lvcid93

From Koenig's website:
"When I was an active member of the FRA, I used to be Alair's favorite student [Alair Pereira, F.R.A.]. That attracted the attention of the ''old'' members. They were always congratulating me on my ''spiritual growth''; I was given an important office in spite of my degree, and my ego was getting bigger every day. I could read the others' mind and I could feel their real intentions, but I could not believe that ''spiritual brothers'' could be somehow sly.
One day, after the Congregation Ritual, I went back home and, before I felt asleep, I had a vision. In that vision, I was within the Temple, and there was nobody else there. Suddenly, a kind of ghost came forth and said: ''Do you think you are anything more than the others? Do you think the Masters are happy with your work? Do you really believe in everything they tell you? So listen: you are just a piece of shit; this Masters thing is a trick and what they told you were but lies. However, this people NEED lies, and WE are to give'em lies, for in this lies they feed their hope. A world without hope would be even worse than this world already is, believe me...''. The vision's vanished and gone, and I have never been the same. I lost my belief in Magic, I lost my belief in Eternity, I lost my belief in God. I was 21".

Принесли мне книгу с переводом "Дхаммапады", которая вышла в издательстве "София" в 2005 году. 
Я почему-то думал, что это будет переиздание культового перевода, выполненного с языка оригинала (пали), которое сделал ещё в 60-м году ученый с мировым именем, русский академик, лингвист и филолог В.Н. Топоров. Но не тут-то было... ))
Оказалось, что данный перевод Дхаммапады сделан не с пали, а с ...английского языка некой Анной Блейз.
Качество перевода с перевода священного текста мировой религии вызывает сомнение. Решил заглянуть... и выяснилось, что перевод Дхаммапады А. Блейз порою куда более схож с переводом В.Н. Топорова, нежели с английским оригиналом Мюллера.
Естественно, местами версия академика Топорова умышленно искажена А. Блейз "для непохожести". Тем не менее, целый ряд предложений перевода А. Блейз оказался практически идентичен переводу В.Н. Топорова и не совсем идентичен английской версии перевода Мюллера.

Небольшое сравнение нескольких фрагментов:
Топоров В.Н.: "Если кто-нибудь говорит или делает с чистым разумом, то за ним следует счастье, как неотступная тень".
Блейз А.: "Если кто-то говорит или действует с чистыми помыслами, счастье следует за ним неотступно, как тень".
Мюллер: "If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him".
____________________

Топоров В.Н.: "Ведь некоторые не знают, что нам суждено здесь погибнуть".
Блейз А.: "Не все в этом мире знают, что нам суждено здесь погибнуть".
Мюллер: "The world does not know that we must all come to an end here"
____________________

Топоров В.Н.: "Серьезный среди легкомысленных, многободрствующий среди спящих, мудрец выделяется, как скакун, опередивший клячу".
Блейз А.: "Бдительный среди нерадивых, бодрствующий среди спящих, мудрец выделяется, словно скакун, опередивший клячу".
Мюллер:  "Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack".
____________________

Топоров В.Н.: "Увы! Недолго это тело проживет на земле, отверженное, бесчувственное, бесполезное, как чурбан".
Блейз А.: "Увы! Недолго это тело пролежит на земле, лишенное сознания и отверженное, как бесполезный гнилой чурбан".
Мюллер: "Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log".

Обратите внимание, что чурбан почему-то оказался "гнилым" исключительно у А. Блейз. Ни пень, ни колода, ни бревно, а гнилой чурбан. Учитывая богатство русского языка и множественность вариантов перевода, "случайность" выделенных фрагментов практически исключена. ))

