121 Delta upsilon DE SCIENTIAE MODO. To the mind of the early Philosopher, therefore, any

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121 {Delta }{upsilon } DE SCIENTIAE MODO. To the mind of the early Philosopher, therefore, any variation in type must appear as a disaster; yea, intelligence itself must perforce prove its value to the brute, or he distrusteth it and destroyeth it. Yet as thou knowest, that variation which is fitted to the environment is the salvation of the species. Only among men, his fellows turn ever upon the Saviour, and rend him, until those who follow him in secret, and it may be unconsciously, prove their virtue and his wisdom by their survival when his persecutors perish in their folly. But we, being secure against all primary enemies to the individual, or the common weal, may, nay, we must, if we would attain the summit for our race, devote all spare leisure, wealth, and energy to the creation of variation from the Norm, and thus by clear knowledge bought of experiment and of experience, move with eyes well open upon our true path. So therefore Our Law of Thelema is justified also of biology and of social science. It is the true Way of Nature, the right strategy in the way of man with his environment, and the life of his soul. 122 {Delta }{phi } DE MONSTRIS. Sayst thou, o my son, that not thus, but by forced training, one cometh to perfection. This indeed is sooth, that by artificial selection and well-watched growth and environment, one hath dogs, horses, pigeons, and the like, which excel their forebears in strength, in beauty, in speed, as one will. Yet is this work but a false magical artifice, temporary and of illusion; for thy masterpieces are but monsters, not true variations, and if thou leave them, they revert swiftly to their own proper and authentic type, because that type was fitted by experience to its environment. So every variation must be left free to perpetuate itself of perish, not cherished for its beauty, or guarded for its appeal to thine ideal, or cut off in thy fear thereof. For the proof of its virtue lieth in the manifestation of its power to survive, and to reproduce itself after its kind. Nurse not the weakness of any man, nor swaddle and cosset him, not though he were poet or artist because of his value to thy fancy, for if thou do this, he shall grow in his informity, so that even his work for which thou lovest him, shall be enfeebled also. 123 {Delta }{chi } DE INFERNO PALATIO SAPIENTIAE. Now then thou seest that this Hell, or concealed place within thee, is no more a fear or hindrance to men of a free race, but the treasure house of the assimilated wisdom of the ages, and the knowledge of the True Way. Thus are we just and wise to discover this secret in ourselves, to conform the conscious mind therewith. For that mind is compact solely (until it be illuminated) of impressions and judgments, so that its will is but directed by the sum of the shallow reactions of a most limited experience. But thy true will is the wisdom of the ages of thy generations, the expression of that which hath fitted thee exactly to thine environment. Thus thy conscious mind is oftentimes foolish, as when thou admirest an ideal, and wouldst attain it, but thy true will letteth thee, so that there is conflict, and the humiliation of that mind. Here will I call to witness the common event of "Good Resolutions" that defy the lightning of destiny, being puffed up by the mind of an indigestible ideal putrefying within thee. Thence cometh colic, and presently the poison is expelled, or else thou diest. But resolutions of true will are mighty against circumstance. 124 {Delta }{psi } DE VITIIS VOLUNTATIS SECRETAE. Learn moreover concerning this Hell, or hidden wisdom, that is within thee, that it is modified, little by little, through the experience of the conscious mind, which feedeth it. For that wisdom is the expression, or rather symbol and hieroglyph, of the true adjustment of thy being to its environment. Now, then, this environment being eroded by time, this wisdom is no more perfect, for it is not absolute, but standeth in relation to the Universe. So then a part thereof may become useless, and atrophy as (I will instance this case) Man's wit of smell; and the bodily organ corresponding degeneratheth therewith. But this is an effect of much time, so that in thy hell thou art like to find elements vain, or foolish, or contrary to thy present weal. Yet, o my Son, this hidden wisdom is not thy true will, but only the levers (I may say so) thereof. Notwithstanding, there lieth therein a faculty of balance, whereby it is able to judge whether any element in itself is presently useful and benign, or idle and malignant. Here then is a root of conflict between the conscious and the unconscious, and a debate concerning the right order of conduct, how the will may be accomplished. 