220A2-5.ASC This verse brings out what is a fact in psychology, the necessary connection b

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220A2-5.ASC This verse brings out what is a fact in psychology, the necessary connection between fear, sorrow, and failure. To will and to dare are closely linked Powers of the Sphinx, and they are based on -- to know. If one have a right apprehension of the Universe, if he know himself free, immortal, boundless, infinite force and fire, then may he will and dare. Fear, sorrow and failure are but phantoms. 47. Hadit is everywhere; fear, sorrow, and failure are only `shadows'. It is for this reason that compassion is absurd. It may be objected that `shadows' exist after all; the `pink rats' of an alcoholic are not to be exorcised by `Christian Science' methods. Very true -- they are, in fact, necessary functions of our idea of the Universe in its dualistic `shadow-show'. But they do not form any part of Hadit, who is beneath all conditions. And they are in a sense less real than their logical contradictories, because they are patently incompatible with the Changeless and Impersonal. They have their roots in conceptions involving change and personality. Strictly speaking, `joy' is no less absurd than sorrow, with reference to Hadit; but from the standpoint of the individual, this is not the case. One's fear of death is removed by the knowledge that there is no such thing in reality; but one's joy in life is not affected. 48. It is several times shewn in this Book that `falling' is in truth impossible. `All is ever as it was'. To sympathize with the illusion is not only absurd, but tends to perpetuate the false idea. It is a mistake to `spoil' a child, or humour a malade imaginaire. One must, on the contrary, chase away the shadows by lighting a fire, which fire is: Do what thou wilt! 49. We are to conquer the Illusion, to drive it out. The slaves that perish are better dead. They will be reborn into a world where Freedom is the Air of Breath. So then, in all kindness, the Christians to the Lions! The `Babe in the Egg' is Harpocrates; it is his regular Image. I am not very well satisfied with the old comment on this verse. It appears rather as if the Amen should be the beginning of a new paragraph altogether. Amen is evidently a synthesis of the four elements, and the invisible fifth is Spirit. But Harpocrates, the Babe in the Egg, is Virgo in the Zodiac indeed, but Mercury among the planets. Mercury has the Winged Helmet and Heels, and the Winged Staff about which Snakes twine, and it is He that Goeth. Now this letter is whose numeration is 2, and is 91, which added to 2 makes 93. Amoun is of course Jupiter in his highest Form. To understand this note fully one must have studied `The Paris Working'; also one must be an initiate of the O.T.O. 50. There is here suggested the Image of `the Star and the Snake'. 51. There is a certain suggestion in this `purple' as connected with `eyesight', which should reveal a certain identity of Hadit with the Dwarf-Soul to those who possess -- eyesight! 52. Mohammed struck at the root of the insane superstition of tabu with his word: `Women are your field; go in unto them as ye will'. He only struck half the blow. I say: go in unto them as ye will and they will. Two-thirds of modern misery springs from Woman's sexual dissatisfaction. A dissatisfied woman is a curse to herself and to everybody in her neighbourhood. Women must learn to let themselves enjoy without fear or shame, and both men and woman must be trained in the technique of sex. Sex- repression leads to neurosis, and is the cause of social unrest. Ignorance of sexual technique leads to disappointment, even where passion is free and unrestrained. Sex is not everything in life, any more than food is: but until people have got satisfaction of these natural hungers, it is useless to expect them to think of other things. This truth is vital to the statesman, now that women have some direct political power; they will certainly overthrow the Republic unless they obtain full sexual satisfaction. Also, women outnumber men; and one man cannot satisfy a woman unless he be skilful and diligent. The New Aeon will have a foundation of Happy Women: A Woman under Tabu is loathsome to Life, detested by her fellows, and wretched in herself. The student should study in Liber Aleph and Liber 418, the connection between `modesty' and the attitude of the `Black Brothers'. 