: Glory to Thee, true Unity Of the eternal Trinity! WOMEN: Glory to Thee, thou sire and dam And self of I am that I am! MEN: Glory to Thee, beyond all term, Thy spring of sperm, thy seed and germ! WOMEN: Glory to Thee, eternal Sun, Thou One in Three, Thou Three in One! CHORUS: Glory and worship be to Thee, Sap of the world-ash, wonder-tree! (These words are to form the substance of the anthem; but the whole or any part thereof shall be set to music, which may be as elaborate as art can devise. But even should other anthems be authorized by the Father of the Church, this shall hold its place as the first of its kind, the father of all others.)

VIII: OF THE MYSTIC MARRIAGE AND CONSUMMATION OF THE ELEMENTS The PRIEST takes the Paten between the index and medius of the right hand. The PRIESTESS clasps the Cup in her right hand. The PRIEST: Lord most secret, bless this spiritual food unto our bodies, bestowing upon us health and wealth and strength and joy and peace, and that fulfilment of will and of love under will that is perpetual happiness. He makes with Paten and kisses it. He uncovers the Cup, genuflects, rises. Music. He takes the Host, and breaks it over the Cup. He replaces the right-hand portion in the Paten. He breaks off a particle of the left-hand portion. TOUTO ESTI TO SPERMA MOU. O PATHR ESTIN O HUIOS DIA TO PNEUMA 'AGION. AUMGN. AUMGN. AUMGN. He replaces the left-hand part of the Host. The PRIESTESS extends the Lance-point with her left hand to receive the particle. The PRIEST clasps the Cup in his left hand. Together they depress the Lance-point in the Cup. The PRIEST and the PRIESTESS: HRILIU. The PRIEST takes the Lance. The PRIESTESS covers the Cup. The PRIEST genuflects, rises, bows, joins hands. He strikes his breast. The PRIEST: O Lion and O Serpent that destroy the destroyer, be mighty among us. O Lion and O Serpent that destroy the destroyer, be mighty among us. O Lion and O Serpent that destroy the destroyer, be mighty among us. The PRIEST joins hands upon the breast of the PRIESTESS, and takes back his Lance. He turns to the Peoÿle, lowers and raises the Lance, and makes upon them. Do what thou wilt shall be the whole of the Law. The PEOPLE: Love is the law, love under will. He lowers the Lance, and turns to East. The PRIESTESS takes the Lance in her right hand. With her left hand she offers the Paten. The PRIEST kneels. The PRIEST: In my mouth be the essence of the life of the Sun! He takes the Host with the right hand, makes with it on the Paten, and consumes it. Silence. The PRIESTESS takes, uncovers, and offers the Cup, as before. The PRIEST: In my mouth be the essence of the joy of the earth! He takes the Cup, makes on the PRIESTESS, drains it and returns it. Silence. He rises, takes the Lance, and turns to the PEOPLE. The PRIEST: There is no part of me that is not of the Gods. (Those of the PEOPLE who intend to communicate, and none other should be present, having signified their intention, a whole Cake of Light, and a whole goblet of wine, have been prepared for each one. The DEACON marshals them; they advance one by one to the altar. The children take the Elements and offer them. The PEOPLE communicate as did the PRIEST, uttering the same words in an attitude of Resurrection: "There is no part of me that is not of the Gods.'' The exceptions to this part of the ceremony are when it is of the nature of a celebration, in which case none but the PRIEST communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of

Confirmation at puberty, when only the persons confirmed partake. The Sacrament may be reserved by the PRIEST, for administration to the sick in their homes. The PRIEST closes all within the veil. With the Lance he makes crosses on the people thrice, thus. The PRIEST: 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. He goes out, the DEACON and children following, into the Tomb of the West. Music. (Voluntary.)

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.

(The above pledge form has the original writing of Crowley, however I have taken the liberty of rearranging the words.) 'Superscribed' is defined as 'write or print (an inscription) at the top of or on the outside of a document'.

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. 'Dispensation' comes from: “late 14c., from Old French despensacion (12c., Modern French dispensation), or directly from Latin dispensationem (nominative dispensatio) "management, charge," noun of action from past participle stem of dispensare. Theological sense is from the use of the word to translate Greek oikonomoia "office, method of administration."” 'Penance' comes from: “late 13c., "religious discipline or self-mortification as a token of repentance and as atonement for some sin," from Anglo-French penaunce, Old French peneance (12c.), from Latin pænitentia. Transferred sense is recorded from c. 1300” This is a great example of how the Abbey is only ostensible severe. It is actually far more 'Middle Way' than it's Hindu or Far East cousins. The Abbey of Thelema may be considered a gradual school of enlightenment, and is not as strict as you may be led to believe from a perusal of Liber ATh. However, on the other side of the coin, it is a difficult syllabus if attempted outside the consecrated walls of the Abbey. The author has tried doing Liber Resh, using Thelemic greetings, saying 'Will' and doing the prescribed circle castings etc. both in psychiatric settings and in, what he calls, the 'wider community'. Even doing Liber Resh takes courage and nerve to perform regularly. To practise Thelema in regular society demands that one has no concern for others' thoughts. Few people are indifferent to this. From a practical and financial point of view it makes great sense to allow members to work in the world. I have visited some chantries, that is houses of initiates, and have found that they have financial difficulties despite having temples, libraries, spacious grounds and other forms of capital. If two can live as cheaply as one, as the old saying goes, then we can imagine our Abbey stretching money a great deal.

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. 'Discretion' comes from: “c. 1300, dyscrecyun, "moral discernment," from Old French discrecion or directly from Late Latin discretionem (nominative discretio) "discernment, power to make distinctions," in classical Latin "separation, distinction," noun of state from past participle stem of discernere "to separate, distinguish". Phrase at (one's) discretion attested from 1570s, from sense of "power to decide or judge" (late 14c.); the age of discretion (late 14c.) in English law was 14.” The fact that the Abbot or Abbess has such power indicates clearly that the Ordeal of the Pyramid is needed to weed out 'little Hitlers' and other despots, monomaniacs, megalomaniacs and tyrannical types.

We need to distinguish between genuine spiritual authority and the stereotypical 'cult leader' that prospers by duping people. The table below is intended to be suggestive more than anything else: GENUINE SPIRITUAL INDIVIDUAL

PHONY CULT LEADER

Seeks a few individuals to develop.

Seeks large crowds to manipulate.

Makes one answer one's own questions.

Always has an answer for everything.

Encourages a wide study platform.

Insists on only internal cult documents.

Never asks for money.

Demands cash in proportion to advancement.

Gives people time to think.

Uses repetition to 'drum in' points of dogma.

Is accessible to the entire community.

Hides behind an inner circle & hierarchy.

Speaks clearly and provides contrasting ideas.

Uses hypnotic methods and mind obfuscation.

Encourages family, friends, and general prosperity.

Demands a 'them and us' psychology. Demands splitting from one's family.

Encourages healthy diet, and good sleep pattern. Only allows a low-protein diet, and demands sleep deprivation. Never uses guilt, shame, or emotional blackmail. Makes followers terrified to try and escape. Writes and teaches a variety of subjects.

Focusses on a narrow dogma.

Claims spiritual authority from a lineage of adepts.

Claims spiritual authority from 'God'.

Lays out his or her series of grades at the outset. Has circles within circles and a secret hierarchy. Encourages one continues with one's profession. Demands one works solely for the group. Is clean and polite, and moderate.

Secretly does drugs, orgies and overeats.

Prospers more after death, and gains a posthumous following.

Has a group that disintegrates or dwindles after the death of the leader.

Has genuine worldly and spiritual credentials.

Is a fantasy head and lies about the past.

Seeks strong minded members.

Preys on the weak.

Requires study to be understood.

Presents diluted and prosaic dogma.

Recommends sobriety.

Uses mind altering drugs to help brainwash.

However, I must admit that the Abbey of Thelema does exhibit some aspects of a cult. But then again so did every religion the world over in their formative phases. Having no children of his own, the author feels it best to let Crowley talk about educating young people. It makes perfect sense to quote Liber Aleph, The Book of Wisdom or Folly, as he wrote it in his capacity of a Magus to his magical son. Find below parts 36, 40, 42 & 96 of Liber Aleph: 36

Αι DE LIBERATATE IUVENUM O thou that art the Child of mine own Bowels, how shall I write to thee concerning Children? For herein is the Gordian Knot in our whole Rope of Wisdom, and it may not be severed by Sword, no, not of a Greater than Alexander the Two-Horned. And it is a Balance like that of the Egg, and the

Violence of a Columbus will but crack the tender Shell which we must first of all preserve. Now Sentinel to this Fortress standeth a certain Paradox of general Application, and in this large Order I will declare it, so that its particular Sense may enlighten thee hereafter. And this is the Paradox, that there are Bonds which lead to Slavery, and Bonds which lead to Freedom. All we are bound in many Fetters by Environment, and it is for ourselves in great Part to determine whether they shall enslave us or emancipate us. And I will make clear this Thesis to thee by the Way of Illustration. 40

Αν DE VOLUNTATE IUVENUM Long, o my Son, hath been this Digression from the plain Path of my Word concerning Children; but it was most needful that thou shouldst understand the Limits of true Liberty. For that is not the Will of any Man which ultimateth in his own Ruin and that of all his Fellows; and that is not Liberty whose Exercise bringeth him to Bondage. Thou mayst therefore assume that it is always an essential Part of the Will of any Child to grow to Manhood or to Womanhood in Health, and his Guardians may therefore prevent him from ignorantly acting in Opposition thereunto, Care being always taken to remove the Cause of the Error, namely, Ignorance, as aforesaid. Thou mayst also assume that it is Part of the Child's Will to train every Function of the Mind; and the Guardians may therefore combat the inertia which hinders its Development. Yet here is much Caution necessary, and it is better to work by exciting and satisfying any natural Curiosity than by forcing Application to set Tasks, however obvious this Necessity may appear. 42

Αο DE VOLUNTATE IUVENIS COGNOSCENDA It is important that thou shouldst understand as early as may be what is the true Will of the Child in the Matter of his Career. Be thou well ware of all Ideals and Day-dreams; for the Child is himself, and not thy Toy. Recall the comic Tragedy of Napoleon and the King of Rome; build not an House for a wild Goat, nor plant a Forest for the Domain of a Shark. But be thou vigilant for every Sign, conscious or unconscious of the Will of the Child, giving him then all Opportunity to pursue the Path which he thus indicates. Learn this, that he, being young, will weary quickly of all false Ways, however pleasant they may be to him at the Outset; but of the true Way he will not weary. This being in this Manner discovered, thou mayst prepare it for him perfectly; for no Man can keep open all Roads for ever. And to him making his Choice explain how one may not travel far on any Road without a general Knowledge of Things apparently irrelevant. And with that he will understand, and bend him wisely to his Work. 96

Γϟ. DE DISCIPULIS REGENDIS. I will have thee to know, moreover, my dear Son, the right Art of Conduct with them whom I shall give thee for Initiation. And the Rule thereof is one Rule; Do that thou wilt shall be the whole of the Law. See thou constantly to it that this be not broken; especially in the Section thereof (if I dare say so) which readeth Mind thine own Business. This is of Application equally to all, and the most dangerous Man (or Woman, as has occurred, or I err) is the Busy-body. Oh how ashamed are we, and moved to Indignation, seeing the Sins and Follies of our Neighbours! Of all the Occasions of this Grievance the most common is the Desire of Sex unsatisfied; and thou knowest already, even in thy young Experience, how in that Delirium the Weal of the Whole Universe appeareth of no

Account. Do thou wean thy Babes from that Simplicity, and instil the Sense of true Proportion. For verily this is a Way of Madness, Love, unless it be under Will. And the Cure of this Madness is not so good as its Prevention, so that thou shouldst be beforehand with these Children, shewing them the right Importance of Love, how it should be a sacred Rite, exalted above Personality, and a Fire to enlighten and serve Man, not to devour him.

The following article is from www.lawandparents.co.uk.

Regulations On The Home Schooling Of Your Child By Angela Armes There are around 50,000-80,000 home educated children in the UK. Home education can be highly fulfilling for children and can lead to children achieving better than average qualifications. Having been home educated does not prevent a young person from going on to university and having fulfilling careers. Indeed in the US, where home education is more commonplace, many universities and employers seek out home educated young people in their recruitment efforts. There are a number of reasons why a parent might want to educate their child at home. Some parents opt to home-school because of lifestyle or family reasons, while others do so because of negative school experiences like bullying, expulsion, difficulty getting a child into the school of choice, or some problem specific to an individual school. Socialisation The main question raised about home education relates to socialisation. With so many homeeducated young people in the UK there are now many local support groups all over the UK. These groups often hold regular meetings and are frequently networked with each other through the internet. Home-educated students rarely find socialisation to be an issue. The law Under Section 7 of the 1996 education act, parents are responsible for ensuring that their children receive an education suitable to their age ability and aptitude, as well as any special needs he or she may have. The following home-schooling rules apply in England and Wales: •You do not need the permission of an LEA to home educate a child (unless the child attends a special needs school) •You do not have to hold any particular qualifications to home educate your child •There are no predetermined hours or times that you must tutor your child at home •You do not have to conform to the National Curriculum •You can home educate a child with special needs •Home educated children are not required to undertake examinations or SATs Your Local Education Authority When considering home education it is wise to consider all of your options carefully and discuss the idea with your child. If you have specific issues with the school, you should consider discussing

these with the school and possibly with the Local Children's Services (LEA). If your child is currently in school, you are required to inform your child's head teacher in writing before you withdraw your child. The head teacher will then inform the (LEA) and remove your child from the school's register. There is no legal requirement for you to allow the local authority access to either your home or child. The Education Welfare Service (EWS) will almost certainly make contact with you to ensure that you are meeting your duty to provide an education to your child. However, you should be allowed some short period to settle in to your new routine before having to supply detailed information on your provision. If they are unhappy about your provision, they will write to you to explain their concerns and ask for further information. In rare cases, if the local authority remains unsatisfied with your provision, they can issue a School Attendance Order which requires you to either provide further evidence of education or enrol your child at a school named in the order within 15 days. Such an order can be challenged in court. In all the actions they take the Local Authority must act in the best interests of the child.

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. If any Article proves the Abbey of Thelema is not a cult, but rather a religion, then this is it. One hallmark of a cult is being afraid to leave. The author left two cults (that shall remain nameless) and in both cases he dreaded telling his 'up line' of his intentions. It took a massive leap of courage to expedite my egress. For the sake of contrast, I reproduce below an article from www.exitsupportnetwork.com:

How Do People Get Out of Religious Cults? Different people leave in different ways. Some WALK out. Some get KICKED out. Some just BURN OUT. Others GROW out. Still others FIND OUT or get COUNSELED out. WALK OUTS •These people simply rebel from the situation and leave. •Unless they shed the mind control, walk-outs may lead destructive or fear-filled lives. •Some adopt the attitude that since they couldn't measure up to the system's requirements, there isn't any hope for them anyway, so they might as well "live it up" while they can. •Some develop patterns of living that they wouldn't have chosen otherwise. KICKED OUTS •These people are excommunicated [disfellowshipped] or shunned for a variety of reasons. •People who are kicked out of cults are commonly filled with grief and guilt. They are still very loyal to the group's beliefs and its people, even though rejected by the group.

BURN OUTS •These people have been so abused spiritually, mentally, physically, emotionally and financially, that they are barely able to function on a normal basis. •Some "burn-outs" exhibit the Post Traumatic Stress syndrome that is commonly experienced by war survivors. They are usually very confused, perhaps even physically ill, afraid and unable to trust anyone, most of all themselves. FIND OUTS •These are people who are given, or stumble onto information which explains the situation enabling them to leave the mind control without fear and guilt. •These people usually take several years to work through the adjustment to normal living and attitudes. Education, scriptural as well as secular, cultivating new friends and establishing a new environment and restoring one's God-given personality are most helpful. The more one learns, the greater the healing.

STAGES IN LEAVING THE CULTIC SYSTEM THE WITHDRAWAL PROCESS The control in the cultic system is so strong that people report they have been affected for years afterwards. It is for this reason that the WITHDRAWAL STAGES should be well understood by everyone. STAGE ONE: This often begins almost immediately after acknowledging something is wrong. The mind and will may be completely taken over by the logic presented by the members and leaders. However, the gut feeling, emotions, or conscience often indicates that something is not quite right. STAGE TWO: This doubt causes a feeling of guilt which the person attempts to stuff and deny. The guilt drives him or her to deeper resolve to "do right" or submit and to ignore any information that conflicts with the leaders' message. However, the conscience continues to exert itself causing the person to question things. Most people don't know what to question. They may question the "standards", the existence of God or the truth of the scripture. They rarely have enough wisdom to question the history or the doctrine of the group. STAGE THREE: The person will give lip service to the group but in reality often behaves or does things that are against the rules. This causes even more guilt and more resolve to "get right." STAGE FOUR: If the person is observant and alert, he or she may notice some discrepancies between what the scripture says and what is done within the group. Or he may hear of a scandal or problem that bothers him. This may worry some people but many others just think, "Oh, well, the people aren't perfect but the WAY [or "God's government"] is perfect." Or "Oh well, what can I do?" or "Oh well, God will take care of it." STAGE FIVE: The person may hear of the history of the church and begin to wonder why he was lied to regarding the founder of the group. An inquisitive person may begin an investigation. At this point, the person usually becomes very quiet and fearful about letting others know of his questions. By this

time he has found out that it is socially unacceptable to voice any doubts. STAGE SIX: The denial stage in which the person decides to ignore all the warning signs. They are actually afraid of or angry at anyone who has information that exposes the deceit of the organization. Some people NEVER get past this stage. They are hostile towards any information that spotlights the deceit and errors of the group. STAGE SEVEN: The "Don't know what to think" stage. MANY people get stuck here. They will try to figure things out on their own. They are suspicious of everyone. They don't trust the friends or ministers and they don't trust themselves. They don't trust traditional Christianity. They don't trust the information that exposes the group. They may not trust the scripture and might try to find reasons to believe the Bible wasn't translated correctly. This stage is very critical. The stress of it can cause illness, anxiety, nightmares, emotional problems, marital problems, divorce, and destructive accidents because of so much mental preoccupation, suicide [suicidal feelings], hostility and anger. Some report a problem with nausea, clenched teeth or other outward signs of tension. This stage is extremely painful and frightening. Usually the longer a person or his family has been in the group, the more painful it is. At this stage, some people try to reason with the leaders. They will either arrange for visits or write long agonizing letters. Some hope that they can change the system or get some members to agree with them. They are AMAZED at the total inability of the members to hear what they are saying. However, some members will agree with their arguments, pat them on the head and try to smooth their ruffled feelings. STAGE EIGHT: The state in which a decision is made to leave the group. The person may go in several directions. They may become angry at God, or become an agnostic or atheist. They may try to start their own spiritual quest or church in the home. They may reach out to secular psychology for relief. Or, they may hook into another cult. They may decide to just let the spiritual part of their life hang in midair for awhile. Some people get stuck in a yo-yo syndrome: they will leave the group, go back to the group, leave, go back, leave and go back. They rarely ever figure out what the group believes or even what they believe. Or, they may become born again as a result of doing some intense praying, in-depth study and reaching out to normal Christian information. This stage is extremely crucial. If a married couple doesn't agree or reach this stage together it can destroy their marriage. Almost total rejection from the group and family inside occurs if the person announces his new allegiance to Christ instead of to the cultic system. STAGE NINE: The state in which the old personality disintegrates and a new one is formed. The person will get rid of old clothes, old hairstyles, old possessions. Some people experience a lot of anxiety in adjusting to a new identity because their whole self concept was so closely tied to the group attitude towards themselves. New interests, charitable activities and hobbies are found. Bible study and Bible classes become the new excitement if one has been born again. The person rejoices at every new day and has a sense of peace. The world looks beautiful, people seem wonderful, nature seems to glow with the power and beauty of God. If a satisfactory church is found the person finds a great deal of happiness. STAGE TEN: The person is in constant amazement at the difference between the old life and the new life. The person is able to pity those who are still in the old group and will eventually be able to laugh about his old experiences. The person will often want to reach out to others whom he has known while in

the group. He feels a strong need to talk about the experience in order to understand the strong emotions and confusion he felt while inside the group. Talking to other ex-members seems to be the best therapy for those going through this process. Writing down what one has heard, experienced and believes [is also very helpful].

However, this Article also provides a bone of controversy. If one cannot leave if one is under 'penance' or 'shunning' what doe this mean? Will one be locked up? How can this be if the Abbey of Thelema is the epitome of freedom and responsibility? I really don't like to say this, but, it seems the Abbey of Thelema has to have a form of incarceration. A prison cell may be needed if a monk or nun went mad. Indeed the stress of initiation may be too much for some. I reproduce the following article from the United Nations website:

Body of Principles for the Protection of All Persons under Any Form of Detention or Imprisonment Adopted by General Assembly resolution 43/173 of 9 December 1988 Scope of the Body of Principles These principles apply for the protection of all persons under any form of detention or imprisonment. Use of Terms For the purposes of the Body of Principles: (a) "Arrest" means the act of apprehending a person for the alleged commission of an offence or by the action of an authority; (b) "Detained person" means any person deprived of personal liberty except as a result of conviction for an offence; (c) "Imprisoned person" means any person deprived of personal liberty as a result of conviction for an offence; (d) "Detention" means the condition of detained persons as defined above; (e) "Imprisonment" means the condition of imprisoned persons as defined above; (f) The words "a judicial or other authority" means a judicial or other authority under the law whose status and tenure should afford the strongest possible guarantees of competence, impartiality and independence. Principle 1 All persons under any form of detention or imprisonment shall be treated in a humane manner and with respect for the inherent dignity of the human person.

Principle 2 Arrest, detention or imprisonment shall only be carried out strictly in accordance with the provisions of the law and by competent officials or persons authorized for that purpose. Principle 3 There shall be no restriction upon or derogation from any of the human rights of persons under any form of detention or imprisonment recognized or existing in any State pursuant to law, conventions, regulations or custom on the pretext that this Body of Principles does not recognize such rights or that it recognizes them to a lesser extent. Principle 4 Any form of detention or imprisonment and all measures affecting the human rights of a person under any form of detention or imprisonment shall be ordered by, or be subject to the effective control of, a judicial or other authority. Principle 5 1. These principles shall be applied to all persons within the territory of any given State, without distinction of any kind, such as race, colour, sex, language, religion or religious belief, political or other opinion, national, ethnic or social origin, property, birth or other status. 2. Measures applied under the law and designed solely to protect the rights and special status of women, especially pregnant women and nursing mothers, children and juveniles, aged, sick or handicapped persons shall not be deemed to be discriminatory. The need for, and the application of, such measures shall always be subject to review by a judicial or other authority. Principle 6 No person under any form of detention or imprisonment shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment. 1 No circumstance whatever may be invoked as a justification for torture or other cruel, inhuman or degrading treatment or punishment. Principle 7 1. States should prohibit by law any act contrary to the rights and duties contained in these principles, make any such act subject to appropriate sanctions and conduct impartial investigations upon complaints. 2. Officials who have reason to believe that a violation of this Body of Principles has occurred or is about to occur shall report the matter to their superior authorities and, where necessary, to other appropriate authorities or organs vested with reviewing or remedial powers. 3. Any other person who has ground to believe that a violation of this Body of Principles has occurred or is about to occur shall have the right to report the matter to the superiors of the officials involved as well as to other appropriate authorities or organs vested with reviewing or remedial powers. Principle 8 Persons in detention shall be subject to treatment appropriate to their unconvicted status. Accordingly, they shall, whenever possible, be kept separate from imprisoned persons. Principle 9 The authorities which arrest a person, keep him under detention or investigate the case shall exercise only the powers granted to them under the law and the exercise of these powers shall be subject to recourse to a judicial or other authority. Principle 10 Anyone who is arrested shall be informed at the time of his arrest of the reason for his arrest and

shall be promptly informed of any charges against him. Principle 11 1. A person shall not be kept in detention without being given an effective opportunity to be heard promptly by a judicial or other authority. A detained person shall have the right to defend himself or to be assisted by counsel as prescribed by law. 2. A detained person and his counsel, if any, shall receive prompt and full communication of any order of detention, together with the reasons therefor. 3. A judicial or other authority shall be empowered to review as appropriate the continuance of detention. Principle 12 1. There shall be duly recorded: (a) The reasons for the arrest; (b) The time of the arrest and the taking of the arrested person to a place of custody as well as that of his first appearance before a judicial or other authority; (c) The identity of the law enforcement officials concerned; (d) Precise information concerning the place of custody. 2. Such records shall be communicated to the detained person, or his counsel, if any, in the form prescribed by law. Principle 13 Any person shall, at the moment of arrest and at the commencement of detention or imprisonment, or promptly thereafter, be provided by the authority responsible for his arrest, detention or imprisonment, respectively with information on and an explanation of his rights and how to avail himself of such rights. Principle 14 A person who does not adequately understand or speak the language used by the authorities responsible for his arrest, detention or imprisonment is entitled to receive promptly in a language which he understands the information referred to in principle 10, principle 11, paragraph 2, principle 12, paragraph 1, and principle 13 and to have the assistance, free of charge, if necessary, of an interpreter in connection with legal proceedings subsequent to his arrest. Principle 15 Notwithstanding the exceptions contained in principle 16, paragraph 4, and principle 18, paragraph 3, communication of the detained or imprisoned person with the outside world, and in particular his family or counsel, shall not be denied for more than a matter of days. Principle 16 1. Promptly after arrest and after each transfer from one place of detention or imprisonment to another, a detained or imprisoned person shall be entitled to notify or to require the competent authority to notify members of his family or other appropriate persons of his choice of his arrest, detention or imprisonment or of the transfer and of the place where he is kept in custody. 2. If a detained or imprisoned person is a foreigner, he shall also be promptly informed of his right to communicate by appropriate means with a consular post or the diplomatic mission of the State of which he is a national or which is otherwise entitled to receive such communication in accordance with international law or with the representative of the competent international organization, if he is a refugee or is otherwise under the protection of an intergovernmental organization.