______________________________________________________________________________________________
В России - легион халтурных переводчиков и любителей плагиата, но А. Блейз примечательна тем, что она последнее время взялась переводить (и "переводить") работы Кроули, тесно сблизившись с московским калифатом. По иронии судьбы, все люди, которые переводят Кроули и критически настроены к калифату, резко оказались для А. Блейз "некомпетентными", "невеждами", "автопереводчиками" и т.п. Данная дамочка, словно по заказу своих друзей, стала намеренно выискивать ошибки у других переводчиков Кроули, пытаясь публично поливать их грязью, а также самоутверждаться в образе эдакого "профессионала" с якобы "идеальными" переводами. Не менее комично то, что качество переводов вообще-то должен оценивать читатель, однако А. Блэйз почему-то оценивает сама себя, причем на самом высоком уровне. К слову сказать, особой популярностью среди читателей её переводы Кроули не пользуются и отзывы о них очень часто критические и далеко не самые лестные. Исключением, пожалуй, является сам московский калифат, на который она трудится как в исправительном учреждении. Безусловно, внутри этой организации приняты дифирамбы и её группа поддержки волей-неволей рассказывает повсюду в интернете о том, что "А. Блейз - профессионал высочайшего класса" и т.п..  Качество переводов А. Блейз пусть каждый оценивает сам, но говорить о её "профессионализме" мне кажется несколько натянуто...

Но вернёмся к попыткам этой дамы поливать грязью критически настроенных к калифату переводчиков Кроули (в лице Туата, B.O.T.O. и пр.). Самое забавное, что сайты российского калифата буквально кишат любительскими переводами, в которых множество ошибок, но А. Блейз вовсе не собирается публично эти переводы высмеивать и открыто поливать грязью, ибо это плохие переводы её друзей, а возможно уже и "братьев". Подобно заботливой самке, она выгораживает их своим телом и яростно сокрушается на тех, кто с её друзьями не дружит. Откуда в человеке такая потребность влазить не в свои проблемы? Все это сочетается у А. Блейз с непомерным чувством собственной важности, надменностью, неспособностью воспринимать критику и пр. Мне кажется, что переводы Кроули в этой ситуации - просто попавшая под руку и доступная "форма объяснения", а в основе такого поведения лежит глубокий комплекс неполноценности (отсутствие секса? внимания? близких людей?). Адлер пришел к выводу, что чем сильнее комплекс неполноценности, тем сильнее жажда превосходства. Из этого вытекает характерная вещь - человек перестаёт воспринимать бревно ("гнилой чурбан") в своём глазу, зато виноватой оказывается щепка в глазу соседа... А вы думали дело в переводах Кроули? Наивные! 
Вызывает сострадание другое - такой тип поведения абсолютно невозможен для философии Дхаммапады. Это значит, что переводчик на самом деле ничего не понял из того, что он перевел ("перевел"). А ведь переводчик - это проводник читателя в мир текста, который в переводе (осознанно или нет) отражает своё состояние, свои эмоции и понимание. Исключительно литературная форма и владение техникой перевода могут быть достаточны для симулякра, для проявления Духа нужно большее. Но если переводчик сам как ложка, которая не в состоянии воспринять вкус похлёбки, то и читатель вряд ли почувствует много. Это вызывает сострадание. Бедная Дхаммапада! Бедная Анна Блейз! Бедный гнилой чурбан! Amen!

В диалоге индусcкого мистика и британского скептика сталкиваются две парадигмы восприятия времени - времени как инициатической экзистенции и времени, которое измеряется годами, часами, минутами.
Очень смеялся:
Sceptic: "how old are you?
Mystic: I am but an ultimate truth, six world-truths, fourteen grand generalisations, eighty generalisations, sixty-two dilemmas, and the usual odd million impressions.
Mystic: How old may your honour be?
Sceptic: Forty-five years.
Mystic:Excuse the ignorance of a "Babu"... What is a "year"?) .

Кстати, в Египте тоже было два измерения времени, если верить Ассману. Время как Осирис, измеряемое закатами и восходами Солнца, и время как Ра - вечное, стабильное и неизменное!

The Student Test

Answer 10 of the following 11 questions. 
A recitation will be arranged for those that are designated as
memorization questions.  You may submit the answers to the written
questions at anytime, and you may apply for the recitation tests when
you feel you are prepared.