125 {Delta }{omega } DE RATIONE PRAESIDIO VOLUNTATIS. O my Son, in this case is there darkness, yet this comfort as a lamp therein, that there is no error in the will, but only doubt as to the means of success, else were we as children afeared of Night. Thus we have need of naught but to consider the matter by wit of reason, and of prudence, and on common sense, and of experience, and of science, adjusting ourselves so far as we may. Here is the key of success, and its name is the skill to make right use of circumstance. This, then is the virtue of the mind, to be the Wazir of the will, a true counsellor, through intelligence of the Universe. But o, my Son, do thou lay this word beneath thine heart, that the mind hath no will, nor right thereto, so the Usurpation bringeth forth a fatal conflict in thyself. For the mind is sensitive, unstable as air, and may be led foolishly in leash by a stronger mind that worketh as the cunning tool of a will. Therefore thy safety and defence is to hold thy mind to his right function, a faithful minister to thine own true will, but election of nature. Heed well this, o my Son, for thy mind passive is rightly a mirror to reflect all things clearly without prejudice, and to remain unstained by them. 126 {Epsilon }{alpha } DE CURSU SAPIENTIS. Therefore consider this again in a figure, that thy mind is as the marshal of an army, to observe the dispositions of the enemy, and to order his own forces rightly, according to that information; but he hath no will, only obedience to the word of his king to outwit and to overcome the Opposite. Nor doth that king make war by his own whim, if he be wise and true, but solely because of the necessity of his country, and its nature, whereof he is but executive officer and interpreter, its voice as the Marshal is its arm. Thus then do thou understand thyself, not giving place to thy mind to dispute thy will, nor through ignorance and carelessness allowing the enemy to deceive thee, nor by fear, by imprudence and foolhardiness, by hesitation and vacillation, by disorder and the lack of firm correctness, by failure in elasticity or in obstinacy, each at its moment, suffering defeat in the hour of shock. So, then, o my Son, this is thy work, to know the word of thy will without error, and to make perfect every faculty of thy mind, in right order and readiness to impose that word as law upon the Universe. So mote it be! 127 {Epsilon }{beta } DE RATIONE QUAE SINE VOLUNTATE EST FONS MANIAE. Is it not a marvel how he that worketh with his will and is in constant touch with the reality external, maketh his mind to serve him? How eagerly runneth it and returneth, gathering, arranging, clarifying, classifying, organizing, comparing, setting in array, with skill and might and energy that faileth never! Nay, my son, in this way thou canst be pitiless with thy mind, and it will not rebel against thee, or neglect thine Ordinance. But now consider him that worketh not with his will, how his mind is idle, not reaching out after reality, but debating within itself of its own affairs, like a democracy, introspective. Then this mind, not reacting equally and with elasticity to the world, is lost in its own anarchy and civil war, so that although it works not, it is overcome by weakness of division, and becometh Choronzon. And unto these words I call to my witness the madness of the soul of Muscovy, in this year XIII, of our Aeon that is ended. Therefore behold how this our Law of Thelema, Do what thou wilt, is the first foundation of health, whether in the body or in the mind, either of a simple, or a complex organism. 128 {Epsilon }{gamma } DE VERITATE QUEM FEMINAE NON DICERE LICET. My Son, I charge thee, however thou beest provoked thereunto, tell not the Truth to any woman. For this is that which is written, Cast not thy pearls before swine, lest they turn again and rend thee. Behold, in the nature of woman is no truth, nor apprehension of truth, nor possibility of truth, only, if thou entrust this jewel unto them, they forthwith use it to thy loss and destruction. But they are ware of thine own love of truth, and thy respect thereunto, so therefore they tempt thee, flattering with their lips, that thou betray thyself to them. And they feign falsely, with every wile, and cast about for thy soul, until either in love or in wrath or in some other folly thereof, thou speak truth, profaning thy sanctuary. So was it ever, and herein I call to my witness Samson of Timmath, that was lost by this error. Now for any woman, any lie sufficeth; and think not in thine extremity that truth is mighty, and shall prevail, as it does with any man, for with a woman her whole craft and device is to persuade thee of this, so that thou utter the secret of thy soul, and become her prey. But so long as thou feed her with her own food of falsity, thou art secure. 