53. Yes! I was frightened when the God of Things as They Ought to Be told me that They Were to Be. I was born under a German Queen, and I did not believe in the Revolution that I willed. And lo! it is upon us, ere the Fifteenth Year of the New Aeon has dawned. Yes!I am lifted up, the Sun being in Scorpio in this Fourteenth Year of the Aeon. 54. The second part of the text was in answer to an unspoken query as to the peculiar phrasing. The first part is clear enough. There are a number of people of shallow wit who do not believe in Magick. This is doubtless partly due to the bad presentation of the subject by previous Masters. I have identified Magick with the Art of Life. The transcendental superstructure will not overburden those who have laid this Right Foundation. There is an elaborate cryptographic meaning in this verse; the words `folly', `nought', `it', and `me' indicate the path of research. 55. The attribution in Liber Trigrammation is good theoretically; but no Qabalah of merit has arisen therefrom. I am inclined to look further into the question of Sanskrit Roots, and into the Enochian Records, in order to put this matter in more polished shape. I append Liber Trigrammaton with the attribution aforesaid. sub Figura XXVII. THE BOOK OF THE TRIGRAMS OF THE MUTATIONS OF THE TAO WITH THE YIN AND YANG. 56. These passages are certainly very difficult. It seems as if they were given to meet some contingency which has not yet arisen. For example this verse might be appropriate in case of the institution of a false -cultus by impostors. The doctrine is that Hadit is the nucleolus (to borrow a term from bilogy) of any star-organism. To mock at Hadit is therefore evidently very much what is meant by the mysterious phrase in the `New Testament' with regard to the Unpardonable Sin, the `blasphemy against the Holy Ghost'. A star forsaken by Hadit would thus be in the condition of real death it is this state which is characteristic of the `Black Brothers', as they are described in other parts of this Comment, and elsewhere in the Holy Books of the A. A. I may here quote Liber Aleph, De Inferno Servorum and De Fratribut Nigris. `Now, o my Son, having understood the Heaven that is within thee, according to thy Will, learn this concerning the Hell of the Slaves of the Slavegods, that it is true Place of torment. For they, restricting themselves, and being divided in Will, are indeed the Servants of Sin, and they suffer, because, not being united in Love with the whole Universe, they perceive not Beauty, but Ugliness and Deformity; and, not being united in Understanding thereof, conceive only of Darkness and Confusion, beholding Evil therein. Thus at last they come, as did the Manichaeans, to find, to their Terror, a Division even in the One, not that Division which we know for the Craft of Love, but a Division of Hate, And this, multiplying itself, Conflict upon Conflict, endeth in Hotchpot, and in the Impotence and Envy of Choronzon, and in the Abominations of the Abyss. And of such the Lords are the Black Brothers, who seek by their Sorceries to confirm themselves in Division. Yet in this even is no true Evil, for Love conquereth All, and their Corruption and Disintegration is also the Victory of BABALON'. `O my Son, know this concerning the Black Brothers, that cry: I am I. This is Falsity and Delusion, for the Law endureth not Exception. So then these Brethren are not Apart, as they Think; but are peculiar Combinations of Nature in Her Variety. Rejoice then even in the Contemplation of these, for they are proper to Perfection, and Adornments of Beauty, like a Mole upon the Cheek of a Woman. Shall I then say that were it of thine own Nature, even thine, to compose so sinsister a complex, thou shouldst not strive therewith, destroying it by Love, but continue in that Way? I deny not this hastily, nor affirm; for it is in mine won Nature to think that in this Matter the Sum of Wisdom is Silence. But this I say, and that boldly, that thou shalt not look upon this Horror with Fear, or with Hate, but accept this as thou dost all else, as a Phenomenon of Change, that is, of Love. For in a swift Stream thou mayst behold a Twig held steady for awhile by the Play of the Water, and by this Analogue thou mayst understand the Nature of this Mystery of the Path of Perfection.' 