3. If a detained or imprisoned person is a juvenile or is incapable of understanding his entitlement, the competent authority shall on its own initiative undertake the notification referred to in the present principle. Special attention shall be given to notifying parents or guardians. 4. Any notification referred to in the present principle shall be made or permitted to be made without delay. The competent authority may however delay a notification for a reasonable period where exceptional needs of the investigation so require. Principle 17 1. A detained person shall be entitled to have the assistance of a legal counsel. He shall be informed of his right by the competent authority promptly after arrest and shall be provided with reasonable facilities for exercising it. 2. If a detained person does not have a legal counsel of his own choice, he shall be entitled to have a legal counsel assigned to him by a judicial or other authority in all cases where the interests of justice so require and without payment by him if he does not have sufficient means to pay. Principle 18 1. A detained or imprisoned person shall be entitled to communicate and consult with his legal counsel. 2. A detained or imprisoned person shall be allowed adequate time and facilities for consultation with his legal counsel. 3. The right of a detained or imprisoned person to be visited by and to consult and communicate, without delay or censorship and in full confidentiality, with his legal counsel may not be suspended or restricted save in exceptional circumstances, to be specified by law or lawful regulations, when it is considered indispensable by a judicial or other authority in order to maintain security and good order. 4. Interviews between a detained or imprisoned person and his legal counsel may be within sight, but not within the hearing, of a law enforcement official. 5. Communications between a detained or imprisoned person and his legal counsel mentioned in the present principle shall be inadmissible as evidence against the detained or imprisoned person unless they are connected with a continuing or contemplated crime. Principle 19 A detained or imprisoned person shall have the right to be visited by and to correspond with, in particular, members of his family and shall be given adequate opportunity to communicate with the outside world, subject to reasonable conditions and restrictions as specified by law or lawful regulations. Principle 20 If a detained or imprisoned person so requests, he shall if possible be kept in a place of detention or imprisonment reasonably near his usual place of residence. Principle 21 1. It shall be prohibited to take undue advantage of the situation of a detained or imprisoned person for the purpose of compelling him to confess, to incriminate himself otherwise or to testify against any other person. 2. No detained person while being interrogated shall be subject to violence, threats or methods of interrogation which impair his capacity of decision or his judgement. Principle 22 No detained or imprisoned person shall, even with his consent, be subjected to any medical or

scientific experimentation which may be detrimental to his health. Principle 23 1. The duration of any interrogation of a detained or imprisoned person and of the intervals between interrogations as well as the identity of the officials who conducted the interrogations and other persons present shall be recorded and certified in such form as may be prescribed by law. 2. A detained or imprisoned person, or his counsel when provided by law, shall have access to the information described in paragraph 1 of the present principle. Principle 24 A proper medical examination shall be offered to a detained or imprisoned person as promptly as possible after his admission to the place of detention or imprisonment, and thereafter medical care and treatment shall be provided whenever necessary. This care and treatment shall be provided free of charge. Principle 25 A detained or imprisoned person or his counsel shall, subject only to reasonable conditions to ensure security and good order in the place of detention or imprisonment, have the right to request or petition a judicial or other authority for a second medical examination or opinion. Principle 26 The fact that a detained or imprisoned person underwent a medical examination, the name of the physician and the results of such an examination shall be duly recorded. Access to such records shall be ensured. Modalities therefore shall be in accordance with relevant rules of domestic law. Principle 27 Non-compliance with these principles in obtaining evidence shall be taken into account in determining the admissibility of such evidence against a detained or imprisoned person. Principle 28 A detained or imprisoned person shall have the right to obtain within the limits of available resources, if from public sources, reasonable quantities of educational, cultural and informational material, subject to reasonable conditions to ensure security and good order in the place of detention or imprisonment. Principle 29 1. In order to supervise the strict observance of relevant laws and regulations, places of detention shall be visited regularly by qualified and experienced persons appointed by, and responsible to, a competent authority distinct from the authority directly in charge of the administration of the place of detention or imprisonment. 2. A detained or imprisoned person shall have the right to communicate freely and in full confidentiality with the persons who visit the places of detention or imprisonment in accordance with paragraph 1 of the present principle, subject to reasonable conditions to ensure security and good order in such places. Principle 30 1. The types of conduct of the detained or imprisoned person that constitute disciplinary offences during detention or imprisonment, the description and duration of disciplinary punishment that may be inflicted and the authorities competent to impose such punishment shall be specified by law or lawful regulations and duly published. 2. A detained or imprisoned person shall have the right to be heard before disciplinary action is taken. He shall have the right to bring such action to higher authorities for review.

Principle 31 The appropriate authorities shall endeavour to ensure, according to domestic law, assistance when needed to dependent and, in particular, minor members of the families of detained or imprisoned persons and shall devote a particular measure of care to the appropriate custody of children left with out supervision. Principle 32 1. A detained person or his counsel shall be entitled at any time to take proceedings according to domestic law before a judicial or other authority to challenge the lawfulness of his detention in order to obtain his release without delay, if it is unlawful. 2. The proceedings referred to in paragraph 1 of the present principle shall be simple and expeditious and at no cost for detained persons without adequate means. The detaining authority shall produce without unreasonable delay the detained person before the reviewing authority. Principle 33 1. A detained or imprisoned person or his counsel shall have the right to make a request or complaint regarding his treatment, in particular in case of torture or other cruel, inhuman or degrading treatment, to the authorities responsible for the administration of the place of detention and to higher authorities and, when necessary, to appropriate authorities vested with reviewing or remedial powers. 2. In those cases where neither the detained or imprisoned person nor his counsel has the possibility to exercise his rights under paragraph 1 of the present principle, a member of the family of the detained or imprisoned person or any other person who has knowledge of the case may exercise such rights. 3. Confidentiality concerning the request or complaint shall be maintained if so requested by the complainant. 4. Every request or complaint shall be promptly dealt with and replied to without undue delay. If the request or complaint is rejected or, in case of inordinate delay, the complainant shall be entitled to bring it before a judicial or other authority. Neither the detained or imprisoned person nor any complainant under paragraph 1 of the present principle shall suffer prejudice for making a request or complaint. Principle 34 Whenever the death or disappearance of a detained or imprisoned person occurs during his detention or imprisonment, an inquiry into the cause of death or disappearance shall be held by a judicial or other authority, either on its own motion or at the instance of a member of the family of such a person or any person who has knowledge of the case. When circumstances so warrant, such an inquiry shall be held on the same procedural basis whenever the death or disappearance occurs shortly after the termination of the detention or imprisonment. The findings of such inquiry or a report thereon shall be made available upon request, unless doing so would jeopardize an ongoing criminal investigation. Principle 35 1. Damage incurred because of acts or omissions by a public official contrary to the rights contained in these principles shall be compensated according to the applicable rules or liability provided by domestic law. 2. Information required to be recorded under these principles shall be available in accordance with procedures provided by domestic law for use in claiming compensation under the present principle. Principle 36

1. A detained person suspected of or charged with a criminal offence shall be presumed innocent and shall be treated as such until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence. 2. The arrest or detention of such a person pending investigation and trial shall be carried out only for the purposes of the administration of justice on grounds and under conditions and procedures specified by law. The imposition of restrictions upon such a person which are not strictly required for the purpose of the detention or to prevent hindrance to the process of investigation or the administration of justice, or for the maintenance of security and good order in the place of detention shall be forbidden. Principle 37 A person detained on a criminal charge shall be brought before a judicial or other authority provided by law promptly after his arrest. Such authority shall decide without delay upon the lawfulness and necessity of detention. No person may be kept under detention pending investigation or trial except upon the written order of such an authority. A detained person shall, when brought before such an authority, have the right to make a statement on the treatment received by him while in custody. Principle 38 A person detained on a criminal charge shall be entitled to trial within a reasonable time or to release pending trial. Principle 39 Except in special cases provided for by law, a person detained on a criminal charge shall be entitled, unless a judicial or other authority decides otherwise in the interest of the administration of justice, to release pending trial subject to the conditions that may be imposed in accordance with the law. Such authority shall keep the necessity of detention under review. General clause Nothing in this Body of Principles shall be construed as restricting or derogating from any right defined in the International Covenant on Civil and Political Rights.

It is at this point that we recognise an order older that our own: that of Freemasonry. I believe that our Abbey's incarceration room should not be the archetypal and clinical dungeon, but a place to reflect. I do not feel qualified to comment on Freemasonry as I am not one. However, I reproduce an article on the so called 'Chamber of Reflection'.

The Chamber of Reflection by W. Bro. Helio L. Da Costa Jr. Vancouver Lodge of Education and Research, October 16, 1999 The tenets of Freemasonry are universal, however, the way in which they are presented to the profane, as he knocks on the doors of our temples, varies according to the ritual used at any particular temple. Although the lessons presented in these rituals may be similar, the way in which they are transmitted to the prospective initiate may be quite different from one area to another. Therefore, in order to acquaint the brethren of our jurisdiction with a piece of ritual widely practiced throughout the world, but absent here, I propose to expound on the Chamber of Reflection. Most of the brethren who received their initiations in Mexico, Central and South America, Europe, Middle East and Africa will be acquainted with the Chamber of Reflection. It is

used in the first degree in the Ancient and Accepted Scottish Rite, the French Rite, the Brazilian Rite and other rites derived from the ones just mentioned. The word chamber is an archaic term for room and the word reflection means, according to the Oxford Dictionary of Current English, “reflecting or being reflected; reflected light or heat or colour or image; discredit or thing bringing discredit; reconsideration (or reflection); idea arising in the mind, comment (on or upon).” Albert G. Mackey in his Encyclopedia of Freemasonry explains that the Chamber of Reflection is: ...a small room adjoining the lodge, in which, preparatory to initiation, the candidate is enclosed for the purpose of indulging in those serious meditations which its sombre appearance and the gloomy emblems with which it is furnished are calculated to produce. It is also used in some of the advanced degrees for a similar purpose. This small room or chamber, which does not necessarily adjoins the lodge room, is dark, with the walls painted black, or, as in one case I saw, imitating a rocky underground cave. It contains the following: a simple rough wooden table on which we find: a human skull, usually on two crossbones, a chunk of bread, a pitcher with water, a cup with salt, a cup with sulphur, a lighted candle or lantern, an hourglass, paper, ink and pen, a wooden stool or chair painted on the wall: a rooster, a sickle, the acronym V.IT.R.I.O.L.(U.M.) and various sayings. Before commenting on these symbols, let us follow a candidate’s journey into the Chamber of Reflection on the day of his initiation. The profane, dressed in a black (or at least dark) suit and tie, is brought to the Lodge building by his sponsor. He must not meet any of the other brethren. The Treasurer and the First Expert, an officer, who in the rituals we observe here would be equivalent to the Senior Steward, both dressed without any masonic insignia, meet the candidate. The Treasurer collects the necessary fees and returns to the lodge room. The Expert stays with the candidate, while the sponsor also goes into the lodge room. The Expert blindfolds the candidate and introduces him into the Chamber of Reflection and gives him a piece of paper with questions that the candidate must answer. He also indicates to the candidate that he must also write on the paper his moral and philosophical testament. The Expert also instructs the candidate that when he has finished this task, he should ring a bell to manifest that he is ready to proceed with the rest of the initiation. He is also told that once the door is closed he should remove the hoodwink. Once our profane does that, he sees the chamber and the objects described earlier. THE CHAMBER The chamber reminds one’s self of the caves where primitive men lived. In psychoanalysis, it is a symbol of regression. It is also a symbol of the maternal womb. The profane is regressing to a time of innocence and to a state in his mother’s womb. When he emerges from the chamber, it shall be as if being born as a new man. Contrariwise, the cave can also be the symbol of a sepulchre, as the tombs of the ancients in biblical times. Thus, the chamber indicates, at the same time, a beginning and an end: the end of one’s life as a profane, and the beginning of a new life as an initiate in search of light, truth and wisdom. This can also be interpreted as a form of resurrection. This motif of death and resurrection is mentioned in Plutarch’s Immortality of the Soul thus: The soul, at the moment of death, goes through the same experiences as those who are initiated into the great mysteries. The word and the act are similar: we say telentai (to die) and telestai (to be initiated) . THE SKULL Together with the crossbones, sickle and the hourglass, the skull naturally refers to mortality and is linked to the alchemical references also present in the chamber. The alchemists aimed at transmuting base metals into silver and gold through the process of putrefaction. So must the profane transmute his nature, through a symbolical burial in the chamber, into a new transformed man in the form of an initiate. In alchemy this is called the Great Work. Indeed, man’s refinement, transmutation and transformation from a brute base metal into gold requires great work! The skull in alchemy, named caput mortuum, is the epitome of decline and decay. The crossbones are usually tibias, the weight-bearing bones of the lower legs.

BREAD AND WATER The chunk of bread and the pitch of water are symbols of simplicity, pointing to the future initiate how he should conduct his life. Bread is made of wheat, an element connected to the goddesses Isis and Demeter. Isis is the Egyptian mother goddess and also the goddess of the dead, again, two of the aspects of the Chamber of Reflection. Furthermore, according to the ancient description of an initiation into the Mysteries of Isis by Apuleus, the candidate was placed in a secluded cell and subsequently participated in a ceremony in which he had to overcome trials. Demeter was celebrated at the great festival at the Temple of Eleusis, which became known as the Eleusinian mysteries. The bread and water represent the elements necessary to life, but even though food and the material body are indispensable, they remind the candidate that the physical aspect should not be the main objective in one’s existence. Moreover, these elements remind us of the biblical narrative regarding the prophet Elijah, who is also connected with these elements and a cave (see I Kings 17: 8-11). He established a school of prophets in a cavern on a mountain. Furthermore, Elijah, after eating bread and water, climbed the mount of G-d, in the same way that our future initiate nourished by these symbols can withstand the trials ahead and climb his own mountain. Elijah, once on the mount, also heard G-d as the still small voice, just as our candidate should follow his inner voice throughout his life, as we can read in I Kings 19: 5-13. ALCHEMICAL ELEMENTS Three of the alchemical elements used in the great work were sulphur, salt and mercury, all of which are present in the Chamber of Reflection. Sulphur is symbolical of the spirit, being a masculine principle, referring to enthusiasm and corresponding to the virtue of Faith. Salt is a symbol for wisdom, being considered neutral, as far as gender is concerned, referring to pondering (something the candidate does in the Chamber of Reflection) and corresponding to the virtue of Charity. Mercury appears as the rooster drawn on the wall of the Chamber of Reflection. This animal is connected to the deity Hermes, that is, Mercury. It is a feminine principle, referring to Vigilance and it also corresponds to Faith. As the rooster sings at dawn announcing the light of day, so it announces to our future initiate, the light he may receive. THE HOURGLASS This object is a reminder of mortality. It also brings to mind that time runs fast, just as the sand runs through the hourglass. It also conveys the meaning that we should make good use of the time given us. Moreover, our candidate is reminded that therefore, he should write his answers and philosophical testament within the allotted time. V.I.T.R.I.O.L.(U.M.) Vitriol is a sulphuric acid or a sulphate used in the alchemical operations of yore. This word is the origin of the adjective vitriolic, meaning caustic or hostile, referring to speech or criticism. However, in the esoteric sense, it is an acronym for the Latin phrase: Visita interiora terrae, rectificandoque, invenies occultum lapidem, which means: "visit the interior of the earth, and rectifying it, you will find the hidden stone." Sometimes this acronym appears with the addition of U.M. at the end, which means, veram medicinam, the true medicine. If one takes this advice metaphorically, the meaning conveyed is that, one must search within oneself, as the truth is hidden there, and this truth is the real solution to our problems. Again, a very appropriate acronym to be placed on the wall before the future initiate, while he has to write his philosophical testament. PERSEVERANCE AND VIGILANCE In some rites these two words are also placed on the wall. The word perseverance is placed under the hourglass, if one is not physically present but painted on the wall, while the word vigilance is

placed under the figure of the rooster. These two words intimate to the candidate that he must possess these qualities in order to succeed in his Masonic life. The symbols, allusions, allegories and metaphors of the rituals are not plain. The Freemason must scrutinise them persistently in order to appreciate their richness and deep significance, and be vigilant that the lessons learned therefrom be not forgotten. VARIOUS SAYINGS Besides the profusion of symbols in the Chamber of Reflection, as our candidate removes the hoodwink, he will read various sentences on the wall. Most often he will read the following sayings: “If you think we will find out your defects, you will feel uncomfortable among us. If curiosity spurred you towards us, go away. If you are capable of deception, tremble, you will be found out. If you take notice of human differences, leave, we do not know them here. If your soul is fearful, do not proceed! If you persevere, you will be purified, you will overcome darkness, you will be enlightened.” In some rites, such as the Brazilian Rite, other sentences may be found on the wall, such as: “Think of G-d, with humility. If you want to live well, think of death. Serve your country with devotion. Remember the great citizens who were Freemasons. Know thyself. If your heart is well intentioned, go on and you will have our support.“ QUESTIONS As mentioned earlier, our candidate was given a piece of paper with questions, which he must answer in order to proceed with the initiation. PHILOSOPHICAL TESTAMENT The answers to the questions asked of the candidate become the initial point towards the elaboration of his philosophical and moral testament. The philosophical testament provides a glimpse of the attitude and character of the future initiate and is unique to each individual. The candidate’s true nature will be shown in his answers to the proposed questions as well as in his philosophical testament. On the other hand, it can also bring him discredit, depending on his answers. In the Chamber of Reflection, he has time to reconsider his request for admission in our Fraternity. If his motives are not pure as admonished by the writings on the wall, or if he is fearful and not courageous enough, then he might not be able to keep inviolate the secrets of Freemasonry. Furthermore, solitary in the Chamber of Reflection, our prospective initiate can ponder on the questions presented to him, on his life, and future. Therefore, the reflection to which the title of this Chamber refers is not just the pondering of the candidate, but primarily the reflection of his own inner being. This could bring him discredit in certain cases. Note that all the dictionary meanings of the word reflection invoked at the beginning of this exposition are represented in the Chamber and obey the same hierarchical order. THE MIRROR In another ritual of French origin, the Rectified Scottish Rite, during the first degree initiation, the concept of reflection expressed in the sense of giving back a likeness as in a mirror, is revealed in another way. At the moment the hoodwink is dropped from the candidate’s eyes and he sees for the first time the faces of his brethren around him, the Worshipful Master says: “It is not always before oneself, that one finds his enemies. That which is to be feared the most is many times behind oneself. Turn around!” When the candidate turns he sees himself in a mirror. This means that the enemy can be also within. Incidentally, the word mirror is, in Latin, speculum, deriving from the verb speculor, which means to scrutinise. That is exactly what one does in the Chamber of Reflections, as he scrutinises himself and the symbols around him.

THE BRAZILIAN RITE In the Brazilian Rite, the candidate in the Chamber of Reflection also receives another piece of paper that he must read. In it are found articles I and II of the Constitution of the jurisdiction, dealing with Freemasonry and its principles. Moreover, he must also sign a declaration. TRIALS After the candidate leaves the Chamber of Reflection, he is conducted into the temple to be subjected to certain trials. Traditionally, the ancients and the alchemists believed that the universe was composed of four elements: earth, air, fire and water. Traditional initiatory societies, such as Freemasonry, have preserved this teaching. Furthermore, one of the marks of these esoteric initiatory organisations was a series of trials through which the candidate was subjected. The Chamber of Reflection, being a cave, becomes then, the first trial, that of the earth, and it is followed later by other trials, as it is made plain by the words of the ritual itself in the Ancient and Accepted Scottish Rite. THE MAGIC FLUTE As you can see, the rituals performed in the first degree in our Grand Jurisdiction are not similar to the ones I have been describing. To a Freemason only acquainted with the local rituals, the opera The Magic Flute by our brother, W.A. Mozart is not as clearly intelligible as to those who have received their initiation in a Continental European rite or one derived from it. That opera was first performed at the Theater auf Der Wieden in Vienna on 30 September 1791 and it is in a certain way a re-enactment of a first-degree initiation with all its alchemical and masonic allusions. The protagonists, Tamimo and Pamima are left alone in the darkness and required to keep a vow of silence. A scene at a vault, and tests of fire and water follows this. CONCLUSION Even without going beyond the scope of this exposition, and presenting the rest of the first degree ritual as performed in most countries of the world, you can imagine what an impression this initial part of the ritual makes on a candidate being ushered into our honourable institution. The Chamber of Reflection teaches, indeed, powerful lessons. True initiation is an individual internal process. Nobody can transform a man but himself. Others may guide and help, but ultimately, the individual alone is the only one who can perform the great work. The Chamber of Reflection truly epitomises this process. It is my hope, that those of us, who have not experienced this ritual in our masonic life, have at least derived some small benefit, although vicariously, from this allocution today.

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. 'Shun' comes from “Old English scunian "to shun, avoid; abhor; desist, abstain; to hide, seek safety by concealment," of uncertain origin; not found in any other language”. Wikipedia has quite a lot to say about 'shunning'. Find below the introduction and overview of http://en.wikipedia.org/wiki/Shunning: “Shunning can be the act of social rejection, or emotional distance. In a religious context, shunning is a formal decision by a denomination or a congregation to cease interaction with an individual or a group, and follows a particular set of rules. It differs from, but may be associated with, excommunication. Social rejection occurs when a person or group deliberately avoids association with, and habitually keeps away from an individual or group. This can be a formal decision by a group, or a less formal group action which will spread to all members of the group as a form of solidarity. It is a sanction against association, often associated with religious groups and other tightly knit organizations and communities. Targets of shunning can include persons who have been labelled as apostates, whistleblowers, dissidents, strikebreakers, or anyone the group perceives as a threat or source of conflict. Social rejection has been established to cause psychological damage and has been categorized as torture. Mental rejection is a more individual action, where a person subconsciously or wilfully ignores an idea, or a set of information related to a particular viewpoint. Some groups are made up of people who shun the same ideas. Social rejection was and is a punishment used by many customary legal systems. Such sanctions include the ostracism of ancient Athens and the still-used kasepekang in Balinese society. Shunning can be broken down into behaviours and practices that seek to accomplish either or both of two primary goals.

1. To modify the behaviour of a member. This approach seeks to influence, encourage, or coerce normative behaviours from members, and may seek to dissuade, provide disincentives for, or to compel avoidance of certain behaviours. Shunning may include disassociating from a member by other members of the community who are in good standing. It may include more antagonistic psychological behaviours (described below). This approach may be seen as either corrective or punitive (or both) by the group membership or leadership, and may also be intended as a deterrent. 2. To remove or limit the influence of a member (or former member) over other members in a community. This approach may seek to isolate, to discredit, or otherwise dis-empower such a member, often in the context of actions or positions advocated by that member. For groups with defined membership criteria, especially based on key behaviours or ideological precepts, this approach may be seen as limiting damage to the community or its leadership. This is often paired with some form of excommunication. Some less often practised variants may seek to: • Remove a specific member from general external influence to provide an ideological or psychological buffer against external views or behaviour. The amount can vary from severing ties to opponents of the group up to and including severing all non-group-affiliated intercourse. Shunning is usually approved of (if sometimes with regret) by the group engaging in the shunning, and usually highly disapproved of by the target of the shunning, resulting in a polarization of views. Those subject to the practice respond differently, usually depending both on the circumstances of the event, and the nature of the practices being applied. Extreme forms of shunning have damaged some individuals' psychological and relational health. Responses to the practice have developed, mostly around anti-shunning advocacy; such advocates highlight the detrimental effects of many of such behaviours, and seek to limit the practice through pressure or law. Such groups often operate supportive organizations or institutions to help victims of shunning to recover from damaging effects, and sometimes to attack the organizations practising shunning, as a part of their advocacy. In many civil societies, kinds of shunning are practiced de facto or de jure, to coerce or avert behaviours or associations deemed unhealthy. This can include: • restraining orders or peace bonds (to avoid abusive relationships) • court injunctions to disassociate (to avoid criminal association or temptation) • medical or psychological instructing to avoid associating (to avoid hazardous relations, i.e. alcoholics being instructed to avoid friendship with non-recovering alcoholics, or asthmatics being medically instructed to keep to smoke-free environs) • using background checks to avoid hiring people who have criminal records (to avoid association with felons, even when the crimes have nothing to do with the job description)” 'Infraction' is defined as 'a violation or infringement of a law, agreement, or set of rules'.

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. One may not always get recognition for one's religion, depending on the geographical jurisdiction. A prisoner trying to get recognised as a Jedi might seem a joke. However, a lot of people would think the Abbey of Thelema as not much different, and equally ludicrous. I quote from www.express.co.uk:

Jedi prisoners planning to sue prison service for 'not recognising Star Wars religion' CONVICTS who follow the Jedi Knight Star Wars religion are planning to sue the prison service for discrimination for not recognising their faith. The group of inmates claim their beliefs are treated as a “joke” despite Jedi being the UK’s seventh most popular religion. There are at least 50 Jedi convicts in UK jails and a number of them have contacted the Jedi Knight Society and Temple of the Jedi Order to get backing for their "long" legal fight. One of the unnamed inmates said they were "disgusted" Jediism was not among 18 religions recognised by the National Offender Management Service (NOMS). The proposed legal fight was sparked by a prisoner at the 622-capacity HMP Isis in Thamesmead who contacted inmates’ magazine Inside Time. The unnamed prisoner's letter, which was published two weeks ago, claimed he had been denied the "right" to follow the religion, which has 180,000 devotees across the UK. It sparked three other inmates from prisons in south east London to contact one another by post and e-mail to discuss how to protest. Followers of approved religions, which include Paganism and Rastafarianism, are given "special dispensation" and access to "prayers packs". They are also given days off work in prison for religious holidays. The Jedi prisoner who said he was refused permission to follow his religion at HMP Isis said he was unhappy that his religious freedom was being denied. In his letter published earlier this month, he wrote: "I recently put in an application asking that I be

allowed to practise my religion freely - I am a Jedi. "The written reply said 'Whilst Jedi is a recognised religion according to the UK census, it is not recognised by the National Offender Management Service and we cannot change your religious record because of this.' "This is an example of the kind of intolerance and religious bigotry faced by members of our faith on a daily basis, both within the prison system and without." His complainant has been flagged up to the Ministry of Justice (MoJ) and it sparked other inmates to rally around him. Two of those inmates have contacted Jedi expert Ob8 who said he would represent them in their legal fight. The other two, which includes the inmate from HMP Isis, are considering whether to consult Ob8. The expert said: "There are at least 50 Jedi warriors in prison in the UK and they are not being fairly treated. "We have contacted The Jedi Knight Society and the Temple of the Jedi Order to try and get some more backing to sue the prison service for discrimination, but it will be a long fight. "The most recent PSI has included Quakerism and Rastafarianism - and already includes Paganism - so we must ask 'Why not Jediism when it is more popular than most of the other religions'?" A spokesman for the Prison Service said that Jediism was 'not a recognised religion' and refused to comment on 'individual cases'. The Jedi prisoners say they are being treated "as a joke" despite only Christianity, Islam, Hinduism, Sikhism, Judaism and Buddhism being more popular in the UK. It was recognised as an official religion in the 2001 census.

ARTICLE FORTY-TWO. Any Abbot or Abbess who satisfies the criterion of the twenty-one 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. The twenty-one tests refers to Liber 868 which we reproduce in full.

'Viarvum Viae' might loosely translate as 'the way of the ways'. 868 is the value of the Hebrew NThIBITh. Liber 500 states that this means 'semitae' which is Latin for 'highways'.

The Paths in black are the nine Paths below Adeptus; those in gold the seven Paths below Magister Templi; those in blue the three Paths below Magus; and those in red are the three Paths below Ipsissimus.

‫ ת‬Test One: The Formulation of the Body of Light.

Liber O.

This test corresponds to the Hebrew Tau. This letter connects the tenth Sphere of Malkuth with the ninth Sphere of Yesod. The so called 'Veil of Qesheth' separates Malkuth from the rest of the Tree. Whereas Malkuth is the material universe Yesod is the astral. 'Body of Light' is another term for 'Astral Body'. Liber O, catalogued under number 6, requires proficiency in basic Qabalistic correspondences, the assumption of Egyptian god forms, the Lesser Banishing Ritual of the Pentagram, the Great Ritual of the Pentagram, the Lesser Ritual of the Hexagram and the creation of an astral double. Finally this Liber requires success in the so called 'Rising on the Planes'. I do not know of any specifics with the test itself – I suspect this may vary from Adept to Adept.