1.  Memorize the appropriate section of Liber 963, The Treasure House
of Images.

2.  Memorize and be prepared to give the information from the
following columns of Liber 777: 
I. II. III. V. VII. XII. XIV. LIV. LV. LIX. LXVIII. LXXII.
LXXIII. LXXIV. LXXV. LXXVII. LXXXI. LXXXIII. XCIX. CXXXIII.
CXXXIV. CXXXV. CXXXVI. CXXXVII. CXXXVIII. CXXXIX. CLXXV. CLXXVI.
CLXXVII. CLXXIX. and Appendix I. the Trigrams of the Yi King.

3.  Explain in detail how the telegram in Thien Tao correlates
to the Sephiroth.

4.  In Crowley's essay Berashith:  An Essay on Ontology, he states:

"The definition of God as infinite therefore denies man implicitly;
while if he be finite, there is an end of the usual Christian reasons
for worship, . . . "

How is this apparent paradox resolved in the Holy Books? 
Cite examples from at least 3 separate texts.

5.  List all the books in Class B, noting those you possess.

6.  Crowley suggests that many of the postures in Hathayoga Pradipika
would be difficult or impossible for the beginning western student of Yoga. 
Experiment with the postures and determine which seem to fit this criterion.
Five will suffice for examples.

7. Compare the methods Molinos and Kwang Tze. 
How are their methods and goals similar?

8.  Analyze one of the 30 Aethyrs in the Vision and the Voice
along traditional symbolic and cabalistic lines not already noted
by Crowley.

9.  Examine the diagram of pg 56 of Transcendental Magic (chapter IV:
The Tetragram), explain how the geometric and other symbolism relates
to the fundamental concepts of Hebrew Kabbalah.

10.  Study the demonic hierarchies in Abramelin and the Goetia, and
note the nomenclature identities.  Compare the analyses of the names
given by Mathers in Abramelin with the transliterations of the names
given in the Goetia.  Can you draw any conclusions?

11.  Give the Hieroglyphs for the 4 Gods worshiped in Liber 200.

The Student Test

Answer 10 of the following 11 questions.  A recitation will be arranged for those that are designated as memorization questions.  You may submit the answers to the written questions at anytime, and you may apply for the recitation tests when you feel you are prepared.

1.  Memorize the appropriate section of Liber 963, The Treasure House of Images.

2.  Analyze one of the Holy Books in relation to the schema of Qabalah, i.e. How do the verses relate to a particular Qabalistic structure?

3.  Examine your Yi King diary and apply moving analysis until all resolve into either the 1st, 2nd, 63rd or 64th hexagram.  Read all and determine which hexagrams have not occurred.  Do the answers to the previous question seem more appropriate, in hindsight, now that the hexagrams have been analyzed to their source of end?

4.  Memorize and be prepared to give the information from the following columns of Liber 777:  I. II. III. V. VII. XII. XIV. LIV. LV. LIX. LXVIII. LXXII. LXXIII. LXXIV. LXXV. LXXVII. LXXXI. LXXXIII. XCIX. CXXXIII. CXXXIV. CXXXV. CXXXVI. CXXXVII. CXXXVIII. CXXXIX. CLXXV. CLXXVI. CLXXVII. CLXXIX. and Appendix I. the Trigrams of the Yi King.

5.  Devise a ritual to consecrate your dagger.

6.  Give the Hieroglyphs for the 4 Gods worshiped in Liber 200

7.  What are the 7 Chakras and their positions on the body.

8.  What are the 4 Truths, the 3 Refuges and the Noble 8-fold path in Buddhism?  Does the 8-fold path correlate to the 8 Limbs of Yoga?  How so, or why not?

9.  What are the ranks and their metals in the Goetia?  How does Crowley assign the Demons of the Goetia to astrological space in Liber 777?  Is this assignment consistent with what is found in the text of the Goetia itself?

10.  List all the books in Class B.  Acquire those which can be gotten from the Internet and determine which titles cannot be so aquired.

11.  Define of the each of the 8 Limbs of Yoga with single word English corollaries.

  The Student Test

Answer 10 of the following 11 questions.  A recitation will be arranged for those that are designated as memorization questions.  You may submit the answers to the written questions at anytime, and you may apply for the recitation tests when you feel you are prepared.