57. This, and the first part of the next verse demonstrate the inviolability of Hadit our Quintessence. Every Star has its own Nature, which is `Right' for it. We are not to be missionaries, with ideal standards of dress and morals, and such hard-ideas. We are to do what we will, and leave others to do what they will. We are infinitely tolerant, save of intolerance. It is not good, however, to try to prevent Christians from meddling, save by the one cure: The Christians to the Lions. It is impossible to alter the ultimate Nature of any Being, however completely we may succeed in transfiguring its external signs as displayed in any of its combinations. Thus, the sweetness, whiteness, and crystalline structure of sugar depend partly on the presence of Carbon; so do the bitterness, greeness, and resinous composition of hashish. But the Carbon is inviolably Carbon. And even when we transmute what seem to be elements, as Radium to Lead, we merely go a step further; there is still an immutable substance -- or essence of Energy -- which is inevitably Itself, the basis of the diversity. This holds good even should we arrive at demonstrating Material Monism. It may well be -- I have believed so ever since I was fourteen years old -- that the elements are all isomers, differentiated by geometrical structure, electrical charge, or otherwise in precisely the same way as ozone from oxygen, red from yellow phosphorous, dextrose from laevulose, and a paraffin from a benzene of identical empirical formula. Indeed, every `star' is necessarily derived from the uniform continuity of Nuith, and resolvable back into Her Body by the proper analytical methods, as the experience of mysticism testifies. But each such complexs is none the less uniquely itself; for the scheme of its construction is part of its existence, so that this peculiar scheme constitutes the essence of its individuality. It is impossible to change a shilling into two sixpences, though the value and the material may be identical; for part of the essence of the shilling is the intention to have a single coin. The above considerations must be thoroughly assimilated by any mind which wishes to gain a firm intellectual grasp of the truth which lies behind the paradox of existence. 58. Again we learn the permanence of the Nature of a Star. We are not to judge by temporary circumstances, but to penetrate to the True Nature. It has naturally been objected by economists that our Law, in declaring every man and every woman to be a star, reduces society to its elements, and makes hierarchy or even democracy impossible. The view is superficial. EAch star has a function in its galaxy proper to its own nature. Much mischief has come from our ignorance in insisting, on the contrary, that each citizen is fit for any and every social duty. But also our Law teaches that a star often veils itself from its nature. Thus the vast bulk of humanity is obsessed by an abject fear of freedom; the principal objections hitherto urged against my Law have been those of people who cannot bear to imagine the horrors which would result if they were free to do their own sills. The sense of sin, shame, self-distrust, this is what makes folk cling to CHristianity-slavery. People believe in a medicine just in so far as it is nasty; metaphysical root of this idea is in sexual degeneracy of the masochistic type. Now `the Law is for all'; but such defectives will refuse it, and serve us who are free with a fidelity the more dog-like as the simplicity of our freedom denotes their abjection. Even such shallow soapsudmongers as Sir Walter Besant and Mr. James Rice have had an inkling of these ideas. I quote `Ready- Money Mortiboy', Chapter XXIII: `The big-bearded man stood towering over the children, with his right arm waving them out into the world -- where? No matter where: somewhere away: somewhere into the good places of the world -- not a boy's heart but was stirred within him: and the brave old English blood rose in them as he spoke, in his deep bass tones, of the worth of a single man in those far-off lands; -- and oration destined to bear fruit in after-days, when the lads, who talk yet with bated breath of the speech and the speaker, shall grow to man's estate. `Dangerous, Dick', said Farmer John. `What should I do without my labourers?' `Don't be afraid', said Dick. `There are not ten percent have the pluck to go. Let us help them, and you shall keep the rest.' He might have added that the employer would be better off without that percentage of yeast to ferment his infusion of harmless vegetable human. No one is better aware than I am that the Labour Problem has to be settled by practical and not ideal considerations, but in this case the ideal considerations happen to be extremely practical. The mistake has been in trying to produce a standard article to supply the labour market; it is an error from the point of view of capital and labour alike. Men should not be taught to read and write unless they exhibit capacity or inclination. Compulsory education has aided nobody. It has imposed an unwarrantable constraint on the people it was intended to benefit; it has been asinine presumption on the part of the intellectuals to consider a smattering of mental acquirements of universal benefit. It is a form of sectarian bigotry. We should recognize the fact that the vast majority of human beings