129 {Epsilon }{delta } DE NATURA FEMINAE. The nature of woman, o my Son, is as thou hast learned in our most Holy Qabalah; and she is the clothing in sex of man, the magical image of his will to love. Therefore was it said by thine uncle Wolfgang von Goethe: Das Ewigweibliche zieht uns hinan. But therefore also hath she no nature of truth, because she is but the Eidolon of an excitement and a going of thy star, and appertaineth not unto its essence and stability. So then to thee she is but matter and to her thou art but energy, and neither is competent to the formula of the other. Therefore also thy will is itself imperfection, as I have shewed thee aforetime, thou art not in the way of love except thou be dressed in that robe of thine which thou callest woman. And thou canst not lure her to this action proper to her by thy truth; but thou shalt, as our grammar sayeth, assume the mask of the spirit, that thou mayst evoke it by sympathy. But thou shalt appear in thy glory only when she is in thy power, and bewildered utterly by ecstasy. This is a mystery, o my Son, and of old times it was declared in the fable of Scylla and Charybdis, which are the formula of the rock and the whirlpool. Now then meditate thou strictly upon this most worthy and adorable arcanum, to thy profit and enlightenment. 130 {Epsilon }{epsilon } DE DUOBUS PRAEMIIS VIAE. Let it be a treasure in thine heart, o my Son, this mystery that I shall next unveil before thine eyes, O eagle that art undazzled by the brilliance of light, that soarest continually with virile flight to thine august inheritance. Behold the Beatific Vision is of two orders, and in the formula of the Rosy Cross it is of the Heart and is called Beauty; but in the formula of the silver star (id est, of the eye within the triangle) it is of the mind, and is called wonder. Otherwise spoken, the former is of Art, a sensuous and creative perception; but the latter of science, and intellectual and intelligible insight. Or again, in our Holy Qabalah, the one is of Tiphereth, the other of Binah, and in pure philosophy, this is a contemplation of the Cosmos, causal and dynamic, and that of its effect in static presentation. Now this rapture of art is a virtue or triumph of Love in his most universal comprehension, but the ecstasy of science is a continual orgasm of light; that is, of the mind. Thou sayest, o my Father, how may I attain to this fulness and perfection? Art thou there, o my Son? It is well, and blessed be the bed wherein thou was begotten, and the womb of thy sweet Mother Hilarion, my concubine, holy and adulterous, the Scarlet Woman! Amen! 131 {Epsilon }{digamma } DE ECSTASIA SAMADHI, QUO ILLIS DIFFERT. Confuse thou not this beatific vision with the Trances called Samadhi; yet is Samadhi the Pylon of the Temple thereof. For Samadhi is the orgasm of the coition of the Unlike, and is commonly violent, even as the lightning cometh of the discharge between two vehicles of extreme difference of potentials. But as I shewed formerly concerning love, how each such discharge bringeth either component more nigh to equilibrium, so is it in this other matter, and by experience thou comest constantly to integration of love (or what not) within thyself, just as all effort becometh harmonious and easy by virtue of practice. Rememberest thou the first time thou was thrown into water, thy fear and thy struggles, and the vehemence of thy joy when first thou didst swim without support? Then, little by little all violence dieth away, because thou art adjusted to that condition. Therefore the fury of thine early victory in these arts magical and sciences is but the sign of thine own baseness and unworthiness, since the contrast or differential is so overwhelming to thee; but, becoming expert and adept, thou art balanced in the glory, and calm, even as the stars. 132 {Epsilon }{zeta } DE ARTE AMORIS ET DELICIARUM MYSTICI. The path therefore unto this beatific vision of beauty, o my Son, is that practice of Bhakti Yoga which is written in the book called Eight Score and Fifteen, or "Astarte", by this mine hand when I was in Gaul the beloved, at Montigny that is hard by the Forest of the Blue Fountain, with Agatha my concubine, the very soul of love and of musick, that had ventured herself from beneath the Cross Austral that she might seek me, to inspire and comfort me, and this was my reward from the masters, and consolation in the years of my sorrow. But the way that leadeth to the other form of this vision of beatitude, to with, science is Gnana Yoga or Raja Yoga, of which I have written only here and there, as one who should throw great stones upon the earth in disorder, by default of building them nobly into a pyramid. And of this do I heartily repent me, and ask of the God Thoth that he may give me (albeit at the eleventh hour) virtue and with that I may compose a true book upon these ways of union. Thy first step, therefore, o my Son, is to attain unto Samadhi, and to urge thyself perpetually to repetition of thy successes therein, for it hat been said by philosophers of old that practice maketh perfect, and that manners, being the constant habit of life, maketh man. 133 {Epsilon }{eta } DE PRAEMIO SUMMO, VERA SAPIENTIA ET BEATITUDINE PERFECTA. Now then presently shall it some to pass, as by dint of each experience that component thereof which is within thee is attuned to it, and this without shock, so that thou art no longer thrown back from the trance, as exhausted, but abidest therein, almost without knowledge