‫ ש‬Test Two: The Passage of the King’s Chamber.

Liber H H H.

Liber HHH is catalogued under the number 341. This is the combined value of Shin, Maim and Aleph; these being the three Mother Letters referred to the three Elements of Fire, Water and Air respectively. I am assuming that as this test corresponds to Shin that the part of Liber 341 meant is SSS. This involves the energy of Kundalini stored in the base of the spine. As no other test in Liber 868 has a title that seems to involve Kundalini I am assuming that the 'Passage of the King's Chamber' is the spinal column and that this test requires a control of the nerve stems from the cerebellum to the coccyx.

‫ ר‬Test Three: The Illumination of the Sphere.

Liber H H H.

I am unsure if this test refers to the AAA or the MMM part of Liber 341.

‫ ק‬Test Four: The Divining of Destiny.

Liber Memoriæ Viæ CMXIII.

This Liber teaches us to think in reverse, using various techniques. It also teaches us how to remember previous incarnations. It would seem the 'Divining of Destiny' is to know about one's previous lives and the mass of karma behind one. To pass this test one must know one's immediate present in relation to the entirety of one's complete cycle of incarnations.

‫ צ‬Test Five: The Adoration under the Starry Heaven.

Liber XI, NV (from Liber CCXX).

I feel uncomfortable explaining part of The Book of the Law, however I will quote a line from it and allow the reader to make up his or her own mind. Here is Liber 220 1:61 “But to love me is better than all things: if under the night stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the Serpent flame therein, thou shalt come a little to lie in my bosom. For one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. Ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in spendour & pride; but always in the love of me, and so shall ye come to my joy. I charge you earnestly to come before me in a single robe, and covered with a rich headdress. I love you! I yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and purple, and drunkenness of the innermost sense, desire you. Put on the wings, and arouse the coiled splendour within you: come unto me!”

‫ פ‬Test Six: The Destruction of the House of God.

Liber XVI.

Liber 16 has the title Liber Tvrris vel Domvs Dei. The basic practise is to destroy thoughts as they arise. Peh, the Hebrew letter of this Path, means 'mouth', which in this sense means that which creates thoughts via words. It is these thoughts/words that must be destroyed in their inception. Success in the sixth test would imply an ability to stop thinking completely. It may not be a coincidence that the sixth Sphere is Tiphereth represents the silent centre of the Tree of Life.

‫ ע‬Test Seven: The Sabbath of the Adepts.

Liber CCCLXX.

This Sabbath is from a Thelemic Holy Book, Liber A'ASH vel Capriconi Pneumatici sub figura CCCLXX. This rite is sexual and mystical in nature. This test is one of sex magick. We remember that the Tarot Trump corresponding to Ayin is The Devil, and one this Trump we clearly see an erect phallus symbolised. I am unsure what success in this test would mean.

‫ ס‬Test Eight:

Skrying in the Spirit Vision: The Ladder of Jacob. Liber O.

To my mind skrying is peering into other planes. I think of this as using a medium of crystal gazing, but I know other magicians skry without trappings. Samekh, the Hebrew letter of this test, means 'prop', and we can think of a 'ladder' as a type of prop. I am not sure but climbing the 'Ladder of Jacob' might involve tracing the Elemental Hexagrams of the seven planets. Success in skrying might mean being able to look at hidden things, and this being verified scientifically.

Regarding Jacob's Ladder I quote Genesis 28:10-19: “Jacob left Beersheba, and went toward Haran. He came to the place and stayed there that night, because the sun had set. Taking one of the stones of the place, he put it under his head and lay down in that place to sleep. And he dreamed, and behold, there was a ladder set up on the earth, and the top of it reached to heaven; and behold, the angels of God were ascending and descending on it! And behold, the Lord stood above it [or "beside him"] and said, "I am the Lord, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your descendants; and your descendants shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and by you and your descendants shall all the families of the earth bless themselves. Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done that of which I have spoken to you." Then Jacob awoke from his sleep and said, "Surely the Lord is in this place; and I did not know it." And he was afraid, and said, "This is none other than the house of God, and this is the gate of heaven.”

‫ נ‬Test Nine: The Preparation of the Corpse for the Tomb.

Liber XXV.

There is some confusion about this Liber XXV. I quote Frater T.S. from Nu Isis Working Group: “The citation here makes no sense if Liber XXV is taken as being the Star Ruby. In Liber XIII, the practice of mahasatipatthana (a form of Buddhist meditation) is ascribed to this path, and Liber CCVI also refers to a Liber XXV concerned with this. It has not been traced. Liber XIII refers the aspirant to Science and Buddhism (in The Sword of Song) for mahasatipattthana.”

‫ מ‬Test Ten: The Sleep of Siloam.

Liber CDLI.

As it is very to the point we do not have to sacrifice much space to include this Liber in full:

LIBER CDLI Class B (The 15th Chapter of Liber CDXIV) XV Of Eroto-comatose Lucidity The Candidate is made ready for the Ordeal by general athletic training, and by feasting. On the appointed day he is attended by one or more chosen and experienced attendants whose duty is (a) to exhaust him sexually by every known means (b) to rouse him sexually by every known means. Every device and artifice of the courtesan is to be employed, and every stimulant known to the physician. Nor should the attendants reck of danger, but hunt down ruthlessly their appointed prey. Finally the Candidate will into a sleep of utter exhaustion, resembling coma, and it is now that delicacy and skill must be exquisite. Let him be roused from this sleep by stimulation of a definitely and exclusively sexual type. Yet if convenient, music wisely regulated will assist. The attendants will watch with assiduity for signs of waking; and the moment these occur, all stimulation must cease instantly, and the Candidate be allowed to fall again into sleep; but no

sooner has this happened than the former practice is resumed. This alteration is to continue indefinitely until the Candidate is in a state which is neither sleep nor waking, and in which his Spirit, set free by perfect exhaustion of the body, and yet prevented from entering the City of Sleep, communes with the Most High and the Most Holy Lord God of its being, maker of heaven and earth. The Ordeal terminates by failure---the occurence of sleep invincible--- or by success, in which ultimate waking is followed by a final performance of the sexual act. The Initiate may then be allowed to sleep, or the practice may be renewed and persisted in until death ends all. The most favourable death is that occurring during the orgasm, and is called Mors Justi. As it is written: Let me die the death of the Righteous, and let my last end be like his!

I have never experienced the Sleep of Siloam, and I think it typical of Crowley to have given us the keys to fucking someone to death.

‫ ט‬Test Eleven: The Protection of the Sphere.

Liber O.

In a newer version of Liber 868 this test corresponds to Tarot Trump eight rather than eleven. This is because Crowley had not switched the numerical attributions of Lust and Adjustment (previously called Strength and Justice). I think the Sphere in question is Tiphereth as Sol rules Leo, and the Lion is the astrological ruler of the Lust Trump. Supposedly if one had the protection of the sun then one would be indestructable. Excuse my overblown language and lack of understanding of this test.

‫ כ‬Test Twelve: The Evocation of the Mighty Ones.

Liber

There is no Liber for this grand evocation. It seems the original redaction of the Liber did not include a catalogue number to help in this test. Evocation is 'calling forth' whilst invocation is 'calling in'. This test may mean 'evocation to visible appearance'. The 'mighty ones' probably refer to the Egyptian pantheon; perhaps the Greek/Roman pantheon. However I am unsure.

‫ י‬Test Thirteen: The Absorbtion of the Emanations.

Liber DCCCXXXI.

This book is indeed signified being called Liber Yod and the letter of the test is Yod. 'Emanation' is another term for 'Sephiroth'. Therefore this test refers to the First Method of the three detailed in this Liber. This involves systematically banishing the Five Elements, the seven planets, the Zodiac Signs and then the Sephiroth. We can assume that to pass this test one would have to undergo subjective changes as well as merely performing the ritual with only objective perfection.

‫ ל‬Test Fourteen: The Passing of the Hall of the Balances.

Liber XXX.

Liber 30 is a philosophical treatise on practical morality and ethics. I am totally unsure what this test involves.

‫ ח‬Test Fifteen: The Ritual of the Holy Graal.

Liber CLVI.

This Liber is a Thelemic Holy Book, normally referred to as Liber Cheth. It deals with a particularly harsh form of crossing the Qabalistic Abyss, from the Sphere of Mars to that of Saturn. I am unsure of a 'ritual' of the Holy Graal but it would probably be sexual in nature. It would involve death, sacrifice and recklessness. This may sound mad but to complete this test one would have to die; beyond that I do not feel qualified to speak.

‫ ז‬Test Sixteen: The Utterance of the Pythoness.

Liber MCXXXIX.

I quote Frater T. S. of the Nu Isis Working Group: “No paper with this number is cited anywhere else, nor has any such paper been published (it has been alleged to me that a Liber ‫ בהית הזין‬vel Fatum Pythonissæ sub figura MCXXXIX survives in TS. in a private collection, but I have no account of its contents; it may have been written by someone involved in a later A\A\ group as a retro-fit to this reference).”

‫ ו‬Test Seventeen: The Forthcoming of the Hierophant.

Liber VIII. (8th Æthyr in Liber 418).

Liber 8 has already been reproduced above in the treatment on Article 15. This is a Liber that details a very long ritual that is performed over serveral months. I am unsure how this test would be taken.

‫ ה‬Test Eighteen: The Formulation of the Flaming Star.

Liber V.

This is an elaborate circle casting. It is technically within most people's grasp so we can safely assume the test is more than merely performing it without any hiccups. Perhaps the 'formulation' spoken of is an actual visible appearance of a pentagram. I have heard that some magicians can do this.

‫ ד‬Test Nineteen: The Incarnation of the Inmost Light.

Liber DLV Had (from Liber CCXX).

I simply quote a little from Liber Had: “32. Summary continued. The Results. 1.Peculiar automatic breathing begins. 2.A light appears. 3.Samadhi of the two Infinites within aspirant. 4.Intensification of 3 on repetition. 5.Prolongation of life. 6.Death becomes the climax of the practice.” Both Liber Had and Liber NV are some the most ostensibly straightforward Libri.

‫ ג‬Test Twenty: The Supreme Ecstasy of Purity. Liber LXXXIII. ‫ ב‬Test Twenty-One: The Universal Affirmations and Denials. Liber B (I.). ‫ א‬Test Twenty-Two: The transcending of all these; yea, the transcending of all these. I feel totally unqualified to comment on the last three tests.

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. I quote from A Glossary of Thelema: “ABYSS, ORDEAL OF THE The deciding point between the two higher Orders in the A.·. A.·., the R.·. C.·. and the S. S.; respectively the ‘college of adepts’, and the ‘circle of invisible masters’. The Veil of the Abyss is a supposed horizontal intersection through the ‘non Sephira’ of Daäth ( ‫דעת‬ ), which must be rendered by the aspiring Adept wishing to attain to the Supernal Triad, the highest Spheres on the Tree of Life; which correspond to the Grades: Magister Templi, Magus and Ipsissimus. Members undertaking the Ordeal are known as ‘Babes of the Abyss’, which like Daäth, is not a numbered Grade. Crowley admits that in this state it is futile to make any effort at all, the only forces helping you through being a) the mass of your karma, and b) the attraction of Binah ( ‫) בינה‬, the third, and in this connection – the next, Sphere. The general theme has three aspects: a) the renunciation of Adeptship, that is recognizing attachment to magical powers and hidden knowledge as unnecessary to the Great Work, indeed as probable fetters, which must be discarded eventually; and b) the moral decision to choose life as a true Master, who is indifferent, enlightened and unselfish, or c) perceive the Abyss as horrible and terrifying, seeing it pulling your inmost self into oblivion and destruction. Those who fear the destruction of the personality in the Abyss, and will do anything to avoid themselves being ‘sucked in’ to all-consuming darkness, eventually become what is known as a ‘Black Brother’, or a ‘Brother of the Left Hand Path’. This spiritual ultimatum is a recurring theme in Crowley’s theology, and indeed this magical system in general can be seen as an initiatory school that brings to the surface, very quickly, one’s inherent nature towards good, or towards evil. ABYSS, THE VEIL OF THE This Veil separates the Supernal Triad of the Tree of Life (Kether, Chokmah and Binah), the first three Spheres, from the seven lower ones. It intersects Daäth ( ‫) דעת‬ the invisible Sephirah (also called the ‘psuedo Sephirah’, the ‘Sephirah which is not a Sephirah’ et al). To cross this Veil means, in terms of initiation, to have become a Master, rather than just an Adept. ‘Below the Abyss contradiction is division, above the Abyss contradiction is unity.’ The dogma of Daäth is that it was created after the fall of Adam, when Kether ( ‫) כתר‬, the uppermost Sphere, was disconnected from ‘reality’, so that the decimal scale would still be existent, and ‘balance ‘stablished in the Void’ [sic]. To ‘cross over’ this Veil is sometimes defined as the ‘renunciation of Adeptship’, and is tantamount to complete losing one’s ego and identity, and it is sometimes referred to as the Ordeal (or sometimes ‘Adventure’) of the Abyss. A great deal of Crowley’s philosophical writing revolves around the inherent nebulosity of all concepts, and he stated that, ‘an idea is only true when it contains an inherent contradiction within itself.’ Crowley has not only thrashed out conceptual relativity, but prescribes an intellectual method of experiencing it in Liber 474. See Oath of the Abyss.” The Oath of a Magister Templi is sometimes called 'The Oath of the Abyss', it is very to the point:

The Oath of a Magister Templi

I, __________________, a member of the Body of God, hereby bind myself on behalf of the Whole Universe, even as we are now physically bound unto the cross of suffering: that I will lead a pure life, as a devoted servant of the Order: that I will understand all things: that I will love all things: that I will perform all things and endure all things: that I will continue in the Knowledge and Conversation of my Holy Guardian Angel: that I will

work without attachment: that I will work in truth: that I will rely only upon myself: that I will interpret every phenomenon as a particular dealing of God with my soul. And if I fail herein, may my pyramid be profaned and the Eye closed to me. Witness my hand [motto] __________________________

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. It would seem that 'genethhacal' cannot be found on the internet anywhere. However 'genethliacal' can, and by New Aeon English Qabalah equals 145 the same as 'vicinity' and 'consecrated'. I include below an overview from Wikipedia: “Natal astrology, also known as genethliacal astrology, is the system of astrology based on the concept that each individual's personality or path in life can be determined by constructing a natal chart for the exact date, time, and location of that individual's birth. Natal astrology can be found in the Indian or Jyotish, Chinese and Western astrological traditions. In horoscopic astrology an individual's personality is determined by the construction of the horoscope or birth chart for the particular individual involved (known as the native), showing the positions of the sun, moon, planets, ascendant, midheaven, and the angles or aspects among them. Once the horoscope has been constructed the process of interpretation can begin, which involves building a complete picture of the personality of the subject, or native. Interpretation involves three main steps: noting the important features of the chart, and the processes of chart weighting and chart shaping. Chart weighting involves noting the distribution of zodiac signs and houses in the chart, and the significance of this to the overall personality of the native. Chart shaping involves assessing the placement of the planets by aspect and position in the chart, and noting any significant patterns which occur between them. Astrology is generally considered a pseudoscience by the scientific community. What little statistical evidence exists fails to show a correlation between natal birth charts and real world consequences.” Find below the natal horoscope for the advent of the New Aeon, that is March 20th 1904 7:58pm EST.

There is a relatively new occult science called Astrocartography. Using a program called Astrlog 5.40 I calculated where the planetary zeniths were at the advent of the New Aeon. I input into this program: the 20th March 1904, 7:58pm EST (with no daylight savings time). Although I am unsure if it makes any difference I also input Cairo, Egypt; that is 31:23 East and 30:05 North. The software gave me the longitudes and latitudes of 15 different heavenly bodies at this precise time. I have included a table of coordinates and a rough illustration to give you an idea. (Note that in the illustration the points indicated by the glyphs are just at their very bottoms.) Heavenly Body

Longitude

Latitude

Sol

167 E

0S

Luna

151 W

12 N

Mercury

163 E

4S

Venus

141 E

12 S

Mars

177 W

7N

Jupiter

172 E

1N

Saturn

127 E

16 S

Uranus

77 E

24 S

Neptune

99 W

22 N

Pluto

114 W

15 N

Chiron

107 E

14 S

Ceres

67 E

19 S

Pallas

56 E

14 N

Juno

110 E

9S

Vesta

126 W

20 N

Each one of these zenith points can be extended in a great circle of the same longitude but differing latitude. Below is a list of cities that share longitude, with a slight margin in some cases, with the planetary zeniths: Sol – 167 E = Kingston, Norfolk Island, Australia. Luna – 151 W = Anchorage, Alaska, United States Mercury – 163 E = n/a Venus – 141 E = Sapporo, Hokkaido, Japan Mars – 177 W = Adak, Alaska, United States & Mata-Uta, Wallis and Futana, France Jupiter – 172 E = Christchurch, New Zealand Saturn – 127 E = Seoul, South Korea & Wonsan, North Korea & Naha, Japan Uranus – 77 E = Trivandrum, Shimla, New Delhi, Bangalore all in India Neptune – 99 W = San Antonio, Texas, United States & Mexico City, Mexico & Acapulco, Mexico Pluto – 114 W = Calgary, Canada & Yellow Knife, Canada Chiron – 107 E = Hue, Vietnam & Bandung, Indonesia Ceres – 67 E = Karachi, Pakistan Pallas – 56 E = Ufa, Russia & Perm, Russia Juno – 110 E = Kuchang, Malaysia & Yogyakarta, Indonesia & Semarang, Indonesia Vesta – 126 W = n/a This gives us 26 cities which may or may not be suitable for an Abbey of Thelema. According to the internet there is an O.T.O. Encampment in Anchorage. I also plotted the intersections of longitude and latitude of all 15 bodies and made a note of the coordinates wherever they met over land; most of the intersections were above water and thus ignored. The latitude of Sol was 0 south and intersected

the longitude of Juno (110 east)

The latitude of Luna was 12 north and intersected

the longitude of Uranus (77 east)

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the longitude of Chiron (107 east)

The latitude of Mercury was 4 south and intersected

the longitude of Venus (141 east)

The latitude of Jupiter was 1 north and intersected

the longitude of Juno (110 east)

The latitude of Uranus was 24 south and intersected

the longitude of Saturn (127 east)

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The latitude of Neptune was 22 north and intersected

the longitude of Venus (141 east) the longitude of Pallas (56 east)

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the longitude of Uranus (77 east)

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the longitude of Chiron (107 east)

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the longitude of Juno (110 east)

The latitude of Pluto was 15 north and intersected “

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the longitude of Uranus (77 east) the longitude of Chiron (107 east)

The latitude of Chiron was 14 south and intersected

the longitude of Saturn (127 east)

The latitude of Ceres was 19 south and intersected

the longitude of Saturn (127 east)

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The latitude of Pallas was 14 north and intersected “

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the longitude of Venus (141 east) the longitude of Uranus (77 east) the longitude of Chiron (107 east)

The latitude of Juno was 9 south and intersected

the longitude of Venus (141 east)

The latitude of Vesta was 20 north and intersected

the longitude of Pallas (56 east)

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the longitude of Neptune (99 west)

I believe that my astrocartographical look at things reveals one perfect correspondence. This is where the Mercury latitude of 4 degrees south intersects the Venus longitude of 141 east. This lines up perfectly with the borderline between Papua New Guinea and Papua . It also is, Qabalistically speaking, the Path between Venus and Mercury, or Netzach and Hod, and that is of course The Tower of the Tarot deck.

I think Papua New Guinea is signified rather than Papua as it is a Commonwealth country. I have copied and pasted the article on PNG from www.wikipeida.org:

Papua New Guinea Papua New Guinea (PNG; /ˈpæpə njuː ˈɡɪniː/ PAP-pə-new-GHIN-ee; Tok Pisin: Papua Niugini;Hiri Motu: Papua Niu Gini), officially the Independent State of Papua New Guinea, is an Oceanian country that occupies the eastern half of the island of New Guinea and its offshore islands in Melanesia, a region of the southwestern Pacific Ocean north of Australia. Its capital, located along its southeastern coast, is Port Moresby. The western half of New Guinea forms the Indonesian provinces of Papua and West Papua. Papua New Guinea is one of the most culturally diverse countries in the world; 848 languages are listed for the country, of which 12 have no known living speakers. Most of the population of over 7 million people live in customary communities, which are as diverse as the languages. It is also one of the most rural, as only 18 per cent of its people live in urban centres. The country is one of the world's least explored, culturally and geographically, and many undiscovered species of plants and animals are thought to exist in the interior. Strong growth in Papua New Guinea's mining and resource sector has led to the country becoming the sixth fastest-growing economy in the world as of 2011. Many people in the country live in extreme poverty when measured in terms of money, with about one-third of the population living on less than US$1.25 per day. At the local level, the majority of the population still live in strong customary societies and - while social life is overlaid with traditional religious cosmologies and modern practices, including conventional primary education – customary subsistence-based agriculture remains fundamental. These societies and clans are explicitly acknowledged within the nation's constitutional framework. The Papua New Guinea Constitution expresses the wish for "traditional villages and communities to remain as viable units of Papua New Guinean society" and for active steps to be taken in their continuing importance to local and national community life. At the national level, after being ruled by three external powers since 1884, Papua New Guinea established its sovereignty in 1975 following 70 years of Australian administration. It became a separate Commonwealth realm with Queen Elizabeth II as its head of state and became a member of the Commonwealth of Nations in its own right.

History Humans first arrived in Papua New Guinea around 42,000 – 45,000 years BP. Agriculture was independently developed in the New Guinea highlands around 7000 BC, making it one of the few areas in the world where people independently domesticated plants. A major migration of Austronesian speaking peoples to coastal regions of New Guinea took place around 500 BC. This has been correlated with the introduction of pottery, pigs, and certain fishing techniques. More recently, in the 18th century, the sweet potato was brought to New Guinea, having been introduced to the Moluccas by Portuguese traders, who obtained it from South America. The far higher crop yields from sweet potato gardens radically transformed traditional agriculture; sweet potato largely supplanted the previous staple, taro, and gave rise to a significant increase in population in the highlands.

Although headhunting and cannibalism have been practically eradicated, in the past they were practised in many parts of the country as part of rituals related to warfare and taking in enemy spirits or powers. For example, in 1901, on Goaribari Island in the Gulf of Papua, a missionary, Harry Dauncey, found 10,000 skulls in the island's Long Houses. According to the writer Marianna Torgovnick, "The most fully documented instances of cannibalism as a social institution come from New Guinea, where head-hunting and ritual cannibalism survived, in certain isolated areas, into the Fifties, Sixties, and Seventies, and still leave traces within certain social groups." Little was known in Europe about the island until the 19th century, although Portuguese and Spanish explorers, such as Dom Jorge de Meneses and Yñigo Ortiz de Retez, had encountered it as early as the 16th century. Traders from Southeast Asia had visited New Guinea beginning 5,000 years ago to collect bird of paradise plumes. The country's dual name results from its complex administrative history before independence. The word papua is derived from an old local term of uncertain origin. "New Guinea" (Nueva Guinea) was the name coined by the Spanish explorer Yñigo Ortiz de Retez. In 1545, he noted the resemblance of the people to those he had earlier seen along the Guineacoast of Africa. Guinea, on its turn, is etymologically derived from Portuguese word Guiné. In the nineteenth century, Germany ruled the northern half of the country as a colony for some decades, beginning in 1884, as German New Guinea. The southern half was colonised in the same year by the United Kingdom as British New Guinea. In 1904 with the passage of the Papua Act, 1905, it transferred this territory to the newly formed Commonwealth of Australia, which took on its administration. Additionally, from 1905, British New Guinea was renamed the Territory of Papua. During World War I, German New Guinea was occupied by Australia, which after the war was given a League of Nations Mandate to administer it. Papua, by contrast, was deemed to be an External Territory of the Australian Commonwealth, though as a matter of law it remained a British possession. This was significant for the country's post-independence legal system. The difference in legal status meant that up, until 1949, Papua and New Guinea had entirely separate administrations, both controlled by Australia. The New Guinea campaign (1942–1945) was one of the major military campaigns of World War II. Approximately 216,000 Japanese, Australian, and US servicemen died. After World War II, the two territories were combined into the Territory of Papua and New Guinea, which later was simply referred to as "Papua New Guinea". However, certain statutes continued to have application only in one of the two territories. This territorial difference of law was complicated further by the adjustment of the former boundary among contiguous provinces with respect to road access and language groups. Some of the statutes apply only on one side of a boundary that no longer exists. The natives of Papua appealed to the United Nations for oversight and independence. The nation established independence from Australia on 16 September 1975, and maintain close ties. (Australia continues as the largest aid donor to Papua New Guinea). Papua New Guinea was admitted to membership in the United Nations on 10 October 1975. A secessionist revolt in 1975–76 on Bougainville Island resulted in an eleventh-hour modification of the draft Constitution of Papua New Guinea to allow for Bougainville and the other eighteen districts to have quasi-federal status as provinces. A renewed uprising started in 1988 and claimed 20,000 lives until it was resolved in 1997. Following the revolt, the autonomous Bougainville elected Joseph Kabui as president in 2005 and he served until 2008. He was succeeded by his deputy John Tabinaman, who continued to be re-elected as leader until the election of December 2008, which James Tanis won.

Anti-Chinese rioting involving tens of thousands of people broke out in May 2009. The initial spark was a fight between Chinese and Papua New Guinean workers at a nickel factory under construction by a Chinese company. Native resentment against Chinese ownership of numerous small businesses and their commercial success led to the rioting. The Chinese have traditionally been merchants in Papua New Guinea.