have no ambition in life beyond mere ease and animal happiness. We should allow these people to fulfil their destinies without interference. We should give every opportunity to the ambitious, and thereby establish a class of morally and intellectually superior men and women. We should have no compunction in utilizing the natural qualities of the bulk of mankind. We do not insist on trying to train sheep to hunt foxes or lecture on history; we look after their physical well being, and enjoy their wool and mutton. In this way we shall have a contented class of slaves who will accept the conditions of existence as they really are, and enjoy life with the quiet wisdom of cattle. It is our duty to see to it that this class of people lack for nothing. The patriarchal system is better for all classes than any other; the objections to it come from the abuses of it. But bad masters have been artificially created by exactly the same blunder as was responsible for the bad servants. It is essential to teach the masters that each one must discover his own will, and do it. There is no reason in nature for cut-throat competition. All this has been explained previously in other connections; here it is only necessary to emphasize the point. It must be cleanly understood that every man must find his own happiness in a purely personal way. Our troubles have been caused by the assumption that everybody wanted the same things, and thereby the supply of those things has become artificially limited; even those benefits of which there is an inexhaustible store have been cornered. For example, fresh air and beautiful scenery. In a world where everyone did his own will none would lack these things. In our present society, they have become the luxuries of wealth and leisure, yet they are still accessible to any one who possesses sufficient sense to emancipate himself from the alleged advantages of city life. We have deliberately trained people to wish for things that they do not really want. It would be easy to elaborate this theme at great length, but I prefer to leave it to be worked out by each reader in the light of his own intelligence, but I wish to call the very particular attention of capitalists and labour leaders to the principles here set forth. I conclude by quoting foru chapters from Liber Aleph which bear on the subject. `j`De Lege Motus. `Consider, my Son, that word in the Call or Cry of the Thirty Aethyrs: Behold the Face of your God, the Beginning of Comfort, whose eyes are the Brightness of the Heavens, which provided you for the Government of the Earth, and the Unspeakable Variety! And Again: let there be no Creature upon her or within her the same. All her Members let them differ in their Qualities, and let there be no Creature equal with another. Here also is the voice of true Science, crying aloud that Variation is the Key of Evolution. Thereunto Art cometh the third, perceiving Beauty in the Harmony of the Diverse. Know then, o my Son, that all Laws., all Aysterm, all Customs, all Ideals and Standards which tend to produce uniformity, are in direct opposition to Nature's Will to change and to develop through Variety, and are accursed. Do thou with all thy Might of Manhood strive against these Forces, for they resist Change, which is Life; and thus they are of Death.' `De Legibus Contra Motum. `Say not, in thine Haste, that such Stagnations are Unity even as the last Victory of thy Will is Unity. For thy Will moveth through free Function, according to its particular Nature, to that End of Dissolution of all Complexities, and those Ideals and Standards are Attempts to halt thee on that Way. Although for thee some certain Ideal be upon thy Path, yet for thy Neighbour it may not be so. Set all Men a-horseback; thou speedest the Foot-soldier upon his way, indeed; but what hast thou done to the Bird-man? Thou must have simple Laws and Customs to express the general Will, and so prevent the Tyranny or Violence of a few; but multiply them not! Now then herewith I will declare unto thee the Limits of the civil Law upon the Rock of the Law of Thelema'. `De Necessitate Communi. `Understand first that the Disturbers of the Peace of Mankind do so by Reason of their Ignorance of their own True Wills. Therefore, as this Wisdom of mine increaseth among Mankind, the false Will to Crime must become constantly more rare. Also, the exercise of our Freedom will cause Men to be born with less and ever less Affliction from that Dis-ease of Spirit, which breedeth these false Wills. But, in the While of waiting for this Perfection, thou must by Law assure to every Man a Means of satisfying his bodily and his mental Needs, leaving him free to develop any Super-structure in