1.  Memorize the appropriate section of Liber 963, The Treasure House of Images.

2.  Memorize and be prepared to give the information from the following columns of Liber 777:  I. II. III. V. VII. XII. XIV. LIV. LV. LIX. LXVIII. LXXII. LXXIII. LXXIV. LXXV. LXXVII. LXXXI. LXXXIII. XCIX. CXXXIII. CXXXIV. CXXXV. CXXXVI. CXXXVII. CXXXVIII. CXXXIX. CLXXV. CLXXVI. CLXXVII. CLXXIX. and Appendix I. the Trigrams of the Yi King.

3.  Explain in detail how the telegram in Thien Tao correlates to the Sephiroth.

4.  In Crowley's essay Berashith:  An Essay on Ontology, he states:
"The definition of God as infinite therefore denies man implicitly;
while if he be finite, there is an end of the usual Christian reasons
for worship, . . . "
How is this apparent paradox resolved in the Holy Books?  Cite examples from at least 3 seperate texts.

5.  List all the books in Class B, noting those you possess.

6.  Crowley suggests that many of the postures in Hathayoga Pradipika would be difficult or impossible for the beginning western student of Yoga.  Experiment with the postures and determine which seem to fit this criterion.

7. Compare the methods Molinos and Kwang Tze.  How are their methods and goals similar?

8.  Analyze one of the 30 Aethyrs in the Vision and the Voice along traditional symbolic and cabalistic lines not already noted by Crowley.

9. Study the demonic hierarchies in Abramelin and the Goetia, and note the nomenclature identities.  Compare the analyses of the names given by Mathers in Abramelin with the transliterations of the names given in the Goetia.  Can you draw any conclusions?

10.  Give the Hieroglyphs for the 4 Gods worshiped in Liber 200.

1. Wгite down the principal сorrespondences of the signs Leo and Sagittarius, the planet Venus and the Sephiгa Chokmah.
2. Make a study of all the multiples of  the number 37 below 1000, and endeavor to trace a connection between them.
3. Make a study of the various methods гecommended by the A.'.A.'., and endeavor to classify them under as few heads as possible.
4. Give an interpretation of Tannhauser, Adonis, and Sir Palamede the Saracen in terms of the progress of the initiate.
5. Write an essay on the mystical meanings of the Vesica Piscis, the Right Cone and the Ellipse.
6. Соmраre the mystical methods of Swami Vivekananda and Eliphas
Levi.
7. Give some account of the Buddhist idea of  the parts of the Body and Soul.
8. Compare the talismans described by Eliphas Levi, Abramelin, the Author of the Goetia, and Frater Perdurabo, stating which you prefer and why.
9. Design a Pantacle to synthesize the number 418.
10. Write out a Ritual complete with Talismans, Plan of Temple etc. for acquiring the affection of a person of the opposite sex.
11. Discuss the differences between HInduism and Buddhism with regard to Karma, stating to which doctrine you incline and whу.
12. Give either (a) a full and careful сommentarу of any 5 consecutive chapters of the Book of Lies, or (b) а сommentarу and criticism on "The Psychology of Hashish" or "Training of the Mind," or the "Soldier and the Hunchback,"

Note. The Student may consult his works of reference in answering this paper. He should remember that a full and satisfactory reply would entitle him, as far as intellectual attainment is concerned, to the grade of Exempt Adept, so that he should not imagine that too much is expected of him.

93!
В одном из рассказов Коnx om Pax Кроули постоянно обыгрывает Транс, называемый "видением Бога лицом к лицу". В приводимых им случаях переживания этого Транса разными героями рассказа всё заканчивается очень просто: "Видел Бога лицом к лицу и ... умер,  ...видел Бога лицом к лицу и ... умер, ...видел Бога лицом к лицу и ... умер"

В Ветхом Завете про этот транс тоже встретилось:
Исх.33:11 И говорил Господь с Моисеем лицем к лицу, как бы говорил кто с другом своим...