Politics Papua New Guinea is a Commonwealth realm; as such Queen Elizabeth II acts as its Sovereign and Head of State. It was expected by the constitutional convention, which prepared the draft constitution, and by Australia, the outgoing metropolitan power, that Papua New Guinea would choose not to retain its link with the Commonwealth monarchy. The founders, however, considered that imperial honours had a cachet that the newly independent state would not be able to confer with a purely indigenous honours system, so the monarchy was retained. The Queen is represented by the Governor-General of Papua New Guinea, currently Sir Michael Ogio. Papua New Guinea and the Solomon Islands are unusual among Commonwealth realms in that Governors-General are selected by the legislature rather than by the executive branch. Actual executive power lies with the Prime Minister, who heads the cabinet of 31 MPs from the ruling Coalition, which make up the government. The current Prime Minister is Peter O'Neill. The unicameral National Parliament has 111 seats, of which 22 are occupied by the governors of the 21 provinces (2 new ones were approved by Parliament in 2012) and the National Capital District (NCD). Candidates for members of parliament are voted upon when the prime minister asks the Governor-General to call a national election, a maximum of five years after the previous national election. In the early years of independence, the instability of the party system led to frequent votes of no confidence in Parliament with resulting changes of the government of the day, but with referral to the electorate, through national elections only occurring every five years. In recent years, successive governments have passed legislation preventing such votes sooner than 18 months after a national election and within 12-month of the next election, and in December 2012 the first 2 (of 3) readings were passed to prevent votes of no confidence occurring within the first 30 months. This restriction on votes of no confidence has arguably resulted in greater stability, although perhaps at a cost of reducing the accountability of the executive branch of government. Elections in PNG attract large numbers of candidates. After independence in 1975, members were elected by the first past the post system, with winners frequently gaining less than 15% of the vote. Electoral reforms in 2001 introduced the Limited Preferential Vote system (LPV), a version of the Alternative Vote. The 2007 general election was the first to be conducted using LPV. In foreign policy, Papua New Guinea is a member of the Commonwealth of Nations, Pacific Islands Forum and the Melanesian Spearhead Group (MSG) of countries and was accorded Observer status within ASEAN in 1976, followed later by Special Observer status in 1981. It is also a member of APEC and an ACP country, associated with the European Union. Since August 2011, there was a political crisis between the parliament-elect Prime Minister, Peter O'Neill (voted into office by a large majority of MPs) and Sir Michael Somare, who was deemed by the Supreme Court (in a December Opinion, 3:2) to retain office. The stand-off between Parliament and the Supreme Court continued until the July 2012 National Elections, with legislation passed effectively removing the Chief Justice and subjecting the Supreme Court members to greater control by the Legislature, as well as a series of other laws passed, for example limiting the age for a Prime Minister. The confrontation reached a peak, with the Deputy Prime Minister entering the Supreme Court, during a hearing, escorted by some police, ostensibly to 'arrest' the Chief Justice. There was strong pressure amongst some MPs to defer the National Elections for a further six months-1-year, although their powers to do that were highly questionable. The Parliament-elect 'Prime Minister' and other cooler-headed MPs carried the votes for the writs for the new Election to

be issued, slightly late, but for the Election itself to occur on time, thereby avoiding a continuation of the Constitutional Crisis. The crisis was tense at times, but largely restricted to the political and legal fraternity, plus some police factions, but the public and public service (including most police and military) standing back. It was a period when, with increased telecommunication access and use of social media (notably Facebook and mobile phones) the public and students played some part in helping maintain restraint and demanding the leadership to adhere to Constitutional processes and not to defer the Elections and the people's say in who should be their legitimate representatives for the next five years. Under an Amendment of 2002, the leader of the party winning the largest number of seats in the Election is invited by the Governor-General to form the Government, if he can muster the necessary majority in Parliament. The process of forming such a coalition in PNG, where there is little ideologically binding parties together, involves considerable horse trading right up until the last moment. Peter O'Neil emerged as Papua New Guinea's Prime Minister after the July 2012 Election, and formed a Government with the former Governor of East New Britain Province, Leon Dion as Deputy Prime Minister.

Law The unicameral Parliament enacts legislation in the same manner as in other jurisdictions that have "cabinet," "responsible government," or "parliamentary democracy": it is introduced by the executive government to the legislature, debated and, if passed, becomes law when it receives royal assent by the Governor-General. Most legislation is actually regulation implemented by the bureaucracy under enabling legislation previously passed by Parliament. All ordinary statutes enacted by Parliament must be consistent with the Constitution. The courts have jurisdiction to rule on the constitutionality of statutes, both in disputes before them and on a reference where there is no dispute but only an abstract question of law. Unusual among developing countries, the judicial branch of government in Papua New Guinea has remained remarkably independent, and successive executive governments have continued to respect its authority. The "underlying law" (Papua New Guinea's common law) consists of principles and rules of common law and equity in England common law as it stood on 16 September 1975 (the date of Independence), and thereafter the decisions of PNG's own courts. The courts are directed by the Constitution and, latterly, the Underlying Law Act, to take note of the "custom" of traditional communities, with a view to determining which customs are common to the whole country and may be declared also to be part of the underlying law. In practice, this has proved extremely difficult and has been largely neglected. Statutes are largely adapted from overseas jurisdictions, primarily Australia and England. Advocacy in the courts follows the adversarial pattern of other common law countries. This national court system used in towns and cities is supported by a village court system in the more remote areas. The law underpinning the village courts is 'customary law' and these courts are discussed further on the Law of Papua New Guinea page.

Human rights Papua New Guinea is often labelled as potentially the worst place in the world for gender violence. A 2013 study in The Lancet found that 41% of men on Bougainville Island, Papua New Guinea, reported having raped a non-partner while 14.1% reported having committed gang rape. According to UNICEF, nearly half of reported rape victims are under 15 years of age and 13% are under 7 years of age while a report by ChildFund Australia citing former Parliamentarian Dame Carol Kidu claimed 50% of those seeking medical help after rape are under 16, 25% are under 10 and 10% are under 8.

Administrative divisions Papua New Guinea is divided into four regions, which are not the primary administrative divisions but are quite significant in many aspects of government, commercial, sporting and other activities. The nation has 22 province-level divisions: twenty provinces, the Autonomous Region of Bougainville and the National Capital District. Each province is divided into one or more districts, which in turn are divided into one or more Local Level Government areas. Provinces are the primary administrative divisions of the country. Provincial governments are branches of the national government – Papua New Guinea is not a federation of provinces. The province-level divisions are as follows:

1. Central 2. Chimbu (Simbu) 3. Eastern Highlands 4. East New Britain 5. East Sepik 6. Enga 7. Gulf 8. Madang 9. Manus 10. Milne Bay 11. Morobe

12. New Ireland 13. Northern (Oro Province) 14. Bougainville (autonomous region) 15. Southern Highlands 16. Western Province (Fly) 17. Western Highlands 18. West New Britain 19. West Sepik (Sandau) 20. National Capital District 21. Hela 22. Jiwaka

In 2009, Parliament approved the creation of two additional provinces: Hela Province, consisting of part of the existing Southern Highlands Province, and Jiwaka Province, formed by dividing Western Highlands Province. Jiwaka and Hela officially became separate provinces on 17 May 2012.

Geography At 462,840 km2 (178,704 sq mi), Papua New Guinea is the world's fifty-fourth largest country. Including all its islands, it lies between latitudes 0° and 12°S, and longitudes 140°and 160°E. The country's geography is diverse and, in places, extremely rugged. A spine of mountains, the New Guinea Highlands, runs the length of the island of New Guinea, forming a populous highlands region mostly covered with tropical rainforest, and the long Papuan Peninsula, known as the 'Bird's Tail'. Dense rainforests can be found in the lowland and coastal areas as well as very large wetland areas surrounding the Sepik and Fly rivers. This terrain has made it difficult for the country to develop transportation infrastructure. Some areas are accessible only on foot or by aeroplane. The highest peak is Mount Wilhelm at 4,509 metres (14,793 ft). Papua New Guinea is surrounded by coral reefs which are under close watch, in the interests of preservation.

The country is situated on the Pacific Ring of Fire, at the point of collision of several tectonic plates. There are a number of active volcanoes, and eruptions are frequent. Earthquakes are relatively common, sometimes accompanied by tsunamis. The mainland of the country is the eastern half of New Guinea island, where the largest towns are also located, including Port Moresby (capital) and Lae; other major islands within Papua New Guinea include New Ireland, New Britain, Manus and Bougainville. Papua New Guinea is one of the few regions close to the equator that experience snowfall, which occurs in the most elevated parts of the mainland.

Ecology Papua New Guinea is part of the Australasia ecozone, which also includes Australia, New Zealand, eastern Indonesia, and several Pacific island groups, including the Solomon Islands and Vanuatu. Geologically, the island of New Guinea is a northern extension of the Indo-Australian tectonic plate, forming part of a single land mass which is Australia-New Guinea (also called Sahul orMeganesia). It is connected to the Australian segment by a shallow continental shelf across the Torres Strait, which in former ages had lain exposed as a land bridge, particularly during ice ages when sea levels were lower than at present. Consequently, many species of birds and mammals found on New Guinea have close genetic links with corresponding species found in Australia. One notable feature in common for the two landmasses is the existence of several species of marsupial mammals, including some kangaroos and possums, which are not found elsewhere. Many of the other islands within PNG territory, including New Britain, New Ireland, Bougainville, the Admiralty Islands, the Trobriand Islands, and the Louisiade Archipelago, were never linked to New Guinea by land bridges. As a consequence, they have their own flora and fauna; in particular, they lack many of the land mammals and flightless birds that are common to New Guinea and Australia. Australia and New Guinea are portions of the ancient super continent of Gondwana, which started to break into smaller continents in the Cretaceous era, 66–130 million years ago. Australia finally broke free from Antarctica about 45 million years ago. All the Australasian lands are home to the Antarctic flora, descended from the flora of southern Gondwana, including the coniferous podocarps and Araucaria pines, and the broadleafed southern beech (Nothofagus). These plant families are still present in Papua New Guinea. As the Indo-Australian Plate (which includes landmasses of India, Australia, and the Indian Ocean floor in between) drifts north, it collides with the Eurasian Plate. The collision of the two plates pushed up the Himalayas, the Indonesian islands, and New Guinea's Central Range. The Central Range is much younger and higher than the mountains of Australia, so high that it is home to rare equatorial glaciers. New Guinea is part of the humid tropics, and many Indomalayan rainforest plants spread across the narrow straits from Asia, mixing together with the old Australian and Antarctic floras. PNG includes a number of terrestrial ecoregions: •Admiralty Islands lowland rain forests – forested islands to the north of the mainland, home to a distinct flora. •Central Range montane rain forests •Huon Peninsula montane rain forests •Louisiade Archipelago rain forests •New Britain-New Ireland lowland rain forests •New Britain-New Ireland montane rain forests •New Guinea mangroves

•Northern New Guinea lowland rain and freshwater swamp forests •Northern New Guinea montane rain forests •Solomon Islands rain forests (includes Bougainville Island and Buka) •Southeastern Papuan rain forests •Southern New Guinea freshwater swamp forests •Southern New Guinea lowland rain forests •Trobriand Islands rain forests •Trans Fly savanna and grasslands •Central Range sub-alpine grasslands At current rates of deforestation, more than half of the country's forests could be lost or seriously degraded by 2021, according to a new satellite study of the region. Nearly one-quarter of Papua New Guinea's rainforests were damaged or destroyed between 1972 and 2002. Three new species of mammals were discovered in the forests of Papua New Guinea by an Australian lead expedition. A small wallaby, a large eared mouse and shrew like marsupial were discovered. The expedition was also successful in capturing photographs and video footage of some other rare animals such as the Tenkile tree kangaroo and the Weimang tree kangaroo.

Economy Papua New Guinea is richly endowed with natural resources, including mineral and renewable resources, such as forests, marine (including a large portion of the world's major tuna stocks), and in some parts agriculture. The rugged terrain — including high mountain ranges and valleys, swamps and islands — and high cost of developing infrastructure, combined with other factors (including serious law and order problems in some centres and the system of customary land title) makes it difficult for outside developers. Local developers are handicapped by years of deficient investment in education, health, ICT and access to finance. Agriculture, for subsistence and cash crops, provides a livelihood for 85% of the population and continues to provide some 30% of GDP. Mineral deposits, including gold, oil, and copper, account for 72% of export earnings. Oil palm production has grown steadily over recent years (largely from estates and with extensive outgrower output), with palm oil now the main agricultural export. In households participating, coffee remains the major export crop (produced largely in the Highlands provinces), followed by cocoa and coconut oil/copra from the coastal areas, each largely produced by smallholders and tea, produced on estates and rubber. The Iagifu/Hedinia Field was discovered in 1986 in the Papuan fold and thrust belt. Former Prime Minister Sir Mekere Morauta tried to restore integrity to state institutions, stabilise the kina, restore stability to the national budget, privatise public enterprises where appropriate, and ensure ongoing peace on Bougainville following the 1997 agreement which ended Bougainville's secessionist unrest. The Morauta government had considerable success in attracting international support, specifically gaining the backing of the IMF and the World Bank in securing development assistance loans. Significant challenges face Prime Minister Sir Michael Somare, including gaining further investor confidence, continuing efforts to privatise government assets, and maintaining the support of members of Parliament. In March 2006, the United Nations Development Programme Policy called for Papua New Guinea's designation of developing country to be downgraded to least-developed country because of protracted economic and social stagnation. However, an evaluation by the International Monetary Fund in late 2008 found that "a combination of prudent fiscal and monetary policies, and high global prices for mineral commodity exports, have underpinned Papua New Guinea's recent buoyant economic growth and macroeconomic stability. By 2012 PNG had enjoyed a decade of positive economic growth, at over 6% since 2007, even during the Global Financial Crisis years of 2008/9. PNG's Real GDP growth rate as at 2011 was 8.9%., and 9.2% for 2012, according to the Asian Development Bank. This economic growth has been primarily attributed to strong

commodity prices, particularly mineral but also agricultural, with the high demand for mineral products largely sustained even during the crisis by the buoyant Asian markets a booming mining sector, and particularly since 2009 by a buoyant outlook and the construction phase for natural gas exploration, production, and exportation in liquefied form (Liquefied Natural Gasor "LNG") by LNG tankers (LNG carrier), all of which will require multi-billion-dollar investments (exploration, production wells, pipelines, storage, liquefaction plants, port terminals, LNG tanker ships). The first major gas project is the PNG LNG project of a consortium led by ExxonMobil, scheduled to commence production in late 2014, for export largely to China, Japan, South Korea and other Asian countries. This ExxonMobil-led consortium includes a PNG company named Oil Search, based in Port Moresby, which has a 29% share. A second major project is based on initial rights held by the French oil and gas major Total S.A. and the US company InterOil Corp. (IOC), which have partly combined their assets after Total agreed in December 2013 to purchase 61.3% of IOC's Antelope and Elk gas fields rights, with the plan to develop them starting in 2016, including the construction of a liquefaction plant to allow export of LNG. Total S.A. has separately another joint operating agreement with the PNG company Oil Search. The Anglo-Dutch major Royal Dutch Shell has indicated in 2011 that it is considering the possibility of investing in gas exploration and production in Papua New Guinea. Further gas and mineral projects are proposed (including the large Wafi-Golpu copper-gold mine), with extensive exploration ongoing across the country. Economic 'development' based on the extractive industries carries difficult consequences for local communities. There has been much contention around river tailings in the vast Fly River, submarine tailings from the new Ramu-Nickel-cobalt mine, commencing exports in late 2012 (after a delay from landowner-led court challenges), and from proposed submarine mining in the Bismarck Sea (by Nautilus Minerals). One major project conducted through the PNG Department for Community Development suggested that other pathways to sustainable development should be considered. The PNG government's long-term Vision 2050 and shorter-term policy documents, including the 2013 Budget and the 2014 Responsible Sustainable Development Strategy, emphasise the need for a more diverse economy, based upon sustainable industries and avoiding the effects of Dutch Disease from major resource extraction projects undermining other industries, as has occurred in many countries experiencing oil or other mineral booms, notably in Western Africa, undermining much of their agriculture sector, manufacturing and tourism, and with them broad-based employment prospects. Measures have been taken to mitigate these effects, including through the establishment of a sovereign wealth fund, partly to stabilise revenue and expenditure flows, but much will depend upon the readiness to make real reforms to effective use of revenue, tackling rampant corruption and empowering households and businesses to access markets, services and develop a more buoyant economy, with lower costs, especially for small- to medium-size enterprises. The Institute of National Affairs, a PNG independent policy think tank, provides a report on the business and investment environment of Papua New Guinea every five years, based upon a survey of large and small, local and overseas companies, highlighting law and order problems and corruption, as the worst impediments, followed by the poor state of transport, power and communications infrastructure.

Land tenure The PNG legislature has enacted laws in which a type of tenure called "customary land title" is recognised, meaning that the traditional lands of the indigenous peoples have some legal basis to inalienable tenure. This customary land notionally covers most of the usable land in the country

(some 97% of total land area); alienated land is either held privately under state lease or is government land. Freehold Title (also known as fee simple) can only be held by Papua New Guinea citizens. Only some 3% of the land of Papua New Guinea is in private hands; it is privately held under 99year state lease, or it is held by the State. There is virtually no freehold title; the few existing freeholds are automatically converted to state lease when they are transferred between vendor and purchaser. Unalienated land is owned under customary title by traditional landowners. The precise nature of the seisin varies from one culture to another. Many writers portray land as in the communal ownership of traditional clans; however, closer studies usually show that the smallest portions of land whose ownership cannot be further divided are held by the individual heads of extended families and their descendants or their descendants alone if they have recently died. This is a matter of vital importance because a problem of economic development is identifying the membership of customary landowning groups and the owners. Disputes between mining and forestry companies and landowner groups often devolve on the issue of whether the companies entered into contractual relations for the use of land with the true owners. Customary property — usually land — cannot be devised by will. It can only be inherited according to the custom of the deceased's people. The Lands Act was amended in 2010 along with the Land Group Incorporation Act, intended to improve the management of state land, mechanisms for dispute resolution over land, and to enable customary landowners to be better able to access finance and possible partnerships over portions of their land, if they seek to develop it for urban or rural economic activities. The Land Group Incorporation Act requires more specific identification of the customary landowners than hitherto and their more specific authorisation before any land arrangements are determined; (a major issue in recent years has been a land grab, using, or rather misusing, the Lease-Leaseback provision under the Land Act, notably using 'Special Agricultural and Business Leases' (SABLs) to acquire vast tracts of customary land, purportedly for agricultural projects, but in an almost all cases as a back-door mechanism for securing tropical forest resources for logging — circumventing the more exacting requirements of the Forest Act, for securing Timber Permits (which must comply with sustainability requirements and be competitively secured, and with the customary landowners approval). Following a national outcry, these SABLs have been subject to a Commission of Inquiry, established in mid-2011, for which the report is still awaited for initial presentation to the Prime Minister and Parliament.

Demographics Papua New Guinea is one of the most heterogeneous nations in the world. There are hundreds of ethnic groups indigenous to Papua New Guinea, the majority being from the group known as Papuans, whose ancestors arrived in the New Guinea region tens of thousands of years ago. The other indigenous peoples are Austronesians, their ancestors having arrived in the region less than four thousand years ago. There are also numerous people from other parts of the world now resident, including Chinese, Europeans, Australians, Filipinos, Polynesians, and Micronesians (the last three belonging to the Austronesian family). Around 40,000 expatriates, mostly from Australia and China, were living in Papua New Guinea in 1975. Papua New Guinea has more languages than any other country, with over 820 indigenous languages, representing 12% of the world's total, but most have fewer than 1,000 speakers. The most widely spoken indigenous language is Enga, with about 200,000 speakers, followed by Melpa and Huli. Indigenous languages are classified into two large groups, Austronesian languages and non-Austronesian, or Papuan, languages. There are three official languages for Papua New Guinea: English, Tok Pisin, and Hiri Motu. English is the language of government and the education system, but it is not spoken widely.

The primary lingua franca of the country is Tok Pisin (commonly known in English as New Guinea Pidgin or Melanesian Pidgin), in which much of the debate in Parliament is conducted, many information campaigns and advertisements are presented, and until recently a national newspaper, Wantok, was published. The only area where Tok Pisin is not prevalent is the southern region of Papua, where people often use the third official language, Hiri Motu. Although it lies in the Papua region, Port Moresby has a highly diverse population which primarily uses Tok Pisin, and to a lesser extent English, with Motu spoken as the indigenous language in outlying villages. With an average of only 7,000 speakers per language, Papua New Guinea has a greater density of languages than any other nation on earth except Vanuatu.

Health Public expenditure was at 7.3% of all government expenditure in 2006, whereas private expenditure was at 0.6% of the GDP. There were five physicians per 100,000 people in the early 2000s. Malaria is the leading cause of illness and death in New Guinea. In 2003, the most recently reported year, 70,226 cases of laboratory confirmed malaria were reported, along with 537 deaths. A total of 1,729,697 cases were probable. Papua New Guinea has the highest incidence of HIV and AIDS in the Pacific region and is the fourth country in the Asia Pacific region to fit the criteria for a generalised HIV/AIDS epidemic. Lack of HIV/AIDS awareness is a major problem, especially in rural areas. In June 2011, the United Nations Population Fund released a report on The State of the World's Midwifery. It contained new data on the midwifery workforce and policies relating to newborn and maternal mortality for 58 countries. The 2010 maternal mortality rate per 100,000 births for Papua New Guinea is 250. This is compared with 311.9 in 2008 and 476.3 in 1990. The under 5 mortality rate, per 1,000 births is 69 and the neonatal mortality as a percentage of under 5's mortality is 37. The aim of this report is to highlight ways in which the Millennium Development Goals can be achieved, particularly Goal 4 – Reduce child mortality and Goal 5 – Improve maternal health. In Papua New Guinea the number of midwives per 1,000 live births is 1 and the lifetime risk of death for pregnant women is 1 in 94.

Religion The courts and government practice uphold the constitutional right to freedom of speech, thought, and belief, and no legislation to curb those rights has been adopted. The 2000 census found that 96% of citizens identified themselves as members of a Christian church; however, many citizens combine their Christian faith with some traditional indigenous religious practices. The census percentages were as follows: •Roman Catholic Church (27.0%) •Evangelical Lutheran Church of Papua New Guinea (19.5%) •United Church (11.5%) •Seventh-day Adventist Church (10.0%) •Pentecostal (8.6%) •Evangelical Alliance (5.2%) •Anglican Church of Papua New Guinea (3.2%) •Baptist (2.5%) •Church of Christ (0.4%) •Other Christian (8.9%) •Bahá'í Faith (0.3%) •Indigenous beliefs and other (3.3%)

There are also approximately 4,000 Muslims in the country. Majority belong to the Sunni group, while a small number are Ahmadi. Non-traditional Christian churches and non-Christian religious groups are active throughout the country. The Papua New Guinea Council of Churches has stated that both Muslim and Confucian missionaries are active, and foreign missionary activity in general is high. Traditional religions were often animist. Some also tended to have elements of Veneration of the dead, though generalisation is suspect given the extreme heterogeneity of Melanesian societies. Prevalent among traditional tribes is the belief in masalai, or evil spirits, which are blamed for "poisoning" people, causing calamity and death, and the practice of puripuri (sorcery).

Culture It is estimated that more than a thousand cultural groups exist in Papua New Guinea. Because of this diversity, many styles of cultural expression have emerged; each group has created its own expressive forms in art, dance, weaponry, costumes, singing, music, architecture and much more. Most of these cultural groups have their own language. People typically live in villages that rely on subsistence farming. In some areas people hunt and collect wild plants (such as yam roots) to supplement their diets. Those who become skilled at hunting, farming and fishing earn a great deal of respect. On the Sepik river, there is a tradition of wood carving, often in the form of plants or animals, representing ancestor spirits. Sea shells are no longer the currency of Papua New Guinea, as they were in some regions — sea shells were abolished as currency in 1933. However, this tradition is still present in local customs; in some cultures, to get a bride, a groom must bring a certain number of golden-edged clam shells as a bride price. In other regions, the bride price is paid in lengths of shell money, pigs, cassowaries or cash. Elsewhere, it is brides who traditionally pay a dowry. People of the highlands engage in colourful local rituals that are called "sing sings". They paint themselves and dress up with feathers, pearls and animal skins to represent birds, trees or mountain spirits. Sometimes an important event, such as a legendary battle, is enacted at such a musical festival.

Sport Sport is an important part of Papua New Guinean culture and rugby league is by far the most popular sport. In a nation where communities are far apart and many people live at a minimal subsistence level, rugby league has been described as a replacement for tribal warfare as a way of explaining the local enthusiasm for the game (a matter of life and death). Many Papua New Guineans have become instant celebrities by representing their country or playing in an overseas professional league. Even Australian rugby league players who have played in the annual State of Origin series, which is celebrated feverishly every year in PNG, are among the most well known people throughout the nation. State of Origin is a highlight of the year for most Papua New Guineans, although the support is so passionate that many people have died over the years in violent clashes supporting their team. The Papua New Guinea national rugby league team usually plays against the Australian Prime Minister's XIII (a selection of NRL players) each year, normally in Port Moresby. Other major sports which have a part in the Papua New Guinea sporting landscape are Australian rules football, Association football, rugby union and, in eastern Papua,cricket. The capital city Port Moresby will be hosting the Pacific Games in 2015.

Cuisine

The cuisine of Papua New Guinea is very varied, and usually features locally abundant fruit and vegetables along with rice, fish and seafood. Due to the country's colonial history, it's heavily influenced by European, Chinese and Indonesian cooking. The staple dish is sago, a powdery starch made from the sago palm that is highly versatile and is often served alongside cooked seafood, meats and greens.

Education A large proportion of the population is illiterate, with women predominating in this area. Much of the education in the country is provided by church institutions. This includes 500 schools of the Evangelical Lutheran Church of Papua New Guinea. Papua New Guinea has six universities apart from other major tertiary institutions. The two founding universities are the University of Papua New Guinea based in the National Capital District, and the Papua New Guinea University of Technology based outside of Lae, in Morobe Province. The four other universities which were once colleges were established recently after gaining government recognition. These are the University of Goroka in the Eastern Highlands province, Divine Word University (run by the Catholic Church's Divine Word Missionaries) in Madang Province, Vudal University in East New Britain Province and Pacific Adventist University (run by the Seventh-day Adventist Church) in the National Capital District.

Transport Transport in Papua New Guinea is heavily limited by the country's mountainous terrain. Port Moresby is not linked by road to any of the other major towns, and many remote villages can only be reached by light aircraft or on foot. As a result, air travel is the single most important form of transport for human and high value freight. In addition to two international airfields, Papua New Guinea has 578 airstrips, most of which are unpaved. Assets are not maintained to good operating standards and poor transport remains a major impediment to the development of ties of national unity.

Air travel Air travel is the single most important form of transport in Papua New Guinea, for the transport of humans and high density/value freight. Airplanes made it possible to open up the country during its early colonial period. Even today the two largest cities, Port Moresby and Lae, are only directly connected by planes. Jacksons International Airport is the major international airport in Papua New Guinea, located 5 miles from Port Moresby.

Papa New Guinea may be the ideal place for an Abbey of Thelema because: • It is a Commonwealth country and therefore more likely to welcome English people. • It is an ecologically diverse country, and we are sworn to help protect Our Lady Babalon (the Earth). • It is culturally diverse and so the Abbey may be less of a culture shock. • Children frequently run around naked. • The English pound is very strong and property may be more affordable.