accordance with his Will, and protecting him from any that may seek to deprive him of these vertebral Rights. There shall be therefore a Standard of Satisfaction, though it must vary in detail with Race, Climate, and other such Conditions. And this Standard shall be based upon a large Interpretation of Facts biological, physiological, and the like'. `De Fundamentis Civitatis. `Say not, o my Son, that in this Argument I Have set Limits to individual Freedom. For each Man in this State which I purpose is fulfilling his own true Will by his eager Acquiescence in the Order necessary to the Welfare of all, and therefore of himself also. But see thou well to it that thou set high the Standard of Satisfaction, and that to every one be a Surplus of Leisure and of Energy, so that, his Will of Self- preservation-being fulfilled by the Performance of his Function in the State, he may devote the Remainder of his Powers to the Satisfaction of the other Parts of his Will. And because the People are oft times unlearned, not understanding Pleasure, let them be instructed in the Art of Life: to prepare Food palatable and wholesome, each to his own Taste, to make Clothes according to Fancy, with variety of Individuality, and to practice the manifold Crafts of Love. These Things being first secured, thou mayst afterward lead them into the Heavens of Poesy and Tale, of Music, Painting, and Sculpture, and into the Lore of the Mind Itself, with its insatiable Joy of all Knowledge, Thence let them soar!' 59. We must abolish the shadows by the Radiant Light of the Sun. Real things are only thrown into brighter glory by His effulgence. We need have no fear then to throw the Christians to the Lions. If there be indeed True Men among them, who happen through defect of education to know no better, they will reincarnate all right, and no harm done. This passage may perhaps be interpreted in a sense slightly different from that assumed in the above paragraph. We should indeed love all -- is not the Law `love under will'? By this I mean that we should make proper contact with all, for love means union; and the proper condition of union is determined by will. Consider the right attitude to adopt in the matter of cholera. One should love it, that is, study it intimately; not otherwise can one be sure of maintaining the right relation with it, which is, not to allow it to interfere with one's will to live. (And almost everything that is true of Cholera is true of Christians.) 60. The Christians to the Lions! An XVII Sol in Libra, I am reminded of Samuel Butler's observation that the apotheosis of love is to devour the beloved. Indeed, one cannot say that one has perfectly attained to love or hate until the object of that passion is assimilated. The word ` hell' is significant in this connection. One must never be so careless as to let oneself think that even `the Style of a letter' (how much less a phrase!) in this Book is casual. The expression `to hell with them' is not merely an outburst of colloquial enthusiasm. The word `hell', that and no other, serves the purpose of the speaker. This would naturally be suggested to us, in any case, by the reflection that our Law does not indulge in the frothings of impotent fury, like the priestly frauds of Moses, the Rishis, and Buddha, in the weeping and wailing and gnashing of teeth of the Galilean fishwife. Our Law knows nothing of punishment beyond that imposed by ignorance and awkwardness on their possessor. The work `hell' must therefore be explained in terms neither of virile vulgarity, or theological blackmail. I quote Liber Aleph, Chapters , p.24, p.129, p.130, from which the peculiar applicability of the expression to the problem of the text will be evident. `De Nuptiis Mysticis. `O my Son, how wonderful is the Wisdom of this Law of Love! How vast are the Oceans of uncharted Joy that lie before the Keel of thy Ship! Yet know this, that every Opposition is in its Nature named Sorrow, and the Joy lieth in the Destruction of the Dyad. Therefore must thou seek ever those Things which are to thee poisonous, and that in the highest Degree, and make them thine by Love. That which repels, that which disgusts, must thou assimilate in this Way of Wholeness. Yet rest not in the Joy of Destruction of every Complex in thy Nature, but press on to that ultimate Marriage with the Universe whose Consummation shall destroy thee utterly, leaving only that Nothingness which was before the Beginning. So then the Life of Non-action is not for thee; the Withdrawal from Activity is not the Way of the Tao; but rather the Intensification and making universal of every Unity of thine Energy on every Plane.'


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