А через несколько строк утверждается обратное :

Исх.33:20 И потом сказал Он: лица Моего не можно тебе увидеть, потому что человек не может увидеть Меня и остаться в живых.


То ли это канонический перевод такой, то ли логики тут нет, пока не разобрался.

Об Ангеле в Ветхом Завете:

Исх.23:20 Вот, Я посылаю пред тобою Ангела [Моего] хранить тебя на пути и ввести тебя в то место, которое Я приготовил [тебе];

Исх.23:21 блюди себя пред лицем Его и слушай гласа Его; не упорствуй против Него, потому что Он не простит греха вашего, ибо имя Моё в Нём.

Исх.23:22 [Если будешь слушать гласа Моего, и будешь исполнять всё, что скажу тебе, и сохранишь завет Мой, то вы будете у Меня народом избранным из всех племён, ибо вся земля Моя; вы будете у Меня царственным священством и народом святым. Сии слова скажи сынам Израилевым.] Если ты будешь слушать гласа Его и исполнять всё, что скажу [тебе], то врагом буду врагов твоих и противником противников твоих.

Исх.23:23 Когда пойдёт пред тобою Ангел Мой и поведет тебя к Аморреям, Хеттеям, Ферезеям, Хананеям, [Гергесеям,] Евеям и Иевусеям, и истреблю их [от лица вашего],

Несмотря на то, что очень просматривается племенной эгоцентризм, интересно то, что Ангел, который ведет Моисея, по сути является не его личным Ангелом, а коллективным. Т.е. концепция N`Aton совсем не оригинальна.