Liber ‫ את‬vel Via Vitae Sub Figurâ CCCCI THE RULE OF THE ABBEY OF THELEMA -Ad Salutem Thelema- "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" (lbid, i, 50) ARTICLE ONE. The Abbey of Thelema shall consist of aspirants to the Great White Brotherhood, or A A, of both sexes and sexual preferences. 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. 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 non-dogmatic. The Abbey of Thelema is ecologically responsible and opposes the continuing destruction of the body of Our Lady Babalon (the Earth). 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! 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. 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 within 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. ARTICLE SEVEN.Every member of the Abbey shall swear a Vow of Holy Obedience to the Abbot or Abbess. 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. 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 he or she was a member within thirty days. Should he or she not have been a 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. 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. 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. 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 be 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 the 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. 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 (see Article XLII). 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. 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. 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). ARTICLE SEVENTEEN. All male 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. 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 bond of sexual shame. ARTICLE TWENTY. Upon reaching puberty each child shall be 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. 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. 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). 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 only be 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). 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). 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. ARTICLE TWENTY-SIX. The members of the Abbey shall fast totally on each 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. 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. ARTICLE TWENTY-NINE. The corporal punishment of children is forbidden. ARTICLE THIRTY. The mass media are forbidden within the Abbey of Thelema. ARTICLE THIRTYONE. The use of the first personal pronoun is forbidden by all save the masters and Abbot. 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. 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. 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. ARTICLE THIRTY-FIVE. The Mass of the Gnostic Catholic Church shall be celebrated every Sunday at 12 noon, following the Adoration of the Sun. 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. 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. 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. 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. 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. 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. ARTICLE FORTY-TWO. Any Abbot or Abbess who satisfies the criterion of the twenty-one 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. 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. ARTICLE FORTYFOUR. 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.

Membership Prerequisites 1. You must be a Thelemite, and accept The Book of the Law, and the Comment of that Book. Belonging to more than one religion is a matter of Adeptus Within, and cannot be dealt with here; suffice to say Thelema is merely a branch of Scientific Illuminism and not the root of the Tree thereof. 2. You must have the permission, and blessing, of your family to join the preliminary internet group. This means father, mother, brothers, sisters, aunts, uncles, in-laws and legal guardians, wives and husbands, girlfriends and boyfriends. If your loved ones are inquisitive about the Exclusive Thelemic Commune then show them a printed copy of Liber ATh vel Via Vitae for perusal. 3. You must be free and in good social standing (or in good standing for at least a few years). You cannot join if in prison, jail, psychiatric care, under a probation officer, or under restrictions from your government in any form. In other words you must be a citizen of planet Earth. We reserve the right to apply for criminal and civil records in each case. Honesty is the best option. We are not saints by any means and not worried about civil law suits; although some criminal offences would reflect badly on our community and therefore a basis for declining membership. 4. You must be sufficiently worldly, or fortunate, that residence in an Abbey of Thelema would not deprive you of income and therefore place you at risk. 5. You must have accommodation elsewhere in the world, be it through family, fortune or other circumstance, so that if expelled from the Abbey you have something to fall back on. You must be able to ensure suitable accommodation elsewhere for at least three months from the date of your initiation. 6. You must have created something that is guaranteed to outlive your mortal being. Be this a work of art, a book, a boat, a building, a sculpture, or even a child; it guarantees you a place in the Shades of the Empyrean, and constitutes the mass of your karma as somehow infinite. 7. You must be willing to work on behalf of the Abbey, outside its walls, in order to generate income for the Abbey's survival. 8. You must promise to keep your affiliation, membership, and knowledge of the Abbey of Thelema hidden from the scrutiny of the mass media. In the Internet Age the definition of 'mass media' is hazy at best, and this also is more a matter of Adeptus Within, and cannot be entered into here.

Tarot Correspondences of The Abbey of Thelema Ten of Disks – Wealth – Bricks and mortar Ten of Swords – Ruin – Blueprint of building Ten of Cups – Satiety – Aesthetics of building Ten of Wands – Oppression – Energy and electricity Nine of Disks – Gain – Astral rites & communion Nine of Swords – Cruelty – Astral defence Nine of Cups – Happiness – Harmony amongst members Nine of Wands – Strength – Collective ambition Eight of Disks – Prudence – Library itself Eight of Swords – Interference – Written form of ceremonies Eight of Cups – Indolence – Poems and songs Eight of Wands – Swiftness – Holy Books of Thelema Seven of Disks – Failure – Feasts Seven of Swords – Futility – Adorations of Nuit Seven of Cups – Debauch – Orgia Seven of Wands – Valour – Mystical rites Six of Disks – Success – Finances and savings Six of Swords – Science – Liber ATh vel Via Vitae sub figura CCCCI Six of Cups – Pleasure – Marriages & births Six of Wands – Victory – Article XII, The Ordeal of the Pyramid Five of Disks – Worry – Perimeter of building & grounds Five of Swords – Defeat – Armoury Five of Cups – Disappointment – Bloodshed Five of Wands – Strife – Confrontation with secular authority Four of Disks – Power – Statutes & deeds Four of Swords – Truce – Invites Four of Cups – Luxury – Public events Four of Wands – Completion – Magical Record of Abbey Three of Disks – Works – Magnum Opus of Abbey interpreted by Abbot Three of Swords – Sorrow – Persistence despite adversity Three of Cups – Abundance – Consideration of those less fortunate Three of Wands – Virtue – Gratitude of the brethren Two of Disks – Change – The Word of the Aeon Two of Swords – Peace – Charitable efforts Two of Cups – Love – Identity with Universal Religion Two of Wands – Dominion – Authority of Abbot/Abbess from To Mega Therion 666 Ace of Disks – Root of Earth – Stability equals Change Ace of Swords – Root of Air – Collective ego of Abbey Ace of Cups – Root of Water – Evolution of Abbey Ace of Wands – Root of Fire – Total spiritual energy of Abbey

Knight of Wands – Abbot's or Abbess's personal representative Queen of Wands – Scarlet Woman Prince of Wands – Keeper of Magical Record Princess of Wands – Abbot's or Abbess's informant Knight of Cups – Poet laureate Queen of Cups – Clairvoyant & medium Prince of Cups – Artist & musician Princess of Cups – Interior designer Knight of Swords – Master of ceremonies Queen of Swords – Receptionist Prince of Swords – Librarian Princess of Swords – Accountant Knight of Disks – Chef Queen of Disks – Gardener Prince of Disks – Inventory man Princess of Disks – Cleaner 0 – The Fool – Freedom of all to establish Abbeys – Article 41 1 – The Magus – A card of general auspiciousness – (All Articles of Liber CCCCI going smoothly) 2 – The High Priestess – The Abbot's or Abbess's magical link with the highest – Article 6 3 – The Empress – Vow of Holy Obedience and Simplicity – Article 21 4 – The Emperor – Power of Abbot or Abbess to exact penance – Article 38 5 – The Hierophant – The Vow of Holy Obedience to the Abbot or Abbess – Article 7 6 – The Lovers – Encouraging minors to go naked – Article 19 7 – The Chariot – The Oath of the Abyss – Article 43 8 – Adjustment – Settling of grievances – Article 33 9 – The Hermit – Prohibition of first personal pronoun – Article 31 10 – The Wheel of Fortune – The maximum population of eleven people – Article 8 11 – Lust – The robes of the Order – Article 16 12 – The Hanged Man – Penance for not settling grievances – Article 33 13 – Death – Abbot or Abbess appointing successor at death – Article 9 14 – Art – The aspiration of members to join the Great White Brotherhood – Article 1 15 – The Devil – Motto 'DO WHAT THOU WILT' above entrances – Article 36 16 – The Tower – Celebration of the Gnostic Mass – Article 35 17 – The Star – Communal Cries of Liber 963 – Article 24 18 – The Moon – Wednesday preaching according to Liber 64 – Article 27 19 – The Sun – Communal Adoration of Liber Resh – Article 22 20 – The Aeon – Freedom of interpretation of Liber AL – Article 4 21 – The Universe – The male hairstyles; the forelock of hair is shown on this Trump – Article 17

The Abbey of Thelema tallied with the Boyd Cult Scale A rating scale for a religious or spiritual group can help you make a decision as to whether it is a cult. The Boyd Cult Scale uses 10 factors, each of which are ranked from 0 to 10. 0 is used to indicate that the factor is not present at all, on up to 10, which indicates that the factor is always present and completely true of the group. This yields a cumulative value from 0 to 100. Groups higher in cumulative value may be seen to have more features of a cult group. Cult Factors: Factor 1 Information Control — to what degree are followers not allowed to read materials regarded as group scriptures, texts or literature? Abbey of Thelema – 0 There is no literary censorship in the Abbey. Indeed the right of individual interpretation of the Thelemic Holy Books is considered absolute. The Book of the Law, although not discussed, is still available for all to read. You might consider Liber C and Liber CCCCXIV as 'secret' but in recent times, because of the Internet these Libri are now becoming commonplace too. I am not an initiate of the Silver Star and suspect there might be Libri saved for high initiates, but in the Abbey of Thelema, as it stands there is no censorship. Factor 2 Devotion for the leader — to what degree does the group encourage love and devotion to the leader of the group? Abbey of Thelema – 10 Each monk and nun swears a vow of holy obedience to the Abbot or Abbess. Equally Aleister Crowley is considered as 'an adept entirely beyond criticism'. Factor 3 Dependence — to what degree is the followers’ behavior specified and directed by group doctrine and leader commandments, so that this guides followers’ decisions? Abbey of Thelema – 7 Although much of the life of the Abbey is regulated, each monk or nun is allowed 'solitary mediation' for four hours a day. This would permit a modicum of privacy and choice. Also although the grades focus on study of service, exercise, intellectual study, magic and meditation according to how long one has spent in the Abbey; we can safely assume that personal choice also exists. Factor 4 Coercion — to what degree are followers manipulated to enter the group and to remain in the group by instilling fear, shame or guilt, by humiliation or public embarrassment, or by threats or emotional blackmail? Abbey of Thelema – 1 Any member can leave without shame by informing the Abbot or Abbess of his or her decision. One may terminate the Ordeal of the Pyramid simply by making noise. One can also leave and work on behalf of the Abbey in greater society and may be forgiven all duties, at the dispensation of the group leader. Factor 5 Mystification — to what degree do followers learn a special language and interpretation of symbols that creates an alternate mindset from which they view reality? Abbey of Thelema - 6 A difficult question to answer as the 'special language' of Thelema involves multiple world views, symbolic systems, comparative religion, linguistics and philosophy. From one angle you would put '10' on the Boyd Scale but as Thelema is so wide ranging, and because one draws parallels between different belief systems that 'ring true'; it could be said that the Thelemic curriculum IS REALITY. We don't have a 'special language' we have 'special languages', and no

'interpretation of symbols', but 'interpretations of symbols'. Factor 6 Dissociation — to what degree are followers asked to remain in an altered state of awareness outside of their grounded state of awareness, affecting their ability to function normally in their personalities? Abbey of Thelema – 3 The four hours of meditation per day could be considered an 'altered state of awareness', but mystically speaking you are 'grounded' when absorbed in contemplation, or the 'Zen' state. If the Abbey's meditation practice was communal rather than solitary this Boyd rating would be much higher. I think the fasting one day a week and the Communal Adorations of Nuit in the evenings account for the score of three here. Factor 7 Identification — to what degree do followers identify themselves with an element of the Superconscious Mind (the spirit, their ensouling entity or a nucleus of identity) and detach from identification with their ego and self? Abbey of Thelema – 5 The Adoration of the Sun four times a day is communal and deeply mystical. Forbidding the word 'I', the 'first personal pronoun', also lessens ego identity. However, the monks and nuns may be referred to by a mystical motto that they choose themselves, they are devoted to achieving their 'True Will' – which arguably is the quintessence of ego. Factor 8 Isolation — to what degree does the group cut followers off from relating to family and friends outside the group, and limit contact with society outside the group? Abbey of Thelema – 0 The book Liber Ath talks a lot about guests visiting the abbey. One is allowed to work on behalf of the Abbey with no expectations of following the 'norms' whilst away. One may leave the Abbey for good 'without shame'. We are also encouraged to sponsor 'public works and readings' in the greater society. Factor 9 Cognitive Restructuring — to what degree does indoctrination from the group change followers’ beliefs about themselves and their relationships with other people, their moral values and their cosmological world view? Abbey of Thelema – 5 There are many world views and philosophies mentioned and studied in Thelema; so although the 'cognitive restructuring' is profound, it is eclectic and therefore gives a more balanced development of the individual. Factor 10 Nexus of motivation — to what degree do followers’ goals and dreams shift from a personal focus to a spiritual focus, so that personal goals are postponed or abandoned altogether in favour of spiritual aspirations and group mission? Abbey of Thelema – 0 One is encouraged to follow one's goals and True Will in the Abbey. Indeed the Abbey is designed for one to carry on with one's own True Will. The four hours of 'solitary meditation' could be extreme linear approaches towards manifesting one's True Will. Total Score 37 % N.B. I think there should be another scale invented which compares the ratio between 1) how much of a 'cult' a group is, and 2) how likely people in general are to call a group a 'cult'. Obviously the Abbey of Thelema will be labelled as a cult by 95% of the population, no matter what country it manifests in. However people will not refer to Zen Buddhism as a 'cult', nor the Jehovah's Witnesses. Equally people will not refer to a group making a grotesque horror movie as a 'cult', or a

heavy metal concert as 'cultish'. The Abbey of Thelema is not a cult but will be called so; yet is more refined and well balanced, and more 'human' than many mass media and entertainment enterprises that are referred to as 'entertainment'. I also think that the Boyd Cult Scale misses a very important factor: the mass recruiting of followers. It seems to me that 90% of cults are concerned with getting as many followers as possible where the Abbey of Thelema is exclusively for small groups. The Abbey of Thelema is not a 'cult', it is a Mystery School of the Ancients.

Thelemic Politics Dear John Bull, Do what thou wilt shall be the whole of the Law. The mass media is forbidden in the Abbey of Thelema. However, no doubt the tabloid press will malign our spiritual college as unconventional, blasphemous and ‘simply looking for trouble’ (excuse the writer if he is not as inventive as a journalist). Please, please, leave us alone; we are a private household that simply, in the grand scheme of things, display some incongruous anamolies to other private households of similar stature. We are not looking to become celebrities, media villains or a scapegoat scandal. It was the 1920’s abuse from various newspapers that ruined Crowley’s happiness in Cefalu, Sicily. We hope to continue that man’s magical, mystical and literary legacy well into the 21st century and any media attention would simply be at best a thorn in our side – and most probably break our hearts into jigsaw pieces… Do you not have bigger fish to fry than a small community of Thelemites? Again, please let us be, our business is with a magick and mysticism not wholly on your plane and we believe any mischief that is wrought against us will just make you appear more like the thumbscrew than the winepress. If our supposed ‘notoriety’ makes us headline news, for good or ill, you will be basely caricaturing and parodying the ‘salt of the earth’. You will undoubtedly have brought upon yourselves the punitive current – and no sane party actually desires this. We wish only to make our peace with God, as is the goal of every religion, including Thelema. Can you photograph and write reports about Him? Do you really possess that level of audacity? I repeat: we are a private Abbey and home of Law respecting men, women and children who do not wish to be disturbed, repackaged by various official media, and thrown into an unforgiving collective unconscious. Just because we have the words: ‘DO WHAT THOU WILT’ engraved above our points of ingress and egress does not entitle you to spy on us and twist our message! Give us a break! It has been 85 years now since the press has been almost universally demonising Aleister Crowley…and guess what? People in general have stopped caring. Write a story about travel to Mars, the bionic man or perhaps even the Loch Ness Monster. Leave us eleven poor souls in peace. Love is the law, love under will. Frater Pyramidatus 93 = 719 Ordo Templi Orientis Dear Temple, Do what thou wilt shall be the whole of the Law At the above address you will find a recently established Abbey of Thelema, called presently Amen House. We intend to follow an ‘apocryphal’ book called Liber ATh vel Via Vitae sub figura CCCI. We have all ACCEPTED Liber AL, but we have differing opinions as to the 1925 Tunis Comment, and these things cannot be discussed in a promontory letter. The writer once went to join the Order, in his youth, expecting to take the First Degree, but he actually failed Minerval. He presently does not wish O. T. O. duties and privileges as there is enough task mastering to engage him here at the Abbey. Obviously this letter is at once one of declaration and hope for feedback. Please send a member of any Triad to come and see and inspect us. We actually desperately NEED constructive criticism from a trained Thelemite. You will be received well initially. But who knows where this will lead? As regards our Postulants who maybe members of the O. T. O. (in its varying

manifestations) the writer is not at liberty to speak. As you will already know the Abbey is run more along A A lines than the quasimasonic manifesto of the Ordo Templi Orientis. But with such a building the old distinctions (especially in regard to mundane advantages of ‘sharing’ or ‘teaching’ magick) are increasingly becoming blurred. Whilst we will not set up a conference centre on the tutelage of astrology for instance (for ‘money’ that is) we might find it necessary to accept an anonymous contribution to pay for essentials. If you wish to see an outline of our financial forecast we may do so if an appropriate person can be found. What help do we need from you? Only one thing, that you continue in your sworn task to widen the worldly dominion of Thelema/Scientific Illuminism and that you do this with flair and absolutely no fear of the consequences; this is what Crowley did and he forms part of skeletonic history itself. The division in Thelemics is necessary for its evolution – we simply ask that you hope for a new bud to bloom in its season. ‘Salutation on all points of the triangle’ ‘Establish at thy Kaaba clerk-house: all must be done well and with business way.’ Love is the law, love under will. Frater Pyramidatus 93 = 719 Dear Grand Lodge of England, Do what thou wilt shall be the whole of the Law. Dear Members of the Lodge, You will now be aware of an Abbey of Thelema, called Amen House, at the above address. What your opinions of this Abbey are is no concern of ours whatsoever. This, as you already understand, is necessarily so. (The person who writes this letter once asked to join a Masonic Lodge. He knocked on the door (the side door) three times and was answered by a middle aged man. He said, “I want to join the Freemason’s.” “How old are you?” “19.” “Come back when you are 21.” “Can I please come in for just five minutes.” “No.” At this point there was a slight altercation. The writer smashed a bottle of red wine on the wall that sides the door, the fluid went onto various places. The middle aged man replied “Silly lad.” And then he closed the door. The writer then proceeded to violently knock the door, in batteries of three, several times, until a small amount of blood was left on its wooden surface from his split knuckles. He was then carted off by the police and charged with ‘drunk and disorderly in a public place’.) I am not a Freemason. MABN = 93 = 719. And ABRAHADABRA implicitly. This is not nearly as unfortunate as it sounds. As you will find in the rubric of the Ordo Templi Orientis: ‘we in no way infringe the just privileges of the Grand Lodge of England or any other jurisdiction which is recognised by it.’ And so on. If you wish to send a representative from the Lodge he will be warmly welcomed by us all, recognition of adepthood is not necessarily an issue either. Any other information that is required or desirable can be requested at the above electronic mail address. We simply ask that you do not use the language to perhaps infiltrate and maybe even sabotage us. There are eleven of us and five million of you so please do not ask for a repeat of David and Goliath.

Love is the law, love under will. Frater Pyramidatus 93 = 719 PERPETUA IN MEMORIA 1 – 2 – 1 To the postulant’s family Dear Family of Our Beloved, Do what thou wilt shall be the whole of the Law. First of all do NOT be concerned for the immediate safety of your loved one. Here we have all the necessities of life in abundant spirit. Please do not hesitate to contact us using the above details for whatever reason concerning the person you may have mistakenly thought you lost. But, in all fairness, she has a spiritual, as well as a genetic family at the moment – and to all accounts and purposes she is doing OK. Our visiting hours are somewhat inconvenient for most people, so perhaps it is best if she spends time off to see you all. This Abbey, by the way, only resembles a prison (joke!) but it is not actually so. It is possible that she went through personal and emotional problems at home with you, that she underwent self imposed ordeals and initiations – even that she hurt those closest to her. We will have none of this. Thelema IS a new religion and its adherents frequently come from families who do not empathise at all with what is perceived a ‘fad’, a ‘phase’ or perhaps simply just ‘New Age mystical mumbo jumbo’. We however are an extremely serious Thelemic Order, with a highly selective membership; and our general watchwords are Liberty, Discipline and Routine. Please have a brief look at the Primary Axiom that begins this letter. One suspicion that we expect to arise in you is that Amen House is a cult. It is not. Your daughter is free to leave at any time (given that we ascertain she has an alternative and appropriate residence to move into), she will probably WANT to go when she realises the pace of life is almost ascetic, indeed she will be ENCOURAGED to vacate if she does not stick to our 44 stated Articles. ‘Cults’ hem in and psychologically imprison masses of people whilst, on the contrary, we are a small community of religious magical scientists attempting some kind of right ascension – we will all eventually fragment and splinter off after we have achieved our objectives (nameless as they at this stage); we wish you daughter to share what we have! So, if you really are worried, do not hesitate to come and see her here at the Abbey – we hope this will put your mind at ease for a while. Love is the law, love under will. Frater Pyramidatus 93 = 719 To the psychiatrists Dear Fellowship, Do what thou wilt shall be the whole of the Law. The Abbey of Thelema is an elastic, non dogmatic and non-sectarian body of men, women and children. We have no interest in spreading insanity via the dissemination of random, incoherent imagery (T. V.s, radios and cyberspace), neurotoxins (illegal or not), memetic plague, false ideologies, the promulgation of ‘religion’ or cults, mind control technologies or electronic warfare. True Thelemites do not drive individuals mad. Although we believe psychiatry has a valid, or rather expedient, role in modern society; also one of our Postulants (who penned this letter) is certain that

at LEAST SOME of the U. K.s mental institutions are in direct contravention of the principles we, as Thelemites, hold closest to our hearts… On this admittedly tenuous basis we ask that if any of your esteemed Fellows visit the Abbey any perusal is made on a strictly non-professional basis. All other ‘incriminating’ literature that the Abbey of Thelema associates with is freshly published (electronically and otherwise) if one wishes to attempt a group diagnosis of what may appear to be a sociological anathema. Love is the law, love under will. Frater Pyramidatus 93 = 719 To the spy, Dear Operative, Do what thou wilt shall be the whole of the Law. This is left as an open letter to one whom we expect to infiltrate our hallowed walls; you obviously know who you are – because YOU WILL be alone. Please think twice about spying on us. ‘MYSTERY IS THE ENEMY OF TRUTH’ is something you should memorise, or perhaps forget completely. Who is your favourite? Do you know where your loyalties lie? Do you know exactly what it is you are doing in Amen House? Because WE DO! When you were told to infiltrate (whether it was a real person or a ‘voice’ in your brain) Us were you given a specific objective? If the answer is ‘yes’ then please do what thou wilt and leave us to concentrate on Rising on the Qabalistic Planes. If the answer is that you were told to simply ‘nose around’ then kindly FUCK OFF… A Thelemite simply does not lie to another, let alone his or her immediate superior – and if you are wearing one of our robes, using our books and sleeping with our store of women (not understanding of Rule of Chastity of course) then beware that IF and WHEN we sniff you out you will pay a dear price. The punitive current will be entirely yours! Besides I am no longer persuaded to waste my INK (black ink) on you and your ill fated ilk! Love is the law, love under will. Frater Pyramidatus 93 = 719 To the unwary Dear Pilgrim, Do what thou wilt shall be the whole of the Law. Firstly, pilgrim alone, or of a group, thankyou for visiting the portal of Amen House. We exist, amongst other ‘reasons’, to invite in guests, friends and family (and on occasion enemies) into our home. The person who wrote this letter was himself a Thelemic pilgrim for many years and he can sympathise perhaps with some of your angst! Do you honestly expect the vitriol that troubles you to cease once the portal is flung to one side? We are a serious spiritual Order with a more or less rigid routine of work and play and we simply cannot afford, on many mediums, to allow someone, or some group, entrance purely because they claim to be sincerely Thelemic. And you must also know well that this tears our hearts in two! Also, we do not expect of you displays of devotion, trials of initiation, ‘rites of passage’ – or even a hefty financial donation! Just accept us, and leave

us in peace, and the tolerance that comes from a pure human heart – that has within it the full spectrum of nobility. You can enter our House, if you so will, but beware! Note Bene! Cave! If someone is in the House, you ring the bell and you will be cordially invited in. You will then be given a short document called Liber ATh vel Via Vitae sub figura CCCCI, which forms the guidelines by which we operate. You will then be told to sign a simple pledge form stating simply that you wish to perform your True Will whilst on the consecrated grounds of the Abbey. State the formulaic expression of your True Orbit to whoever prevents themselves, and the time you think it will take; you will be quickly told if such an action is appropriate here. If there are vacancies for membership at the Abbey you can apply for membership as a postulant; there is a strict vetting protocol (mainly bureaucratic) that must be adhered to however… So knowing this, stranger, walk in with an open mind and a foolish heart but do not be surprised when you discover that the truth is a two-edged sword, and that the walk home is longer and more depressing than a true Thelemic pilgrimage! PILGRIM BE A PILGRIM NO MORE. Love is the law, love under will. Frater Pyramidatus 93 = 719 To the scientists Dear Scientific Council, Do what thou wilt shall be shall be the whole of the Law. You by now may be aware of an Abbey of Thelema, called Amen House, located at the address given above. We hope one of your delegates or associates will soon visit us. Do not be dissuaded from doing so by our ostensible appeals to unbridled anarchy. ‘Thelema’ recognises itself as a branch of what is perhaps best termed as ‘Scientific Illuminism’; HOWEVER as we practise ‘magick’ also this letter is serving as a guard against hostilities between disciplines and as an open hand of reconciliation over intellectual stances. Are you still with me? I hope so. Is the ‘Unified Field Theory’ the chance that all scientific models will eventually converge and find an unprecedented congruence? This is our understanding at the Abbey anyway. Please, please, please do not preclude the magical systems of Aleister Crowley from this HOPE of complete unification. We are certain that members of your council have not only dismissed Thelemic magick as nonsense but wish to ridicule, marginalise and eventually destroy us! An autocracy has never truly existed on Earth, and the members and friends in Amen House believe that an attempt at an uncompromising ‘technocracy’ (the real life effect to scientific stipulation) is potentially malefic, certainly dangerous and ultimately dehumanising. What is needed at this crucial time is once again balance. Hypothetically speaking, can you possibly imagine the consequences of excluding the magick of Crowley from our naïve attempts at a U. F. T. simply because it belongs to an ancient paradigm(s)? Let me, without wishing to, lead you to believe that the consequences could be dreadful – the all too obvious nature of the human body without the omnipresent and beautifully vague notion of the soul, is maybe a simple analogy. But I suspect this last paragraph is stating the obvious. Why is Thelema scientific? Integral in our field is the Qabalah and this admittedly composes both our bedrock and keystone of thought. Qabalah is mathematical, geometric and linguistic. It is a science, perhaps imperfect, stretching back millennia – one could indeed argue that it is PRIMORDIAL. Our ceremonial temples are the laboratories of the spirit, we have mathematically theorised gestures, astrological timing, geometrically constructed furniture and ‘trappings’ (of our art), ‘magical records’ that form our constant guide and recapitulation through the labyrinth of experience, one of

our watchwords is ‘THE METHOD OF SCIENCE, THE AIM OF RELIGION’, we study anatomy (yoga postures), psychology (meditation and creative visualisation), colour theory, dymaxions and synergy, chemical gnosis and athletic psychology. We are scientists, we are magicians, but nobody seems to believe we are anything but very eccentric! Magick does actually work, and we are trying to prove so under trial for the good (and especially the balance) of humanity. However we need much more time. Love is the law, lover under will Frater Pyramidatus 93 = 719

The Qabalah of my Name My pen name is 'Frater Pyramidatus', or rather that is my motto in the Outer Order of Crowley's manifestation of the Hermetic Order of the Golden Dawn system. Like most I have gone by pseudonyms, nick names, various titles, different offices and so on. However... 'Brian Adam Newman' is the name on my birth certificate, NI card, passport and so on. In civil law it is this term, and the bonds raised on my birth certificate, that give me the status as a Real Human Being [sic] under the Common Law, a Freeman of the Realm. If my name is spelt in only capital letters then they are referring to a corporation that shares, superficially, the birth name my parents gave me. However... It has been well known for many years that I am a Thelemite, and that I intend to found a Crowleyan Abbey of Thelema (pronounced 'tale-eh-ma'); yet it is very odd that the Qabalistic correspondences in my name, and the analysis of their letters, their positions to one another, their numberings, Gematria values in transposed Hebrew and so on would point me out in that direction, before I could began to speak or even tie my own shoelaces; almost as though the letters in my name formed a blueprint of my True Will. 1 – Mister Brian Adam Newman This is my full title. If we take each initial letter and transpose it to Hebrew we get Maim, Beth, Aleph, Nun; these value to 40, two, one and 50 respectively. The resulting number is 93, which is the value in Greek of 'THELEMA', as in The Abbey of Thelema. 2 – Oddly enough I go by my middle name of 'Adam'. This might make my initials M. A. B. N.. This is one version of a Freemasons' password, or rather MHBN, that Crowley altered to add up to 93, and it means 'where is my son?'. 3 – My first name is Brian. The first two letters are 'B' and 'R'. These, by Yetzirah, correspond to Mercury and Sol respectively. On my birthday, the 18th October 1977, these two planets were in conjunction, and in cazimi. 4 – The letter 'A' occurs four times in my name. 'A' in Hebrew is generally Aleph, which by Yetzirah corresponds to the Element of Air. In the Tarot deck Swords correspond to the Element of Air. Four 'A's would therefore correspond to The Four of Swords, or The Lord of Truce. Each Lesser Mystery of the Tarot corresponds to a decan of the Zodiac and The Four of Swords contains within its ten or so days my birthday, the 18th of October. 5 – I was born on a Tuesday, the day of Mars. Mars on the Qabalistic Tree of Life is allotted to the Fifth Sephira; also in the Qabalah of Nine Chambers the Hebrew letter Nun is given the 'digital' value of five. We find the letter 'N' as the fifth, tenth and 15th letter of Brian Adam Newman. 6 – The seventh letter of my name is 'D'. This corresponds to the Hebrew Daleth, which by Yetzirah corresponds to the seventh Sphere on the Qabalistic Tree of Life. The glyph of Venus, a circle supported by a cross, is the only planetary glyph that will encompass all the Spheres on the Tree of Life, except of course the pseudo Sephira of Daath. Daleth means 'door'. DO WHAT THOU WILT shall be the whole of Law. 7 – My name is composed from nine different letters. The ninth Sphere on the Tree of Life is Yesod, which is Hebrew for 'foundation'. As in 'I will found a Crowleyan Abbey of Thelema'. The Mystic Number of nine, or 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9, is 45. 45 is the Hebrew value of ADM, the three letter Hebrew equivalent of the four lettered English name 'Adam', or the name I most often respond to.

8 – My initials are B. A. N., this spells the word 'ban', which means to 'curse' or 'prohibit'. This is the opposite of 'do what thou wilt'. Identification through contradiction. 9 – The letters 'B', 'R', 'I', 'A', & 'N', in Hebrew are Beth, Resh, Yod, Aleph and Nun. These have the value of 263, which is also that of the word GMTRIA, or Gematria, which means literally 'geometry'. It does not mean 'numerology', for which see The Canon, by William Stirling. If we take the final 'N' as a final Nun, it counts for 700 instead of 50, and we arrive at the number 913 which is the value of The First Word in the Old Testament, about which alone entire volumes have been written, BRAShITh. It would be presumptuous to attempt to give this sacred word a definition. I can only refer the seeker to Liber 2911. 10 – My middle name is 'Adam'. If we convert this into Hebrew, yet we take the 'M' as a final value, we get 1 + 4 + 1 + 600. This is 606 and the value of the Hebrew word OTzMVTh, this means 'quintessentiality' or perhaps even 'spirit'. The Rule of the Abbey of Thelema is often abbreviated to Liber ATh. ATh means 'spirit'. OTzMVTh also has five letters, equating it with the pentagram which is the universal symbol of Spirit. 11 – We convert my surname of 'Newman' into its Hebrew equivalents of Nun, Heh, Vav, Maim, Aleph and Nun and we get the values of either 152 or 802 depending on whether the final Nun is taken as 50 or 700. 152 is the value of NTzIB, which is the Hebrew word for 'residence' or 'station'; or maybe 'abbey'? 802 is the value of ATh, which means 'spirit', multiplied by two. Liber ATh is 'The Rule of the Abbey of Thelema'. 802 is also the value of IShIBH ShLM OLH which means 'The Assembly'. 12 – 'Brian Adam Newman', using small values for the letters only gives the value of 461, which is the value of the Hebrew word AThIN, which means, according to Liber 777, 'firm, strong, rigid, hard, rough, protruding'. Notice that it begins with the letters ATh, as in Liber ATh. These letters can also be a metathesis of the old English military expression T.I.N.A., or 'there is no alternative'. 13 – If I was a Member of Parliament, and not merely a Real Human Being, my full title would be R. H. BRIAN ADAM NEWMAN, and then I would be a corporation whose value in Hebrew would be 666. 14 – The twelfth letter of my name is 'W' which transliterated into Hebrew is Vav, this letter when spelt in full, or 'VV' (according to the Assiatic spelling), has the value of twelve. 15 – The eleventh letter of my name is 'E', which adds up to five in Hebrew. 'Magick is the Art and Science of causing Change to Occur in Conformity with Will'. 'E' is Heh which has the value of five, 'W' is Vav and has the value of six. Magick is often expressed as 5 + 6 = 11. The first letter of my name if 'B' which corresponds to The Magus within the Greater Mysteries (Major Arcana) of the Tarot deck. 16 – 'BRIAN ADAM NEWMAN' is an anagram of 'I AM A BRAND NEW MAN'. 17 – 'Brian' is a Celtic name meaning 'hill'. 'HILL' is Hebrew for 'Lucifer', although it is pronounced 'hellal'. 18 – I was born on Tuesday, October 18th 1977, which in the Catholic calender is the day of St. Luke. Also I was born in a place, now knocked down, called St. Luke's Hospital, in Guildford. The word 'Luke's' sounds very similar to the Latin word LVX, whereof the essential etymology of the word 'Lucifer', or 'The Light Bringer'. 1977 is The Year of Snake in the Chinese Zodiac. The snake

get stepped on by all the other animals, but he is the only friend of the dragon. The snake is a symbol of Lucifer in the Book of Genesis, or the tempter to partake of the fruit of the Tree of Knowledge of Good AND Evil. I was born with my eyes open. 19 – If we use an Equidistant Letter Skip (E. L. S.) of two, on my name, we get BINDMEMN. From this we can get the two words 'bind me'. This refers to the The Rule of The Abbey of Thelema, or Liber ATh vel Via Vitae sub figura CCCCI. Remember that the word 'religion' comes from the Lation 'religio' which loosely means 'to bind together in one belief'; and the opposite of the Latin 'negligens'. Thelema is a religion, in my humble opinion; 'humble' being the operative word. 20 – If we spell the word ADAM in full it is ALP DLTh ALP MIM, in Hebrew. This has the value of 111 + 434 + 111 + 90 = 746, respectively. This is the value of the Hebrew words MMVNIM, which means 'a civil officer'; MQVM which means 'a place'; and ShMVTh which means 'The Names'.

A Sound Financial Basis for a Community of Thelemites 1. As all members of the Abbey are aspirants to the Great White Brotherhood it is forbidden to profit from teaching magick, mysticism or anything in the Libri of the Order. All source materials are available freely on the Internet. To profit from teaching is perhaps the most serious infraction possible, and leads to expulsion from not only the Abbey, but the Great Order itself, for life, under no terms of forgiveness so ever. It follows that payment for working spells, or conjuring curses, or blessing objects etc. is also not the business of our Order. 2. We do not accept charitable donations. This is the way in which many religions have become corrupted; they end up dependent on so called 'philanthropists' who secretly chip away at the foundations of the Order and impose their demands via the back door. Another A A, that is Alcoholics Anonymous, also follow this policy of declining outside contributions and their 12 Step Program – whatever you may think about it – is flourishing. Receiving government benefits is acceptable if one, or one's parents, have contributed taxes to the national economy. (Frater Pyramidatus was on lucrative government benefits for most of his adult life, yet his parents paid a great deal of money into the English National Insurance scheme; he also produced many fine works of literature and occult research that he did not profit from at all. He was also held, against his will, in prison hospitals and therefore was rendered unable to work in any menial capacity.) 3. We do not have a group fund, as such. Each member of the Abbey has his or her own bank account, or suitable method of securing liquid assets. Each member pays a rent in proportion to the quality of his or her lodgings. Each member contributes money to a food, water, electric, gas and other consumables fund – but that is all. The Abbott or Abbess is financially supported by other members of the group. The individual must seek to control his or her own finances so that leaving the Abbey is always an option. 4. The main form of acquiring cash is from monks or nuns working in the greater community on behalf of the Abbey. This could be in any capacity ranging from something as menial as painting and decorating, to acting as a consultant to CEOs of multinational corporations. As it says in Liber ATh the monk or nun may be forgiven their Thelemic and monastic duties, even to the point of their employers not being aware that they stem from a New Aeon community. 5. The next most realistic way of making cash, or nearly as liquid wealth, is the creation of intellectual property. This includes writing novels, poems, songs, screenplays, biographies, ghost writing and so on. The Thelemic religion is mainly one concerned with intellect rather than craftsmanship, the faith attracts literati and poetic souls and the written word is perhaps the greatest asset the Thelemic movement has. The same goes for painting, sculpture, and increasingly bizarre mediums of expression that the Thelemic bent of mind consists of. 6. Finally, the Abbey will produce stock and products, but of a remedial type. Typical examples include jams, honey, alcoholic beverages, soaps, papers, simple jewellery, essential oils, papers, dolls, origami and other relatively simple artifice. These will not be sold, or rather marketed, as possessing 'magical' or 'mystical' properties. Such products will however be marketed as a brand, and may even have 'Abbey of Thelema' printed or marked on their packaging. Because the Abbey and Thelemic brand name will have a 'luxury' or 'novelty' selling point each unit sold can be marked up in price beyond comparative product from the competition. This is turn balances out the slow shelf turnover that will inevitably result from a production line that is otherwise devoted to practices of a non financial nature.

Thelema Means Freedom! “1. In the beginning doth the Magus speak Truth, and send forth Illusion and Falsehood to enslave the soul. Yet therein is the Mystery of Redemption.” Why I wrote this paper: This paper is an apologetic almost. At the time of writing, the 18th of March 2011, there has been a recent scandal about Ritual Abuse in Wales which I looked at in a local internet café, from the mouth of a Liverpudlian Christian man on www.youtube.com. I then went home and read some of Fritz Springmeier's literature hoping to find some advice on how to deal with the voice in my head that does nothing but swear hatefully and encourage divisive thinking. After all this bashing of the occult world in general, the whole notion of organised occult conspiracies led me to doubting perhaps my own chosen Path of Thelema, and specifically The Abbey of Thelema. And so my psychological and literary defences kicked in and I turned this piece out in three hours, in one go; seemingly without even considering the points therein. However, these are thoughts I have been harbouring for years. I do not pretend to be a Thelemite beyond reproach. I am quite ashamed, at times, of my past, but my Path is a Path of self improvement despite what I may have done years ago. I do not pretend to be a Holy Man of God, I am human and I am fallible and quite weak. A Christian would rightly say that men should not follow their own hearts and perhaps that is true. But I am not. I am trying to be a Thelemite, I am not really seeking my own whims as such. A lot of Thelemities say that “Do what thou wilt” does not mean “do what you like”, but from above the Abyss these two terms are the same. I simply have to go with my own convictions. But the point is that I am trying to defend my religious beliefs with axiomatic truths and statements that seem to be watertight. However, in practise I am just human and not as axiomatic as the words I churn out. I just want to respond to the case in Wales, and state that not all 'occultists' are purely evil. It is easy in the age of limitless internet information to find equally limitless evidence to prop up your own convictions and/or obsessions; and this is the real danger. The truth is you can believe whatever you want to believe, in time. But for me to found an Abbey of Thelema, I need other people to believe in a system so recondite and esoteric, so subtle and fierce, that I find myself quite alone. However, here is my defence of my religious beliefs, for all to scrutinise: What do you mean? 'Thelema means Freedom'? Thelema believes that individuality is sovereign. “Every man and every woman is a star.” We do not tolerate racism, sexism, homophobia, ageism or discrimination on ethnic or national grounds. Thelemites make great use of Magick and Qabalah. However, Magick is simply applied psychology, as Qabalah is a foundational school based on number. Both Magick and Qabalah are neutral forces and can be used for good or evil. A Thelemite by definition should not interfere with other people and should certainly not expose others to either hypnosis or drugs. “Do what thou wilt shall be the whole of the Law.” This is confirmed through antithesis, ie. you should not interfere with others, and especially other peoples' decision making processes. Thelema is creative, it is a religion largely based on Qabalistic poetry, and it encourages full creative force in others on a therapeutic level. Self expression is sacrosanct and the sovereign right of all men, women and children. Thelema, when properly practised is obviously a threat to the mind control agendas of certain historical groups for the following reasons: The Practise of the Magical Diary This prevents false memories forming, it provides a practical record of people, places, dates, addresses etc. The New World Order is constantly monitoring people while constantly preventing them from making a consistent record of their daily lives, even though to keep a consistent record is simplicity itself. The magical diary builds up a cohesive record of facts and places, and a catalogue of insights. It also prevents the aspirant from being

'framed' by the authorities because he or she can prove that he or she was not compromised in a way others might try to pretend he or she was compromised. It also proves the aspirant is keeping a record of truth, whilst the clandestine Satanic network never records anything they ever do on paper. Meditation Thelema encourages the practise of meditation to enable the aspirant to control their own minds at will. The end result of practising meditation is the realization of Timelessness. This state results in the aspirant becoming spiritual in nature, and they then dissociate from the Pain Factory we call 'Earth'. The New World Order fears people who are genuinely spiritual, and they are constantly seeking to divorce us from Nature. The Exponential Study of Qabalism As stated above the Qabalah is a system which in itself is neither good nor evil, however most of the people Adept in the art are consciously or unconsciously working for their own self interest. The benefit of studying Qabalah to a great degree of flexibility and fluency is that the control codes that may have been set up in your early life are easily scrambled. Humanity is in the main controlled by words, covert or overt, and the person with a high vocabulary, secular or occult, is far harder to control. The Dark Adepts have utilised their own bastardised version of the Qabalah to keep others under the whip. They fear the Qabalist who is truly fluent as they know full well that control codes can slip easily away in the mind of him or her with a great and subtle vocabulary. This is the reason why hypnotists use scripts and contrived designs rather than creative poetry. Again Thelema is a religion based on creative and poetic Qabalah, that encourages creativity of all kinds as a therapeutic and cathartic tool. The Study of Logic The New World Order utilises as system of control known as the Hegelian Dialectic. This is explained as 'Thesis-Antithesis-Synthesis'. It is a crude yet devastating way of hurting people. In the Freemasonic world this is known as 'Ordo ab Chao', which is Latin for 'Order from Chaos'. In the Tarot it is known as 'solve et coagula' which is Latin for 'dissolve and coagulate'. In military language it is known as 'divide and conquer'. David Icke refers to this pernicious dialectic as 'Problem-Reaction-Solution'. All this nonsense is the enemy of True Will, as the will must be one and not two. Thelema espouses the study of philosophy, and such terms as 'syllogism', 'sophistry', 'hypocrisy', 'ontology', 'teleology' and so on. A fundamental idea in Thelema is that 'every idea contains an inherent contradiction within itself', which may sound like madness. However this is true from the standpoint of enlightenment. Reason is ultimately futile, it collapses ultimately. The truth is that humans do things for emotional reasons and them rationalise them later. The Dark Adepts know this well. Typically the Dark Adept will seem to offer you many choices, but he knows that you will pick on of the said choices, and that all will lead to your eventual ruin. For instance, if someone said, “Do you prefer whiskey or wine?” you might think that they are presenting you with freedom of choice, when, however if they really had your best interests at heart they would say, “What is your favourite thing about alcohol?”. This is a facile example of the Hegelian Dialectic. The Dark Adepts constantly think in binary, and try to suck you down somehow. Thelema expounds basic training in philosophy to help you see if a person is a Sage or a Savage. The Belief in God Frater Pyramidatus at the time of writing is a long way from God. His subjection to mind control has been quite complete, he hears a voice in his head that constantly swears. He is alone and struggling. However, in the Holy Books of Thelema we find the word 'God' written several times. And I would like to imagine that every time this word is mentioned it is mentioned in an extremely positive context. We can only assume that if God is mentioned in a religion's literature in a positive light then said religion is monotheistic. I do not believe the Dark Adepts believe in anything except their own misplaced powers and obsessions.

The Study of Comparative Religion The psychopaths that run the show here on Earth are quite happy to pit people against each other on religious grounds. For instance a war has been waging in Europe for hundreds of years against people who believe Jesus Christ of Nazareth had children, and people who do not believe Jesus Christ of Nazareth had children. Thelema encourages the study of comparative religion, especially along Qabalistical lines, which seeks parallels between faiths separated by the gulf of culture, and of course divided by the unfathomable labyrinth of different tongues. Most religious wars are based on cultural expressions of faith, such as dietary habit, clothing, marital laws and so on. These cultural differences often have no connection to the religions they are associated with. Thelema studies the parallels between faiths and seeks to find the Truth, and does not concern itself with labelling, and exploiting the neuroses of psychopathic clerics and overeducated professors. Religion was designed to ease cerebral congestion and help people to live together, not to encourage schizophrenia and sectarianism. To call oneself a Thelemite on would arguably have to be grounded in Christianity, Buddhism, Judaism, Islam, Hinduism and many other Paths. The Dark Adepts simply wish to encourage conceit on religious lines, hoping that some minor point of dogmatic schism will lead to the first drop of blood, sexually repressed instincts to the full sweep of the sword, and then the good old fashioned instinct for revenge will surely do the rest. Esoteric Analysis of Christianity The Holy Bible is required reading in Crowley's Order. It is stated that the Hebrew and Greek originals have Qabalistical value. Crowley states in Magick Without Tears that the Legend of the Crucifixion of Jesus Christ of Nazareth is a great example of the White School of Magick. He also states that Thelema is the purest from of the White School. He states that Christianity, through differing factions has become fragmented and lost in scholastic bickering. Crowley's motto as an Adept had a Latinised form of 'Christ' as part of it. Crowley's idea of Christianity was very twisted because he was traumatised by his early upbringing by certain people and he came to loathe what he perceived as Christianity. He came to loathe the congregations as sanitized livestock, and the preachers as ego trippers. However, he did appreciate the fundamental truths of Christianity such as words like 'love'. Indeed if 'Do what thou wilt shall be the whole of the Law', and 'Love is the law, love under will', then if that love is under the statement 'Do what thou wilt', then the whole body of teaching of Thelema could be described as 'unconditional love'. (Frater Pyramidatus writes this as he is subjected to psychic abuse, and vitriol of the most unproductive kind, and swearing voices that simply to not go away. It seem as though the voice in his head is the diametric opposite of unconditional love. But he writes on.) Mystery is the Enemy of Truth The constant tool of the Dark Adepts is to stop people thinking out loud. The moment a Dark Adept realises he has put a thought in your head you are scared to express, then they use that like a tool, or rather a worm, to manipulate you. The whole psychology of superficial division goes on unabated. Crowley indeed told people exactly what he thought of them. The only defence against this is to avoid such types. They will suck your life like leeches. If you find yourself in the presence of someone who you are afraid to tell the truth to then simply leave. Or say something like, “I do not want to tell you my opinion.” Or perhaps, “I am frightened to express myself.” etc. It that doesn't work and you really can't avoid them, then play them at their own game and make them keep the thought in their own stupid heads that you are spiritually purer than them and watch them wriggle around like worms. They feel not. Thelema tries to arrive at truth, even if that truth is philosophical at best, or based on logical contradiction. The Practice of Ceremonial Magick The planet called Earth at around 2011 is becoming increasingly dependent on machines that we do not understand. This is axiomatic. The people pulling the strings are perhaps one in a million. This is not a democracy, nor an aristocracy, nor meritocracy, it is a technocracy. We are becoming increasingly reliant on gadgets that we have no comprehension of. In contrast Thelema teaches Ceremonial Magick, and this requires determination, will, focus, yet more importantly in this connection a knowledge of crafts closely

linked to the Earth such as herbalism, wand craft, dowsing, astrology and so on down the line. The technocrats are useless without their gadgets, whilst the Ceremonial Magician is not. There is here a difference between sorcery and Magick, but generally even sorcerers will fare better when someone pulls the plug. Frater Pyramidatus has used computers extensively but only in the main for research purposes and to write books that deal with the Hermetic Arts and thus to provide a lifeline to those completely swamped in technological and computerised mayhem. A religious system that encourages traditionalist ceremonial prepares the Individual for the time when the plug is pulled (Apocalypse), whilst the fat cats that rake in profits from useless virtual novelties are simply waiting for their victims to take the inevitable plunge. Let's just say the Eskimo will do better than your average 'code monkey'. There is of course much middle ground, and is not illegal to learn about fishing online, nor will you be arrested for playing chess online with a guy from Egypt, nor will you be evicted for playing Mah Jongg with a lesbian that lives in Glasgow. But the middle ground is vanishing. The Theory of Information Doubling The human race is being swamped in information. I would hazard a guess that the amount of inventions we have are doubling around every three months. There is a theory that in 2015 or thereabouts, there will be a flashpoint of knowledge where human information will be doubling so quickly, something like every second, that all previous ideas and notions of reality will be off the cards. So what kind of information will be prevalent after this? The largest self referenced body of knowledge. You might say scientific knowledge is the most self referenced but this is actually the opposite of the truth, because scientists depend on specialisation of fields. You have experts in rhinoceros excrements; the breeding habits of earwigs; the moons of Jupiter; the psychology of Portuguese transsexuals; the interaction of haloperidol and lorazepam in overweight teenagers; experts in one of any innumerable alphabets and so on into unfathomable depths. It is almost a universal requirement in most university seminars to say the words, “Well I must admit this is not really my area, however I must say...” So we will be lost in a sea of disconnected knowledge. So obviously Thelema, as a self referenced body of 'general knowledge', a truly encyclopedic school of initiation, tailored for everyone, will triumph ultimately. And so I end this short paper. All I can say is that Thelema is a White School, although the mud thrown at it still sticks. Frater Pyramidatus is divided in himself as yet, but he fears not the whitewash. He strives for silence and dissolution in the infinite. But the thrusting point is beyond his own sardonic narcissism. He is engaged in founding an Abbey of Thelema, and although he may not be building it brick by brick he hopes his small reformatory for lost souls such as himself will do some good. In his researches he has not uncovered a Thelemic Abbey that does 'exactly what it says on the tin' so far. This is because the mass media is forbidden. In an age where the micro media and the mass media are exponentially fusing into a hideous All Seeing Eye, he thinks that they probably wish to be left alone. The absence of something in existence either means one of two things: a) an absolute non requirement of the said thing, or b) a desperate need of the said thing. Reading the above ten points you might come to the conclusion that the latter is evidently true. Does this world really need another 20 000 computer programmers? Or 15 000 translators? Perhaps we need another type of profession that lives between the hordes of so called 'Christian' swarms and the Dark Adepts that joke and giggle in their squalid palaces as they languidly pull the strings. It's up to you to decide. But just remember the next time someone shakes your hand, looks you in the eye and says, “Do what thou wilt shall be the whole of the Law”, that he or she might be telling the truth! Thelema means Freedom!