Constitution of The Order of Thelemites (Crowley, 1920s)
THE CONSTITUTIONS
- OF -
THE ORDER OF THELEMITES
1. (a) "The Word of the Law is Thelema."
"Who calls us Thelemites will do not wrong, if he look
but close into the word. For there are therein three
grades,. the Hermit and the Lover and the Man of Earth. Do
What thou wilt shall be the whole of the Law."
1. (a) We, GR:Tau-Omicron Mu-Epsilon-Gamma-Alpha Theta-Eta-Rho-
Iota-Omicron-Nu, 666, 9°= 2 A.'. A.'.
(GR:Lambda-Omicron-Gamma-Omicron-Sigma Alpha-Iota-Omega-Nu-Omicron-
Sigma) hereby ordinate constitute and appoint Magne Honoratum Fra .'.
"Semper Paratum" 6°= 5 A.'. A.'. (James Thomas Windram)
as-- sole and supreme authority in the Order of Thelemites, responsible
to Us only.
(b) Any member of the Order shall have the right of direct
appeal to us against any of his decisions; and our Fiat and Our
Veto shall be absolute.
(c) M. H. Fra.'. Semper Paratus shall use his own discretion
as to the formation of any Legislative, Administrative, Executive,
or other bodies; but no delegation of his authority to other
persons shall relieve him of his direct responsibility to Us; nor
of his direct responsibility to each member of the Order severally.
(d) "Also the mantras and spells; the Obeah and the wanga;
the work of the wand and the work of the sword: these
he shall learn and teach.
"He must teach; but he may make severe the ordeals."
He shall in fact regard himself as the Alter Ego of
GR:Tau-Omicron Mu-Epsilon-Gamma-Alpha Theta-Eta-Epsilon-Rho-Omicron-Nu;
that is, as an utterance of the Word of the Aeon transmitted by Aiwass
through Us, and thence through him, to the whole world. There
shall thus be no limit of any kind to his word, save only insofar
as Our Wisdom may govern his Power.
(e) As a matter of administrative convenience, We may issue
similar charters under these Constitutions to persons in other
countries; but such persons shall be directly responsible to M. H.
Fra.'. Semper Paratus in the same way as he is to Us ultimately.
(f) M. H. Fra.'. Semper Paratus shall be entitled to issue
Provisional Constitutions of the Order secondary to these presents
the which he may keep secret, as political convenience may demand.
He shall regard himself as bound to these Presents in the spirit,
while maintaining his own Provisional Constitutions in the letter.
2. (a) There shall be three Grades in the Order: the Hermit, the
Lover, and the Man of Earth.
"The man of earth is the adherent. The lover giveth his
life unto the work among men. The hermit goeth solitary
and giveth only of his light unto men."
(In all official documents these Grades shall be known
respectively as Magister, Adeptus, and Zelator.)
(b) It shall be open for any Zelator to aspire to the Grade of
Adeptus. The qualifications for this shall be the regular training
of the A.'. A.'. and an Adeptus shall be at least a Lord of the
Paths in the Portal of the Vault of the Adepts. M. H. Fra.'.
Semper Paratus shall be empowered, notwithstanding the above, to
grant certificates to persons suitable in his judgment to exercise
the function of an Adeptus to assist him in governing and directing
the activities of the Order during the period of their training.
(c) It shall be open for any Adeptus to aspire to the Grade of
Magister. The qualifications shall be:
(1) Eleven years of service as an Adeptus;
(2) The attainment of the Grade of Babe of the Abyss in
the A.'. A.'.;
(3) Retirement from all active work in the Order
involving personal contact with groups.
3. (a) Membership shall be granted by certificate from M. H.
Fra.'. Semper Paratus or his duly appointed delegate. The qualification
shall be signature of the Pledge-Form following;
I, ................ being in possession of a copy of the
Book of the Law and the Comment thereon by 666, and having
studied the same for Eleven Days, do Solemnly Declare that I
accept the Law of Thelema, that I will devote myself to discover
my True Will, and to do it.
(b) The Pledge-Form of an Adeptus, or Acting Adeptus, shall
contain this additional clause:
I further pledge myself to devote myself to the extension
of the Law of Thelema, to study and to expound the
same, until such time as, if it be my Will, I may aspire to
the Grade of Magister.
(c) The Pledge-Form of a Magister shall contain the clause
following, additional to that of a Zelator:
I pledge myself to retire from personal association
with men or women, to devote myself to the attainment of the
Grade of Magister Templi in the A.'. A.'., and to promulgate
the Law of Thelema by such means other than those involving
the personal association aforementioned, unless by special
dispensation from the head of the Order.
4. (a) The initiation of a Zelator shall take place under Your
Eyes. It shall be administered in the form given in Schedule A, as
attached to these Constitutions.
(b) The form of initiation of an Adeptus shall be as laid down
in Schedule B attached to these Constitutions.
5. (a) All Zelatores shall use the daily invocations given in
Liber CC, the Rituals of Liber XXV, Liber XXXVI, and Liber XVIV,
and the Will before Meat, as taught them in their Initiation.
They shall attend to the instructions given in Liber CC.
(b) All Adepti shall add to these practices that given in
Liber Samekh. (This shall be optional for Zelatores.)
6. (a) "For pure will, unassuaged of purpose, delivered from
the Lust of result, is every way perfect.
The Zelator shall be assisted to discover his True Will
by the personal advice of S. H. Fra.'. T. M. T., or such other
Magistri as may be appointed by Him. Under His directions Adepti may
give general assistance of a more elementary kind to groups, as by
lectures, &c.
The conditions precedent to applying for such assistance