The 216 Elements of Liber ATh LIBER ATH VEL VIA VITAE Sub Figura CCCCI THE RULE OF THE ABBEY OF THELEMA [in red find a simple progressive numbering of different aspects of this rule – edited by Frater Pyramidatus 19th of August 2013 in WEYMOUTH] -Ad Salutem Thelema[IMAGE] "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" (lbid, i, 50) ARTICLE ONE. The Abbey of Thelema shall consist of aspirants to the Great White Brotherhood 1, or A.'. A.'., of both sexes 2 and sexual preferences 3. ARTICLE TWO. The rite of initiation in the Abbey of Thelema shall take the form of a matrimonial union between the monk or nun 4 and 666 or 156 5, according to his or her biological identity. The new monk or nun shall take a new name based on the Holy Books of Thelema 6. ARTICLE THREE. Neither the Abbey of Thelema nor its members shall discriminate against any person on the basis of their race 7, national or ethnic origin 8, sex 9 or sexual preference 10, or age 11. The Abbey of Thelema is completely non-sectarian 12 and non-dogmatic 13. The Abbey of Thelema is ecologically responsible and opposes the continuing destruction of the body of Our Lady Babalon (the Earth) 14. ARTICLE FOUR. The study and discussion (discussus) of the Book of the Law are forbidden 15. However, the reading 16, realization 17, and interpretation 18 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 19. The Comment is the most "Zen" of all of Aleister Crowley's writings. Note Bene! Cave! 20 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) 21. These books represent the utterance of an Adept entirely

beyond criticism, and may not be changed 22. The individual right of interpretation is, however, absolute 23. Books may only be added to the Canon on the Authority of the Collegium Summum, by the Chief of the A.'. A.'. 24. ARTICLE SIX. The Head of the Abbey of Thelema is the Abbot or Abbess 25. He or she is appointed for life 26, except as provided for in Article X. The Abbot or Abbess manifests the True Will of the Abbey 27, speaks for the community 28, and is the sole source of power, strength, and authority within the Abbey, the Abbey's Magical Link to the Highest 29. Each Abbey shall have its own Abbot or Abbess 30, and no Abbot or Abbess shall have power or authority over more than one community 31, except as provided for in Article VIII. ARTICLE SEVEN. Every member of the Abbey shall swear a Vow of Holy Obedience to the Abbot or Abbess 32. ARTICLE EIGHT. The maximum number of the community shall be eleven 33. However, abbeys may congregate in larger communities, in which case they shall be governed by a council of abbots or abbesses 34. In no case shall the governing council exceed eleven members 35. ARTICLE NINE. Each Abbot or Abbess shall appoint his or her successor at or prior to his or her death 36. Failing that, the new Abbot or Abbess shall be chosen by unanimous agreement of the governing council of which he or she was a member within thirty days 37. Should he or she not have been a 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 38. In the interim the Abbey shall be governed by a triumvirate of the same members 39. 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) 40, which he or she shall undertake within ten days of his or her appointment 41. ARTICLE ELEVEN. The Abbot or Abbess may be removed from office by the unanimous agreement of all the inhabitants of the Abbey 42 or the governing council (if any) 43, other than himself or herself. ARTICLE TWELVE. The Ordeal of the Pyramid. In a suitable place prepared 44 let a truncated tetrahedral pyramid be constructed 45. On the sides of the interior are sigils in colour corresponding to the spirits of the elements, painted on a white base 46. The base of the interior shall be painted black 47, and the exterior shall be painted white or black according to the season (spring and summer or autumn and winter respectively) 48. The top shall be open to the Sky 49. The height of the pyramid shall be equal to the height of a man, and

the rest shall be proportional 50. Let the sides of the pyramid be oriented to the four quarters of the compass 51. 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 52. Let the candidate for the office of Abbot or Abbess be ceremonially entombed 53 in this pyramid for exactly ten lunar months 54, with purifications and consecrations 55, during which time he or she shall aspire continually to Nuit in perfect solitude and silence 56. He or she shall have nothing therein save the Holy Books of Thelema 57, his or her Magical Record 58, a pen 59, a single candle 60, and matches 61. The candidate shall be permitted a single robe 62, which shall be changed at intervals of one week 63; sufficient bedding for the weather 64; a sufficiency of water 65, bread 66, and vegetables 67 for daily consumption, but absolutely no animal products 68 or drugs 69; water 70, soap 71, nail scissors 72, and a cloth once per week 73; and a container for urine and the collection of rainwater 74. The removal of faeces and urine, and the passing in of food, shall occur once per day, in the midst of the night 75, and shall be attended to by the members of the Abbey in turn, by twos 76, chosen at random 77, in perfect silence 78. At any time the candidate may terminate the ordeal by breaking his or her Vow of Silence 79, at which time he or she shall be removed 80. Such a candidate ceases to be a member of the Abbey of Thelema for life 81. He or she shall be removed after sunset on the last day 82. Upon completing the Ordeal, the Abbot or Abbess shall be installed with all feasting and rejoicing 83, 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 84. ARTICLE THIRTEEN. The Abbot or Abbess shall be entirely supported by the Abbey 85, and shall be provided with a private room 86, chapel 87, and bathroom 88, furnished in the style of King Lamus 89. Other than his or her administrative responsibility, the Abbot or Abbess shall devote himself or herself entirely to the tasks of the A.'. A.'. 90 and such other work as he or she may see fit (see Article XLII) 91. 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 92, 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 93. ARTICLE FIFTEEN. The Abbey shall maintain a Thelemic temple in accordance with the specifications prescribed in the Thelemic Holy Books 94. It shall be equipped for the tasks of the A.'. A.'. and the celebration of the Gnostic Catholic Mass 95, for which additional props shall be kept available as needed 96. 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 97. The masters shall wear a scarlet tau robe, lined with blue 98. The Abbot or Abbess shall wear a bright blue tau robe, as above, emblazoned with the Eye of Horus in scarlet 99. Members of the A.'. A.'. may wear the robe of their grade 100 (see Article XLII). ARTICLE SEVENTEEN. All male members of the Abbey shall shave the head 101 with the exception of a single lock in the centre of the forehead 102, or an inverse tau at the hairline made with vermilion sandalwood paste 103.

ARTICLE EIGHTEEN. All female members of the Abbey shall wear their hair bobbed 104 and died with optional red or yellow henna 105. ARTICLE NINETEEN. The children of the Abbey shall be encouraged to go naked in order to free them from the bond of sexual shame 106. ARTICLE TWENTY. Upon reaching puberty each child shall be initiated privily by the oldest member of the Abbey of the opposite biological gender 107, whereupon he or she may become a full member of the Abbey 108. ARTICLE TWENTY-ONE. Every member of the Abbey shall be vowed by a Vow of Holy Obedience to the Abbot or Abbess 109 and by a Vow of Simplicity 110. Concerning the Vow of Chastity it is not here written 111. ARTICLE TWENTY-TWO. The day shall be divided by a tom-tom, bell, or other alarum 112, at 6 a.m., 12 noon, 6 p.m., and 12 midnight 113, followed immediately by a communal Adoration of the Sun, according to the formula of Liber CC 114, followed by one hour of solitary meditation 115, except on Sunday (see Article XXXI). ARTICLE TWENTY-THREE. Meals shall be served twice daily, at 7 a.m. and 7 p.m. 116 All meals shall be eaten communally in silence 117, and shall be preceded by the saying of 'Will." 118 All members of the Abbey shall fast between meals, save for the imbibition of water 119. All meals shall be accompanied by wine 120. Dinners may be cooked in the French style 121. Breakfast shall be vegan 122. Red meat shall only be served on the feast days of the Book of the Law 123. White meat shall not be served more than three times per week 124 (see Article XXXIV). ARTICLE TWENTY-FOUR. The morning shall be dedicated to work and physical training and exercise 125. The afternoon shall be dedicated to intellectual study 126, magic 127, or meditation 128, according to the member's grade. The evening shall be dedicated to the communal recitation of the Cries of Adoration of Liber CMLXIII 129, or other chants, performances, readings, celebrations, or observances, with the approval of the Abbot 130, except on Wednesday (see Article XXVII). ARTICLE TWENTY-FIVE. The Abbey shall consist of seven grades, as follows: postulant, consisting of one year of service 131; novice, consisting of two years of physical training 132; disciple, consisting of three years of intellectual study 133; aspirant, consisting of four years of magical work 134; adept, consisting of five years of mystical work 135; master 136; and the Abbot or Abbess, who is created by the Ordeal

of the Pyramid 137. An abbott or abbess serving on a governing council shall be referred to as an archimandrite 138. ARTICLE TWENTY-SIX. The members of the Abbey shall fast totally on each Wednesday 139. 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 140. ARTICLE TWENTY-EIGHT. All monks shall be addressed as "Brother." 141 All nuns shall be addressed as "Sister." 142 The Abbot and masters shall be addressed as "Father" or "Mother" 143 in accordance with their biological gender. Monks and nuns may be addressed by a superior or equal by their chosen names 144 or, if they are also members of the A.'. A.'., mottoes, or an acceptable abbreviation or English equivalent thereof 145. Children shall be addressed by their given names 146. ARTICLE TWENTY-NINE. The corporal punishment of children is forbidden 147. ARTICLE THIRTY. The mass media are forbidden within the Abbey of Thelema 148. ARTICLE THIRTY-ONE. The use of the first personal pronoun is forbidden by all save the masters and Abbot 149. 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," 150 followed by the reply, "Love is the law, love under will." 151 The farewell is "Love is the law, love under will," reiterated. 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 152 or an officer appointed for the purpose 153. Once the cause of such a discord or disagreement is identified, the Abbot or Abbess shall appoint a test 154, such that the result of the test shall determine the resolution of the discord or disagreement by indicating the True Will in the matter 155, which shall be interpreted by the Abbot or Abbess 156. 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 157. ARTICLE THIRTY-FOUR. The entry of the Sun into the signs of the zodiac 158, the newness 159 and fullness 160 of the

Moon, the birth 161 and puberty 162 of children, the marriages 163 and deaths 164 of members, the quarter days 165, and the feast days prescribed in the Book of the Law 166 shall be observed by rituals 167 and celebrated by feasts 168. In addition, the Abbey of Thelema shall sponsor public readings and performances of the works of Aleister Crowley 169, and such other works as the Abbot may authorize 170. ARTICLE THIRTY-FIVE. The Mass of the Gnostic Catholic Church shall be celebrated every Sunday at 12 noon 171, following the Adoration of the Sun. ARTICLE THIRTY-SIX. Those who do not accept the Law of Thelema may not trespass upon the consecrated grounds of the Abbey 172. Above all entrances to the Abbey the motto "DO WHAT THOU WILT" shall be superscribed 173. 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." 174 Those who refuse to sign must be expelled 175. ARTICLE THIRTY-SEVEN. Members of the Abbey may, by special dispensation of the Abbot or Abbess 176, work in the world on behalf of the Abbey 177, in which case any or all of their duties may be forgiven them, for the duration of their absence from the Abbey, without penance 178. ARTICLE THIRTY-EIGHT. The admission 179, expulsion 180, and advancement 181 of members of the Abbey shall be at the personal discretion of the Abbot 182. Penances may be exacted by the Abbot at his or her personal discretion 183, excluding corporal punishment 184. The education of the Abbey's children shall be the personal responsibility of the Abbot 185. ARTICLE THIRTY-NINE. Any member of the Abbey may leave the Abbey without shame simply by informing the Abbot of his will 186, provided he or she is not under any penance or shunning at the time 187. ARTICLE FORTY. Any member of the Abbey who fails to observe the Rule of the Abbey of Thelema shall be shunned 188. The duration of shunning shall be determined by the Abbot 189, according to the severity of the infraction 190. ARTICLE FORTY-ONE. Any person may establish an Abbey of Thelema in accordance with this Rule 191. Each Abbey shall endeavour to incorporate itself as a religious order 192, in accordance with the laws of the jurisdiction in which it is located 193, and to establish itself on a sound financial basis 194. In particular, the Abbey shall endeavour to acquire any land or property which may become available in its vicinity 195, in order to enlarge its domain 196. Abbeys shall extend hospitality to each other's members 197, at the discretion of the Abbot 198.

ARTICLE FORTY-TWO. Any Abbot or Abbess who satisfies the criterion of the twenty-one tests 199 may confer the instruction 200, grades 201, and initiations 202 of the Great White Brotherhood, or A.'. A.'., in the name of the A.'. A.'. 203, as an Exempt Adept of the A.'. A.'. 204. ARTICLE FORTY-THREE. Any person soever may claim the grade of Master of the Temple 205 by taking the oath of the grade 206, subject to recognition of a recognized Master of the Temple of the A.'.A.'. 207. ARTICLE FORTY-FOUR. Each Abbey of Thelema shall be located at a power point 208 based on the figure genethhacal 209 for the moment of the advent of the New Aeon 210. The name of the Abbey shall be based on the god names of the Holy Books of Thelema 211 and shall be derived from the significant planets 212 for the chosen location 213. If local mythology 214 attests to a regional power point 215 the Abbey shall be oriented to that 216.

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 withdrawingroom 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, ashcoloured, 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 hindwolves, 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!

Excerpt from The Monks of Thelema by Sir Walter Besant

ABBEY OF THELEMA. Floral Games, July 28, 1877. To be enacted, represented, and performed for and by the maidens of Weyland Village and the country round. The games will commence at three p.m. But those who arrive earlier will find dinner laid for them in the long marquee at one. The Band will begin to play at two, and will go on with intermissions all the day. At 3 p.m.—There will be a canoe race on the river between Brother Peregrine and Brother Lancelot. The prize will be permission to bestow a gold locket on any one of the guests. At 3.30—The Wizard of Assam. At 4 p.m.—A game of Polo, in which the Monks of the Abbey will each worthily play a monkly

part. At 5 p.m.—There will be a running race for the younger girls. Prize, a new bonnet to be selected by the winner. At 5.30 p.m.—Tea in the long marquee. At 6.30 p.m.—A Lottery in the Lottery tent. At 7.0 p.m.—The performance of a new and original village Comedy, written especially for this entertainment by Sister Desdemona. Music and songs by Sister Cecilia. The characters will be sustained by the Brethren and Sisters of the Order. At 8 p.m.—A concert of old English music. At 8.30 p.m.—Dancing and Lighting of the Lamps. At 9.30 p.m.—Supper in the Long Marquee. At 10 p.m.—A Grand Surprise, by Brother Peregrine. At 10.30—Fireworks. The guests are invited to enter freely all the tents, especially that of the Gipsy, and that of the Magic Mirror. God save the Queen. This programme looked very pretty indeed edged round with flowers, and beautifully printed, as I have said, in red and gold. It was presented to every visitor, on arriving at the lodge gate. There were about a hundred and fifty girls in all. They came from all sorts of places for miles round; they came on foot; they came in spring carts ; they came in omnibusses; they came in vans. They came hours before the time. They came dressed in their very best, and in the happiest mood. But though they knew something of the preparations which had been made, they were not prepared for the splendour and beauty of the scene which awaited them; for the Venetian masts, the streaming banners, the bright tents, the music—which began sooner than was advertised, because there were so many who came as early as noon—and the crowd which went to and fro, and gave life to everything. There were no men except the servants, for the monks did not appear till the time came for their performances. Ladies there were in plenty come to see the fete, the real purpose of which was known only to Desdemona and Miranda, but no gentlemen were admitted with them. I do not think the rural nymphs lamented the absence of their swains. Some few might, perhaps, have allowed a transitory feeling of regret that so much care on their appearance would have no result in attracting some other girl's young man; some might have felt that with a bashful lover at one's elbow things would have seemed more complete. But with most there was a feeling that the shepherd swains would certainly have got drunk, as they did at Mr. Dunlop's festival, and so spoiled everything. Fancy a lot of drunken louts among these beautiful tents and flags. Village beauty is a flower of not unusual occurrence, as many of my readers have observed. In Gloucestershire there is a prevalent oval type which sometimes gives a face of singular sweetness: in Somersetshire the type is squared off, somehow, and when you get a pretty face there it carries an expression of something like sullenness: the Hampshire folk, with their brown hair and round faces, are sometimes comely: and the Northumbrians with their long faces, blue eyes, and gentle voices, are often charming. At Weyland Park, which, as everybody knows, is in no one of these counties, the average of village beauty was not, perhaps, very high, but there was plenty of health in the rosy faces, and of vigour in the sturdy arms: considered as the mothers of England's future sons they afforded reason for rejoicing; but the general type of face was decidedly common. Yet there were exceptions. No one among them all who could have guessed the real reason of this lavish preparation for a simple girls' merry-making. To Miranda, no expenditure could be too lavish, so that It was for Alan. With a sorrowful heart she provided this magnificent entertainment as a sort of welcome to his wife; supposing that his wife was among the hundred and fifty country nymphs who graced her

feast. The Brothers and Sisters dropped In one by one, and fell into the places assigned to them in the programme. The canoe race was paddled on the narrow little river, as tortuous as the Jordan, by Tom Caledon and Brother Peregrine, and it was won by Tom because his adversary, in his extreme eagerness to win, lost his balance and upset, to the rapturous joy of the assemblage. But some thought that he upset himself on purpose, in order to present the pleasing and interesting spectacle of a figure dripping wet embellished with duck-weed, and running over the lawns to change flannels. In former days this amusement used always to be provided on Procession-day at Cambridge; the boats taking it, I believe, in turns to sacrifice themselves on the altar of public derision. Sister Desdemona presented Tom Caledon with his prize, a gold locket and the permission to give it to whatever girl he pleased. There was a general flutter among the maidens as he stood like a sultan, the locket in his hand. They stood grouped together in little knots, as if jealous of each other; and all eyes were open, all lips parted in eager expectation of his choice. There was one girl among them who looked at Tom with a kind of confidence she alone among them all. She was a fair haired, blue-eyed girl; tall, pretty, and of graceful figure. “Alma thinks she's goings to get it,” they murmured. “There's lots prettier than her.” Tom, however, did not give It to her. He stepped straight to where, quite In the background, little Prudence Driver, Alan's librarian, stood little thinking of the honour that was about to fall upon her. She was not pretty, nor was she graceful, but Tom knew how Miranda regarded her, and he thought to please the Abbess. An angry flush rose to the cheek of the girl they called 'Alma, but there was no possibility of disputing the award. The Polo fell rather flat, although the Brothers played well and with address. Polo does not powerfully appeal to the village maiden's imagination. Then there came the lottery—all prizes and no blanks. The prizes were articles of costume, useful and ornamental. Nelly held the bag, and each girl on drawing her number rushed straight to the lottery-tent, to see what was her prize. Then came the wizard with his Indian conjuring tricks, which made them breathless with wonder and terror. And all this time the music played under the trees; and there was the gipsy's tent, in which your fortune was told for nothing, and you came out knowing exactly not only what kind of husband you were to have, but also, what Mrs. Harris yearned to extort from Mrs. Gamp, your "number." And then—ah ! then—there was the tent of the Magic Mirror. Within among many curtains, and in a dim twilight, sat an aged, white-bearded man in black robes and wonderful hat, who asked your name and your age, and who then invited you to behold yourself in a mirror. That was not much to do, but as you looked, your own face disappeared and behind it came a picture—a scene in your future life. And then this remarkable old man told you things. These must have been different because some of the girls came out with heaving bosoms, glistening eyes, flushed cheeks, and pallid lips, gasping in anticipation of the promised joy. But some emerged with downcast looks, pale and trembling, their day's enjoyment gone. The prophet was no other than Brother Peregrine himself; it was no business of any one's that he had with him in the tent a certain “wise woman” who whispered him little secrets about every girl as she came in. She was invisible behind a curtain. I regret to say that the fame of this wonderful sorcerer spreading upwards, so to speak, many of the ladies and some of the Sisters sought the tent of the Magic Mirror. Among these was Nelly who came out looking sad and disappointed, and when she met Tom sighed and said, “I am so sorry that I went into the tent of the Magic Mirror. Poor Tom!"

Now Tom knew who was the sorcerer, and he gathered that his rival had taken a mean advantage by means of his magic spells. Therefore he inwardly cursed all necromancers. Where was Alan? Miranda was disappointed at his absence. He had faithfully promised to come—and now evening was approaching and the beauty of the fete was over, but there was no Alan. The play, which was a light burletta, with village girls and pretty songs, was well received, and the concert was endured. And then they began to dance, for the sun was down now, and the summer twilight was fallen upon the trees and the park, and they were lighting the coloured oil lamps. It was a new Vauxhall, only none of those present could remember the splendours of that place. And what with the coloured lights and the band and the glamour of the whole, a sort of intoxication seized the girls, and they became, in a way, possessed of the Bacchante madness, in so much that they laughed and sang, and seized each other by the waist and whirled round madly till they fell. And among them all ran in and out that tall thin man, with the lines in his face, whom they called Brother Peregrine, who whispered to one and danced with another and conjured for a little group, all at the same time, and with unflagging activity. As for the rest of the monks, they were dancing with such as knew how to dance, except Mr. Caledon, whom all the girls knew; and he walked up and down among the lights with Miss Despard, whom they knew as well. And her face was melancholy. And Miranda moved here and there always graceful, always queenly with her little court, consisting of Desdemona, Cecilia, and Mr. Rondelet, happy in her experiment but for one thing, that Alan, for whom this entertainment was designed, was not present. At ten the supper was served. There was a sort of high table at which sat Miranda, with her court. She was looking up and down the lone rows of eirl-faces before her with a critical but disappointed eye. “They giggle dreadfully,” she whispered to Desdemona, who was sitting beside her. “People who live far from the madding crowd's ignoble strife generally do giggle,” Desdemona replied. “And I am not at all sure about their temper. Look at that black-haired girl; should you think she was good-tempered” “Certainly not,” said Desdemona. “know the sort—short of patience, hasty in wrath, and unreflecting in the matter of punishment. She would box Alan's ears every day till he brought her to Weyland Court.” “I have looked up and down the rows at the table; but I can see no one who in the least degree approaches Alan's simple ideal. I despair!” “So much the better, my dear, because the fancy may pass away. We have always got our right of veto. Just suppose, however, that these girls knew what we know. Fancy the airs, the bridlings, the jealousies with which these Cinderellas would receive the gracious Prince when he came. I suppose, by the way, that he will come some time this evening?” “He said he would. One would think,” said Miranda, with a little bitterness, “that he would feel some little interest in the assembly.” But supper seemed to be over. What was the surprise promised by Brother Peregrine? He answered the question himself; that is to say, his Indian servant brought him a small box. With this in his hand, he begged Miranda's permission to make a little speech. “What are you going to do?” she asked. “I am going to minister to their vanity,” he replied. “In my experience of the uneducated— only the uneducated portion—of your sex, I have found that to minister to their vanity is to afford them the most lively gratification. I am going to make one girl supremely happy, two or three

madly envious, and the rest proud of their sex and of themselves.” He took Miranda's permission for granted and advanced to the front, facing the long tables at which the girls had taken supper. “Girls,” he said, holding solemnly before him the mysterious box, “I promised you a surprise with which to close the day. It is here, in this box. In the days when the old gods pretended to govern the world, and made such a mess of it that we have been ever since occupied in setting things to rights which they blundered over, there was once a banquet—not so good a banquet as this at which we have just assisted, but still a creditable feed. And while the gods were sitting over their wine and the goddesses looking at each other s dresses” —the girls began to wonder what on earth all this unintelligible patter meant—“some one who shall be nameless threw among the assemblage a golden apple—a golden apple,” he repeated, “on which was inscribed, 'For the Fairest.' The adjudgment of this apple produced great disasters to the human race, which mattered nothing to her who received it, because she scored a distinct triumph over her rivals. This preamble brings me to the box. Trumpeters, if you please.” The two trumpeters of the Abbey, who had meanwhile stationed themselves at either side of the speaker, but on a lower step, blew a great and sonorous blast. “This golden apple,” the orator went on, “supposed to have been quite lost for many thousands of years, has been miraculously preserved to the present day. It is in my possession; it is in this box. I am about to restore it to its original use. Trumpeters, if you please." While they blew again, the attention of the girls being now thoroughly aroused and their interest excited to the highest point, Brother Peregrine opened the box, and took out, suspended by a silver chain, an apple, wrought, or seeming to be wrought, in solid gold. He handed this to his Indian servant, who, bearing it reverently on a cushion, passed down the lanes of the girls, allowing them to hold it in their hands, to weigh it, and to gaze at it. The dark Indian, with his turban and white tunic, the silver chain and the golden apple, and the mystery of the whole thing, filled all hearts with a trembling eagerness. “That apple”, continued Brother Peregrine, “is offered to the fairest of you all. The ladies of the Abbey of Thelema do not propose to enter into competition. It is for their cruests alone that this gift is offered. Point me out the fairest." There was first a dead silence, and then a confused hubbub of tongues, but no one was proposed. “This will not do,” said Tom Caledon. “Let them separate into committees and vote.” It was difficult, but was effected at last by the process of dividing them into groups of ten and making them select the two prettiest girls from among themselves. This reduced the number of candidates from a hundred and fifty to thirty. The thirty were then ranged in a row, while their less fortunate sisters sat behind, silent, and devoured by irrepressible envy. “The number must be still further reduced,” said Brother Peregrine. “I must have three presented to me, among whom I shall choose the fairest.” Again Tom Caledon managed the business. He gave them voting-papers and collected their votes. There were thirty voters. When the papers were unfolded it was found that there were thirty nominations. It thus became apparent that every girl had voted for herself. This was discouraging, but Tom began again, offering each girl two votes. The result of this method was that there was a distinct and large majority in favour of three girls, whom Tom Caledon placed before the giver of

the apple, in a row, and then retired. It was an impressive scene. On the platform stood Brother Peregrine—tall, thin, with a smile in his eyes, though his lips were firm. Below him his Indian servant, bearing the apple and the chain on a cushion. At either hand the gorgeous trumpeters. Behind, the ladies and the Brethren of the Abbey. The three girls standing trembling with ill disguised impatience, edging away involuntarily from each other like guilty persons. And behind, the crowd of girls pressing, swaying, laughing and whispering. “They are all three pretty,” whispered Miranda to Nelly; “and all three in different styles.” The first was a tall girl, with perfectly black hair and plenty of it, done in a careless kind of knot which allowed—though that was perhaps the effect of dancing—one or two braids to fall upon her neck. She carried her head in queenly fashion, and looked straight before her into the face of the man who represented the shepherd of Mount Ida, with a pair of full lustrous black eyes, which were what some ladles might call bold. Her features were regular: her mouth was rather large, and her figure full. Her limbs were large, and of generous contour. She was Black Bess—her Chrissom name was Pamela, but everybody always called her Black Bess—the daughter of the blacksmith. She was the girl of whom Desdemona had said that, if Alan's choice fell upon her, she would box his ears every day until he took her to reign at Weyland Court. And she looked it. As for forwarding his schemes in the village, or laying herself out for the Higher Culture, whatever intentions in this direction she might start with, the end of those intentions was apparent. She wore white muslin with cherry-coloured ribbons, which would have been in excellent taste, and suited her shape and complexion, but for an unlucky yellow sash which revealed the imperfectly-educated taste, and made Miranda shudder. In her hand she carried her hat by the ribbons, and her face expressed the eagerness of tumultuous hope. Next to her, the second of the chosen three, was a girl not quite so tall as Black Bess, but with a figure as commanding and a look as queenly. She had brown hair and hazel eyes, but the eyes were as cold as those of Black Bess were full and lustrous. Her hair was piled and rolled upon her head so that it resembled a helmet. Her features were more prominent than those of her rival, and had a certain hardness in them. Also her chin was a little too long and square, and her forehead a little too high. She wore a dress of some soft lavender colour, without any ribbons, but a rosebud at her neck, and another in her hair. And she, too, carried her hat by its ribbons. “See,” whispered Miranda. “She has taste. But what a cold expression !" She was a nymph from a neighbouring village ; Black Bess and the third were Weyland girls. The third, indeed, was no other than the bailiff's daughter, Alma Bostock. She was less in stature than the other two, but as graceful in figure, and far more lissom. She was a buxom, healthylooking damsel, about eighteen years of age, with light-blue eyes, and light-brown hair which fell behind her and over her shoulders in an abundant cascade: she had a rosy cheek and a white forehead: she had red and pouting lips, with a little dimple in either corner: her nose was just a little —perhaps—tip-tilted. She had thrown aside her hat, and was standing with clasped hands and trembling figure, her eyes fixed eagerly on the golden apple, mad to win the prize of Beauty. She, like Black Bess, was dressed in white, but she had blue ribbons, and there was nothing whatever to mar the simple taste of her costume. Indeed her mother, the ex-lady's maid, superintended it personally, and made her discard every scrap of colour, out of all the ribbons which Alma wished to wear, except the simple blue. So that of all the girls at the fete, there was only one, the tall, brownhaired damsel beside her, who was so well and tastefully attired. And then Brother Peregrine, taking the prize from his servant—at which act the eyes of the Chosen Three lit up suddenly, and became wistful—dangled it thoughtfully before them for a few moments,

and then began, slowly and with hesitation, to speak. “I am not Paris,” he said. The elected wondered what he meant, while the Monks and Sisters of Thelema pressed more closely behind him, wondering what would happen; Miranda vexed that Alan was not there, and yet half afraid that if he came he might take some sort of fancy to one of the Three. “I am not Paris, the shepherd of Mount Ida. Nor is this, indeed, the mountain. And what I hold in my hand is not, I am sure, an Apple of Discord. You, my very lovely young friends"—here he cast an eye upon Nelly, on whose face there might have been seen a half-amused, half-contemptuous glance, as if nobody under the rank of a lady could be called lovely— “are not goddesses, it is true. You are not Here; nor you Athene; nor you, pretty damsel with the light brown hair, Aphrodite. Yet, at this important juncture, I feel as if you were, respectively, those three divinities." He stepped down from his position of vantage. “Let me try the chain upon the neck of each,” he said. “Advance, maid of the ebony locks and lustrous eyes." Black Bess understood the look, though the language was too fine for her, and stepped forward promptly. “Let us see,” said Brother Peregrine, “how the chain looks round your neck.” He threw it over her neck, and, as he did so, whispered quickly : “What will you give me for it?” “I will teach you,” whispered the halfgipsy girl, hotly and eagerly, “how to wire hares and pheasants, how to cheat at cards, so that no one shall know how—oh! I've taught lots of men—and how to tell fortunes, and steal away girls' hearts.” He laughed, took the chain from her neck, and called the next one. “What will you give me,” he asked, “if I let you have the apple?” Perhaps she had heard the former question, and had time to make up an answer. “I will tell you,” she whispered, “what girls talk about—ladies too—and what they want, and then you will never be afraid of your wife, and rule your own house.” It was an odd thing for a village girl to say; but perhaps she had read books. “It is the truest wisdom,” Brother Peregrine murmured in reply. “And if knowing your wife was the first step to ruling her, one might be tempted. But I have known husbands who knew their wives quite thoroughly, and yet were ruled by them.” He took the chain from her neck, and called the third girl. “What will you give me for it?” he whispered, as he put it on. “Give me the apple and the chain,” she whispered, with quivering lips. “Give them to me, and I will give you as many kisses as you like.” Brother Peregrine, with a virtuous frown, took off the chain, and returned to his platform. The excitement was at its highest. “It is mine,” he said, “to award the prize. I have seen the three candidates, I have spoken to them; I have, before you all, tried them. Girls, I wish there were three golden apples. But there is only one.

And a precedent has been laid down for us. Like the Idaean shepherd, I adjudge the prize—to Aphrodite.” He stepped down, and laid the chain once more round the neck of Alma Bostock. The other two girls, without a word, turned away, and, with heavily-laden eyes, pressed through the crowd, and so into the outer night. Under the trees, beyond the light of the coloured lamps, they spoke to each other. “What did she promise to give him?” asked Black Bess, with heaving bosom and parted lips. “I don't know—I don't care. A Cat,” replied the other. Then they separated by the space of two yards and a half, and, sitting down upon the grass, broke into sobbings and cries. But within the marquee it was the hour of Alma's triumph. There was a murmur of approbation as Brother Peregrine suspended the chain round her neck. Indeed, she was the prettiest, and, at that moment, as she stood there, her eyes brightened, her cheek flushed, the silver chain round her neck, the golden apple at her heaving breast, every eye upon her, the hands of all applauding, her whole frame swaying beneath the excitement and victory of the moment, Alan Dunlop entered the marquee. Miranda, Nelly, and Desdemona, with the other Sisters, were stepping from the platform to congratulate the victor; the band was striking up a triumphant march; the girls were all laughing and talking together. Alan concluded, rashly, that the whole thing had been got up by Miranda for his own benefit. In this sweet-faced village girl, the queen of the festival, he saw the maiden whom Miranda had chosen for himself, and he caught her hand with effusion. “Miranda,” he whispered, with the deepest feeling,” you have found for me the girl I have been in search of. I thank you—for a wife.”

Frequency of Words with Liber ATh Below is an alphabetical list of all the words found in Liber ATh, and the number of times each word is found: 12, 3 156, 1 50, 1 6, 2 61, 1 666, 1 7, 3 a, 45 A, 7 a.m, 2 AA, 8 abbess, 1 Abbess, 24 abbesses, 1 Abbey, 50 ABBEY, 1 Abbey's, 2 abbeys, 1 Abbeys, 1 Abbot, 35 abbots, 1 abbot, 1 abbreviation, 1 above, 1 Above, 1 absence, 1 absolute, 1 absolutely, 1 accept, 2 acceptable, 1 accompanied, 1 accordance, 4 according, 6 acquire, 1 act, 1 Ad, 1 added, 1 addition, 1 additional, 1 addressed, 5 adept, 1 Adept, 2 administrative, 2 admission, 2 Adoration, 3 advancement, 1

discretion, 3 discriminate, 1 discussion, 1 discussus, 1 dispensation, 1 divided, 1 do, 3 Do, 1 DO, 1 does, 1 domain, 1 drugs, 1 duration, 3 during, 1 duties, 1 each, 4 Each, 4 earth, 1 Earth, 1 eaten, 1 ecologically, 1 education, 1 EIGHT, 1 EIGHTEEN, 1 elements, 1 eleven, 2 ELEVEN, 1 emblazoned, 1 encouraged, 1 endeavour, 2 English, 1 enlarge, 1 entirely, 3 entitled, 1 entombed, 1 entrances, 1 entry, 1 equal, 2 equipped, 1 equivalent, 1 establish, 2 ethnic, 1 evening, 1 every, 1 Every, 4 exacted, 1

maintain, 1 male, 1 man, 1 manifests, 1 marriages, 1 mass, 1 Mass, 2 master, 1 Master, 2 masters, 3 matches, 1 matrimonial, 1 matter, 1 maximum, 1 may, 22 me, 1 meals, 3 Meals, 1 meat, 2 media, 1 meditation, 2 member, 10 member's, 1 members, 16 Members, 2 midnight, 1 midst, 1 moment, 1 monk, 2 monks, 1 Monks, 1 months, 1 Moon, 1 more, 2 moreover, 1 morning, 1 most, 1 Mother, 1 motto, 1 mottoes, 1 must, 1 my, 2 myself, 1 mystical, 1 mythology, 1 nail, 1

see, 7 served, 3 service, 1 serving, 1 seven, 1 SEVEN, 1 SEVENTEEN, 1 severity, 1 sex, 1 sexes, 1 sexual, 3 shall, 95 shame, 2 shave, 1 she, 11 Should, 1 shunned, 1 shunning, 2 sides, 2 sigils, 1 sign, 2 significant, 1 signs, 1 silence, 3 Silence, 1 Simplicity, 1 simply, 1 single, 3 Sister, 1 SIX, 1 SIXTEEN, 1 Sky, 1 so, 1 soap, 1 soever, 1 sole, 2 solemnly, 1 solitary, 1 solitude, 1 sound, 1 source, 1 speaks, 1 special, 1 specific, 1 specifications, 1 spices, 1

advent, 1 Aeon, 1 after, 1 afternoon, 1 against, 1 age, 1 agreement, 2 alarum, 1 Aleister, 2 all, 6 All, 7 also, 1 always, 1 amp, 3 an, 7 An, 1 and, 67 animal, 1 any, 8 Any, 6 apply, 1 appoint, 4 appointed, 2 appointment, 1 approval, 2 archimandrite, 1 are, 5 Article, 8 ARTICLE, 44 as, 15 aspirant, 1 aspirants, 1 aspire, 1 at, 15 At, 1 attended, 1 attention, 1 attests, 1 authority, 2 Authority, 1 authorization, 1 authorize, 1 autumn, 1 available, 2 Babalon, 1 base, 2 based, 3 basis, 2 bathroom, 1 be, 71 become, 2 bedding, 1

exactly, 1 exceed, 2 except, 4 exception, 1 excluding, 1 Exempt, 1 exercise, 1 expelled, 1 expulsion, 1 extend, 1 exterior, 1 Eye, 1 faeces, 2 Failing, 1 fails, 1 farewell, 1 fast, 2 Father, 1 feast, 3 feasting, 1 feasts, 1 female, 1 FIFTEEN, 1 Figurâ, 1 figure, 1 financial, 1 first, 1 fit, 1 five, 1 FIVE, 1 followed, 3 following, 2 follows, 1 food, 2 for, 19 forbidden, 5 forehead, 1 forgiven, 1 form, 2 formula, 2 FORTY, 1 FORTY-FOUR, 1 FORTY-ONE, 1 FORTY-THREE, 1 FORTY-TWO, 1 four, 2 FOUR, 1 FOURTEEN, 1 free, 1 French, 1 from, 5 full, 1

naked, 1 name, 4 names, 3 national, 1 nations, 1 needed, 1 Neither, 1 new, 6 New, 1 newness, 1 night, 2 NINE, 1 NINETEEN, 1 no, 3 non-dogmatic, 1 non-sectarian, 1 noon, 2 nor, 1 not, 10 Note, 1 nothing, 1 novice, 1 Nuit, 1 number, 1 nun, 2 nuns, 2 oath, 1 obedience, 1 Obedience, 3 observances, 1 observe, 1 observed, 1 occur, 1 of, 182 OF, 2 office, 2 officer, 1 officers, 1 Official, 1 oldest, 1 on, 14 On, 1 once, 2 Once, 2 one, 6 ONE, 1 only, 2 open, 1 opposes, 1 opposite, 1 optional, 2 or, 87

spirits, 1 splendour, 1 sponsor, 1 spring, 1 star, 2 store, 1 strength, 1 study, 3 style, 2 Sub, 1 subject, 2 successor, 2 such, 6 Such, 1 sufficiency, 1 sufficient, 1 suitable, 1 summer, 1 Summum, 1 Sun, 3 Sunday, 2 sunset, 1 superior, 1 superscribed, 1 supported, 1 swear, 1 system, 2 take, 2 taking, 1 tasks, 2 tau, 4 temple, 1 Temple, 2 ten, 2 TEN, 1 terminate, 1 test, 2 tests, 1 tetrahedral, 1 than, 4 that, 6 the, 254 The, 45 THE, 2 their, 8 Thelema, 19 THELEMA, 1 Thelemic, 2 them, 2 then, 1 therein, 1 thereof, 1

been, 1 behalf, 1 bell, 1 Bene, 1 between, 3 beyond, 1 biological, 3 birth, 1 black, 2 blue, 3 bobbed, 1 body, 1 bond, 1 Book, 5 books, 1 Books, 6 both, 1 breach, 1 bread, 1 Breakfast, 1 breaking, 1 bright, 2 Brother, 1 Brotherhood, 2 brought, 1 but, 2 by, 35 candidate, 4 candle, 1 Canon, 1 carry, 1 case, 4 Catholic, 2 cause, 2 Cave, 1 CC, 1 CCCCI, 1 CCXX, 1 ceases, 1 celebrated, 2 celebration, 1 celebrations, 1 centre, 1 ceremonially, 1 changed, 2 chants, 1 chapel, 1 Chastity, 1 Chief, 1 child, 1 children, 4 Children, 1

fullness, 1 furnished, 1 further, 1 gather, 1 gender, 2 genethhacal, 1 girdle, 1 given, 1 Gnostic, 2 go, 1 god, 1 golden, 1 goods, 1 governed, 2 governing, 5 grade, 4 grades, 2 Great, 2 greet, 1 grounds, 1 Guests, 1 hair, 1 hairline, 1 has, 1 have, 5 he, 8 He, 3 head, 1 Head, 1 height, 2 henna, 1 her, 15 here, 1 herself, 2 highest, 1 Highest, 1 himself, 2 his, 16 Holy, 8 hood, 1 Horus, 1 hospitality, 1 hour, 1 however, 1 However, 2 i, 1 I, 4 identified, 1 identity, 1 if, 2 If, 1 imbibition, 1

ordeal, 1 Ordeal, 4 order, 3 oriented, 2 origin, 1 other, 8 Other, 1 other's, 1 Our, 1 out, 2 over, 1 own, 1 p.m, 3 painted, 3 particular, 1 pass, 1 passed, 1 passing, 1 paste, 1 pen, 1 penance, 3 Penances, 1 per, 3 perfect, 2 performances, 2 permitted, 1 person, 3 personal, 4 physical, 2 place, 1 planets, 1 pledge, 1 point, 2 possible, 1 postulant, 1 power, 4 practical, 1 preach, 1 preceded, 1 preference, 1 preferences, 1 prepared, 1 prescribed, 2 pride, 1 prior, 1 private, 1 privily, 1 products, 1 prohibition, 1 pronoun, 1 property, 1 proportional, 1

These, 1 they, 3 THIRTEEN, 1 thirty, 1 THIRTY, 1 THIRTY-EIGHT, 1 THIRTY-FIVE, 1 THIRTY-FOUR, 1 THIRTY-NINE, 1 THIRTY-ONE, 1 THIRTY-SEVEN, 1 THIRTY-SIX, 1 THIRTY-THREE, 1 THIRTY-TWO, 1 this, 2 This, 1 Those, 2 thou, 1 THOU, 1 three, 3 THREE, 1 Thus, 1 time, 5 times, 1 to, 51 tom-tom, 1 top, 1 totally, 1 training, 2 trespass, 1 triumvirate, 1 True, 3 truncated, 1 Truth, 1 turn, 1 TWELVE, 1 TWENTY, 1 TWENTY-EIGHT, 1 TWENTY-FIVE, 1 TWENTY-FOUR, 1 TWENTY-NINE, 1 twenty-one, 1 TWENTY-ONE, 1 TWENTY-SEVEN, 1 TWENTY-SIX, 1 TWENTY-THREE, 1 TWENTY-TWO, 1 twice, 1 two, 1 TWO, 1 twos, 1 unanimous, 2

chosen, 5 Church, 1 claim, 1 Class, 1 cloth, 1 CMLXIII, 1 collect, 1 collection, 1 Collegium, 1 colour, 1 come, 1 commencing, 1 Comment, 1 communal, 2 communally, 1 communities, 1 community, 5 compass, 1 completed, 1 completely, 1 completing, 1 Concerning, 1 confer, 1 congregate, 1 consecrated, 1 consecrations, 1 considered, 1 consist, 2 consisting, 5 constructed, 2 consumption, 1 container, 1 continually, 1 continuing, 1 convenience, 1 cooked, 1 corporal, 2 corresponding, 1 council, 6 created, 1 Cries, 1 criterion, 1 criticism, 1 Crowley, 1 Crowley's, 1 daily, 2 date, 1 day, 5 days, 5 death, 2 deaths, 1 declare, 1

immediate, 1 immediately, 2 in, 37 In, 5 incorporate, 1 indicating, 1 individual, 1 informing, 1 infraction, 1 inhabitants, 1 initiated, 1 initiation, 1 initiations, 1 installation, 1 installed, 1 instruction, 1 intellectual, 2 interim, 1 interior, 2 interpretation, 2 interpreted, 1 intervals, 1 into, 1 inverse, 1 is, 20 it, 4 It, 1 its, 4 itself, 2 jewels, 1 joy, 1 jurisdiction, 1 kept, 2 King, 1 know, 1 Lady, 1 Lamus, 1 land, 1 larger, 1 last, 1 law, 2 Law, 8 laws, 1 lbid, 1 leave, 1 let, 2 Let, 2 Letter, 1 Liber, 4 life, 3 Life, 1 lined, 2

props, 1 provided, 5 puberty, 2 public, 1 Publications, 1 punishable, 1 punishment, 2 purifications, 1 purpose, 1 pyramid, 5 Pyramid, 3 quarter, 1 quarters, 1 quot, 21 race, 1 rainwater, 1 random, 1 ranking, 1 reaching, 1 reading, 1 readings, 2 realization, 1 receive, 1 recitation, 1 recognition, 1 recognized, 1 Record, 1 red, 1 Red, 1 referred, 1 refuse, 1 Regent, 1 regional, 1 reiterated, 1 rejoicing, 1 religious, 1 removal, 1 removed, 3 reply, 1 represent, 1 resolution, 1 resolved, 1 respectively, 1 responsibility, 2 responsible, 1 rest, 1 result, 1 rich, 1 right, 1 rite, 1 rituals, 1 robe, 5

unanimously, 1 under, 3 undertake, 1 union, 1 until, 1 upon, 2 Upon, 2 urine, 3 use, 1 utensils, 2 utterance, 1 vegan, 1 vegetables, 1 vel, 1 vermilion, 1 Via, 1 vicinity, 1 VIII, 1 Vitae, 1 Vow, 6 vowed, 1 was, 1 water, 4 wear, 6 weather, 1 Wednesday, 3 week, 3 well, 1 what, 1 WHAT, 1 whereupon, 1 which, 13 while, 1 white, 2 White, 3 who, 5 whole, 1 will, 4 Will, 4 wilt, 1 WILT, 1 wine, 1 winter, 1 with, 17 within, 5 without, 2 women, 1 Word, 1 words, 1 work, 6 works, 2 world, 1

dedicated, 3 derived, 1 destruction, 1 determine, 1 determined, 1 devote, 2 died, 1 Dinners, 1 disagree, 1 disagreement, 3 disciple, 1 discord, 4 discover, 1

Link, 1 local, 1 located, 2 location, 1 lock, 1 love, 3 Love, 2 lunar, 1 LXIV, 1 made, 1 magic, 1 magical, 1 Magical, 2

room, 1 Rule, 3 RULE, 1 Salutem, 1 same, 3 sandalwood, 1 satisfies, 1 save, 3 saying, 1 scarlet, 3 scissors, 1 season, 1

writings, 1 written, 1 X, 1 XII, 1 XLII, 2 XXVII, 1 XXXI, 1 XXXIV, 1 ye, 4 Ye, 1 year, 2 years, 4 yellow, 1 Zen, 1 zodiac, 1 1 ,‫את‬

New Aeon English Qabalah and Liber ATh There are quite a few different systems of English Qabalah. However the one I use below is one of the oldest. It takes 'A' as one, and then counts eleven letters along, taking 'L' as two, and then continues in 'skips' of eleven:

A L WH S D O Z K V G R C N Y J U F Q B MX I T E P 1

2

3

4

5

6

7

8

9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

First I analysed all the single words in Liber ATh. After this I looked at key phrases. Finally I looked at combinations of words from Liber ATh that totalled to 93, the key number of Thelema. 1a 2 AA 5 all 6 Law = as 7 Ad 9 was 10 has 11 laws 12 so 13 do 14 who = shall 15 an = also 18 go 19 or 20 Vow 21 on = no = and 22 X = day = a.m 23 land = I 24 own = Lady = hood = god 25 of = local = at

26 Class = CC 27 days = always 28 Word = is = Holy 29 Sky = he 30 world = Will = any 31 work = to = lock 32 what = well = Mass = last = his 33 words = nor = know 34 Via = two = she 35 by 36 works = Sun = Our = oath = my = man = head = goods 37 vel = pass = may = in = for = age 38 only = joy = food = are = act 39 twos = such = sole = soap = full 40 ye = nail = hour = have = hair 41 whole = wear = Should = save = if = her 42 tau = Sub = star = noon = new 43 than = red = each = does = Book 44 tasks = love = follows = case = added 45 shave = nun = not = Horus = black = be 46 swear = one = me = lunar = Lamus 47 Zen = which = use = room = p.m = it = daily = bond = Aeon 48 out = Link = fast = child = books = body 49 sound = Moon = male = fails = Cave = Canon = bell 50 Thus = SIX = nuns = cloth 51 vowed = race = monk = Let = drugs = base 52 wilt = thou = sex = sandalwood = same = rich = its 53 year = the = that = sign = ordeal = made = carry 54 yellow = with = over = meals = four = basis = alarum 55 see = naked = grade = both 56 this = shame = Rule = monks = date 57 while = top = season = most = LXIV = King = based 58 zodiac = years = Sunday = signs = henna = from = form = colour 59 take = once 60 grades = died = death = claim 61 vegan = random = name = chants = cause = candle = but 62 week = order = occur = animal 63 ten = per = leave = larger = Church = Above 64 upon = sides = robe = equal = bread = blue 65 wine = water = Those = pen = more = golden = fit = Eye = deaths = Babalon 66 rest = names = here = Earth = come 67 turn = then = study = place = must = cooked 68 XII = they = passed = Life = into = chosen 69 sigils = saying = oldest = magic 70 XLII = women = Note = lined = followed = CCXX = behalf = apply 71 style = speaks = meat = chapel 72 sexual = other = open = magical = lbid = grounds = domain = discord = Abbot 73 store = power = Great = feast 74 under = them = right = changed = ceases 75 union = totally = scissors = Record = months = CCCCI = breach 76 sponsor = props = NINE = night = media = jewels = FORTY = FIVE = Abbess 77 other = gather = Crowley = abbots

78 True = test = removal = Nuit = located = formula = feasts = Cries = compass 79 white = VIII = source = seven = midst = girdle = against 80 until = single = reply = prior = free = corporal = after = advent 81 Truth = preach = paste = Abbey 82 taking = sexes = scarlet = Liber = first = Figurâ = Crowley's = Adept 83 Vitae = These = tests = served = motto = given = during = Chief = birth 84 soever = rituals = rite = ranking = kept = Father = English = declare = Bene = been 85 shunned = result = passing = available = approval 86 national = myself = However = French = collect = Abbeys 87 Guests = following = faeces = every = EIGHT = Catholic = beyond 88 twice = their = nations = master = fullness = farewell 89 XXXI = TWELVE = solitary = physical = person = eaten = council = confer 90 THREE = sunset = origin = entry = enlarge 91 within = urine = spring = solemnly = newness = location = herself = height = consist = addressed 92 simply = resolved = reading = pride = personal = novice = female = Failing = aspire 93 time = Mother = matches = masters = gender 94 weather = Sister = point = bright = autumn 95 system = special = Salutem = regional = pledge = brought = Adoration 96 highest = discussus = communal = bathroom 97 spices = readings = pronoun = planets = nothing = itself = greet = Gnostic = devote 98 times = himself = forehead = bobbed 99 XXXIV = divided = Dinners = Children 100 XXVII = Wednesday = serving = duties = Article = according 101 winter = summer = public = opposes = needed = ELEVEN = discover = absolute 102 without = THIRTY = THELEMA = Summum = successor = shunning = refuse = morning = installed = exactly = accept 103 trespass = reaching = ethnic = absence 104 tom-tom = Pyramid = optional = office = observe = mystical = hairline = duration = Brother = addition 105 TWENTY = Official = bedding = admission = accordance 106 removed = mythology = figure = created = aspirant = abbesses 107 Silence = matter = derived = additional 108 disagree = attests 109 solitude = number = financial = establish = Chastity = biological 110 quarter = products = observed = governed = FORTY-TWO = acquire 111 Regent = privily = marriages = become = aspirants 112 moment = Letter = further 113 service = possible = mottoes = communally = centre = candidate 114 splendour = inverse 115 writings = utensils = thereof = rainwater = quarters = provided = practical = breaking = Breakfast 116 officer = intervals = extend = exceed = exacted 117 suitable = endeavour = Aleister 118 spirits = purpose = penance = discussion = absolutely 119 unanimous = strength = painted = moreover 120 subject = postulant = forgiven 121 private = officers = maintain = feasting = ecologically = Collegium = authorize = appoint 122 training = FORTY-ONE = evening = afternoon 123 Temple = Penances = disciple 124 member = genethhacal = furnished 125 written = religious = individual = Comment = attended 126 midnight = maximum

127 therein = superior = Neither = governing = CMLXIII = Authority 128 Brotherhood 129 satisfies = members = emblazoned = dedicated 130 FORTY-FOUR = education = collection 131 particular = forbidden = encouraged 132 continually 133 whereupon = undertake = receive = prepared = expelled = excluding = entrances = container 135 referred = except 136 unanimously = truncated = THIRTY-TWO = tetrahedral = resolution = oriented = manifests = considered = between 137 vermilion = Thelemic = punishable = observances 138 SIXTEEN = preceded 139 TWENTY-TWO = severity = puberty = consisting 140 realization = interior = installation = entirely 141 non-dogmatic = expulsion = elements 142 interim = FOURTEEN = entombed 143 perfect = opposite = informing = Exempt = entitled = congregate 144 rejoicing = recognized 145 vicinity = consecrated = genethliacal (spelt 'genethhacal' in my source document) 146 specific = Concerning 147 property = FIFTEEN 148 vegetables = THIRTY-ONE = supported 149 matrimonial = infraction = completed 150 exterior = exercise = accompanied = acceptable 151 TWENTY-ONE = THIRTEEN = EIGHTEEN 152 THIRTY-SIX = indicating = discretion = appointed 153 non-sectarian = inhabitants = criterion = celebrated 154 identity = hospitality = advancement 155 utterance = TWENTY-SIX = community 156 THIRTY-FOUR = attention 157 criticism 158 Obedience = agreement 159 TWENTY-FOUR 160 equivalent = continuing = constructed = completely = ceremonially 161 proportional 162 commencing 163 initiated = consecrations 164 responsible = NINETEEN = incorporate 165 authorization 166 recitation = FORTY-THREE = completing = celebration 167 SEVENTEEN = prescribed = equipped 168 represent = meditation 169 terminate = significant = immediate 170 destruction 171 consumption = celebrations 172 intellectual 173 recognition = punishment = dispensation 175 Simplicity = Publications = determine = corresponding 176 instruction = initiation 177 reiterated 178 THIRTY-NINE = THIRTY-FIVE 179 performances = exception = archimandrite

180 sufficient = abbreviation 181 TWENTY-NINE = TWENTY-FIVE = THIRTY-SEVEN =initiations = determined 183 prohibition = jurisdiction = convenience 184 TWENTY-SEVEN = sufficiency 186 permitted = immediately 187 identified 189 THIRTY-EIGHT = superscribed 190 discriminate 192 TWENTY-EIGHT = triumvirate = THIRTY-THREE = disagreement 193 communities 195 TWENTY-THREE = preference 198 imbibition 200 preferences 205 respectively = appointment 206 purifications 212 administrative 216 interpreted 220 specifications 224 responsibility 254 interpretation 103 king lamus 111 liber ath 125 our lady babalon 131 love is the law 135 eye of horus 149 do what thou wilt 154 vow of chastity 194 aleister crowley 203 holy books of thelema 203 note bene cave 204 ad salutem thelema 208 abbey of thelema 216 gnostic catholic mass 220 vow of simplicity 223 collegium summum 223 ye shall wear rich jewels 231 vow of holy obedience 235 ordeal of the pyramid 256 the holy books of thelema 261 the abbey of thelema 264 bright blue tau robe 265 liber ath vel via vitae 279 love is the law love under will 280 great white brotherhood 288 the ordeal of the pyramid 289 master of the temple 337 spirits of the elements 380 perfect solitude and silence 386 do what thou wilt shall be the whole of the law 395 the rule of the abbey of thelema

Words from Liber ATh that Total 93: There were a lot more pairs of words that totalled 93, but find below ones that 'jumped out' at me. There are 111 entries: a female = a pride = a reading = all farewell = all nations = also true = always here = are naked = as guests = be fast = blue sky = book six = candle mass = canon case = canon tasks = crowley's laws = day chapel = days rest = do after = do free = do reply = do until = does thus = every law = fails tasks = first laws = following law = for monks = for this = full meals = go record = go totally = god sigils = golden word = great vow = has given = has motto = has tests = have made = his name = holy babalon = holy water = holy wine = horus child = hour ordeal = i followed = i note = know death = larger will = larger world = last name = law beyond = liber laws = magic lady = magic hood = man king = mass chants = master all = masters = matches = moon love = mother = my king = naked act = naked joy = no discord = no other = nor death = of life = oldest god = oldest lady = one aeon = one bond = one use = one zen = only naked = our king = our season = own magic = preach so = red cloth = red nuns = see joy = shave fast = sky robe = sole basis = star base = star monk = study class = study place = such meals = sun king = sun season = swear bond = swear it = take two = the hour = the nail = this age = this may = to order = top man = upon sky = wear sandalwood = whole wilt = with such = within aa = words died = world church = world ten = ye made

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