are set forth in Schedule C, par: (1) attached to these
constitutions.
(b) All Zelatores shall have the right to a period of training
at any Abbey of Thelema. The procedure precedent to making
application for such is set forth in Schedule C, par: (2)
aforementioned.
(c) The conditions of Schedule C are subject to additions and
alterations from time to time. Such additions and alterations
shall be made under the hand and seal of S. H. Fra.'. T. M. T.
7. (a) "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."
The general plan of the O. T. O. shall be put before all
members of the Order so that they may be brought to an
understanding of the sublime principles of that Order, which seek -
(1) to instruct the individual by allegory and symbol in the
profound mysteries of birth, life, and death, and thereby to assist
him to discover the true nature of his purpose in life; and
(2) to train the community in the most enlightened
institutions, wherein the True Will of the Individual and the
Community will be developed and held inviolate.
8. "Dost thou fail? Art thou sorry? Is fear in thine
heart?
"Where I am these are not."
The Order of Thelemites is not a mystical, magical, or
occult Order in the ordinary sense of those words. Its purpose is
to enable its members to succeed in life by teaching them the
correct attitude towards life and how to avoid wasting time in
lines of effort for which they are unsuited.
9. "Every man and every woman is a star."
Zelatores who have to their own satisfaction and that of
M. H. Fra.'. Semper Paratus, discovered their True Wills are to be
granted a distinctive badge, and M. H. Fra.'. Semper Paratus shall
endorse their certificates with the words "Success is your proof",
and a brief statement of the circumstances of their case.
10. (a) "...the ordeals I write not: the rituals shall be half
known and halfconcealed: the Law is for all."
"..argue not; convert not; talk not over much!"
(a) The general rites of the Order shall be Liber XV; and the
form of daily service at present in use at the Abbey of Thelema as
given in Schedule D attached to these Constitutions.
Lectures, lections, debates, &c., may be an additional
activity of the Order.
(b) With the sanction of M. H. Fra.'. Semper Paratus, nonmembers
may be admitted to meetings at which candidates are not
being initiated. It is a duty incumbent on all members of the
Order to instruct visitors and others concerning the Law of
Thelema, especially in respect of its practical value as applied to
personal, social, economic, and political problems.
Care should be taken to avoid the Order of Thelemites
being classed as an occult or even a religious body; its cremonial
and psychological features shall be explained by insistence on the
fact that they are necessary to the primary purpose of the Order,
the discovery of his True Will (as opposed to his conscious ideals
or wishes) by each individual member.
11. Consonant with the principles of the Order, propaganda may
be undertaken with a view to the removal of arbitrary restrictions
on the Will of the individual, and to co-ordinate the laws of every
country to the Law of Thelema; that is, the Order of Thelemites
shall strive to establish a code, the sole object of which shall be
to prevent any man, or body of men, from interfering with the True
Will of another, as in the case of murder, robbery, rape, &c. It
shall similarly strive to create a Public Opinion in favour of
Social tolerance of all opinions and practices which do not
interfere with the True Will of the individual and the Community.
12. The Order of Thelemites is categorically opposed to:
(a) Al superstitious religions, as obstacles to the
establishment of scientific religion;
(b) All codes of morality which fail to conform with "Love
under will";
(c) All social or political systems which tend to hinder the
development and hegemony of individual genius;
(d) All forms of education which fail to assist the biological
aim of the pupil;
(e) All ordinances which tend to obstruct the course of nature
in eliminating the unfit; and
(f) Generally, all things which conflict with the text of
Liber L, CCXX, "The Book of the Law",
13. "Establish at thy Kaaba a clerk-house; all must be
done well and with business way."
(a) The objects for which the Order of Thelemites has been
constituted have no concern with money per se, nevertheless, as no
work can be carried on successfully in the outer without money M.
H. Fra.'. Semper Paratus is authorized and empowered to make, from
time to time, such rules and regulations with regard to Initiation
Fees, Annual Subscriptions, and any other matters relating to the
material welfare of the Order as may seem in his discretion
necessary or expedient.
Members are charged to support the Order and its
activities according to their ability and True Will.
(b) The financial relations subsisting from time to time
between the Chancellor of the A.'. A.'. and M. H. Fra.'. Semper
Paratus shall be by agreement duly recorded in Schedule E attached
to these Constitutions.
14. In the event of Our death or disability, a General Council
of the Order shall be summoned within a year and a day of that
event, by S. H. Fra.'. O.I.V.V.I.O. 8°= 3o. S. H. Sor.'.
Alostrael 8°= 3o, 156, M. F. Fra.'. Semper Paratus,
6°= 5o, or such other persons as We may by subsequent
appointment designate. This Council shall discuss the existing
conditions of the Order freely for 11 days; after hearing the same the
member of the A.'. A.'. highest in rank (and then in seniority) shall
assume Our present functions, and govern the Order in Our place.
15. These constitutions are subject to amendment by Us from
time to time at discretion.