of thy state. So then at last this Samadhi shall become normal to thy common consciousness, as it were a point of view. Thus all things shall appear to thee very continually as to one in his first love, by the vision of beauty, and by the vision of science thou shalt marvel constantly with joy unfathomable at the mystery of the laws whereby the Universe is upheld. This is that which is written: True wisdom and perfect happiness, o my son, it is in this contemplation that on hath the reward of the oath; it is by this that the tribulations are rolled away as a stone from thy tomb; it is with this that thou art wholly freed from the illusions of distinctions, being absorbed into the body of our Lady Nuith. May she grant thee this beatitude; yea, not to thee only, but to all that are. 134 {Epsilon }{theta } DE INfERNO SERVORUM. 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 slave-gods, that it is a 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. 135 {Epsilon }{iota } RHAPSODIA DE DOMINA NOSTRA. Blessed be She, ay, blessed unto the Ages be our Lady B A B A L O N, that plieth her scourge upon me, {Tau }{Omicron } {Mu }{Epsilon }{Gamma }{Alpha } {Tau }{Theta }{Eta }{Rho } {Iota }{Omicron }{Nu }, to compel me to creation and to destruction, which are one, in birth and in death, being Love! Blessed be She, uniting the egg with the serpent, and restoring man unto his mother, the earth! Blessed be she, that offereth beauty and ecstasy in the orgasm of every change, and that exciteth thy wonder and thy worship by the contemplation of her mind many-wiled! Blessed be She, that hath filled her cup with every drop of my blood, so that my life is lost wholly in the wine of her rapture! Behold, how she is drunken thereon, and staggereth about the heavens, wallowing in joy, crying aloud the song of uttermost love! Is not she thy true mother among the stars, o my Son, and hast thou not embraced her in the madness of incest and adultery? Yea, blessed be she, blessed be her name, and the name of her name, unto the ages! 136 {Epsilon }{kappa } RHAPSODIA DE ASTRO SUO O my Son, knowest thou not the joy to lie in the wilderness and to behold the stars, in their majesty of motion calm and irresistible? Hast thou thought there that thou art also as star, free because consciously in accord with the law and determination of thy being? It was thine own true will that bound thee in thine orbit; therefore thou speedest on thy path from glory unto glory in continual joy. O Son, o reward of my work, o harmony and completion of my nature, o token of my toil, o witness of my love for thy sweet Mother, the holy and adulterous Hilarion, my concubine, adorable in thine innocence as she in her perfection, is not this verily intoxication of the spirit in the innermost, to be free absolutely and eternally, to run and to return upon the course in the play of love, to filfil nature constantly in light and life? "Afloat in the Air, o my god!" Without support, without constraint, wing thine own way, o swan, o bliss of brightness! 137 {Epsilon }{lambda } DE HARMONIA VOLUNTATIS CUM DESTINIA. This is the evident and final solvent of the Knot Philosophical concerning fate and free will, that it is thine own self, omniscient and omnipotent, sublime in eternity, that first didst order the course of thine orbit, so that the which befalleth thee by fate is indeed the necessary effect of thine own will. These two, then, that like Gladiators have made war in philosophy through these many centuries, are one by the love under will which is the Law of Thelema. O my son, there is no doubt that resolveth not in certainty and rapture at the touch of the wand of our law, as thou apply it with wit. Do thou grow constantly in the assimilation of the law, and thou shalt be made perfect. Behold, there is a pageant of triumph as each star, free from confusion, sweepeth free in his right orbit; all heaven acclaimeth thee as thou goest, transcendental in joy and in splendour; and thy light is as a beacon to them that wander afar, strayed in the night. Amon. 138 {Epsilon }{mu } PARANTHESIS DE QUADAM VIRGINE. Now, o my Son, I will declare unto thee the virtue of that part of love which receiveth and draweth, being the counterpart of thine own. For behold! I am moved in myself by the absence of the virgin that is appointed for me. And her eagerness of purity doth encompass me with its soft tenderness, and twineth about me with sweet scent so that my mind is enkindled with a gentle flame, luminous and subtle, and I write unto thee as in a dream; for in this enchantment of her devotion I am caught up cunningly into beautitude, with great joy of the Gods that have bestrewn my way with flowers, ay many flowers and herbs of magick and of holiness withal to match their beauty. Nay, o my son, I will cease this epistle unto thee for awhile, that I may rest in the pleasure of this contemplation, for it is solace ineffable, and recreation like unto sleep among the mountains. Yea, can I wish thee more than this, that, coming to mine age, thou mayst find a virgin like unto this to draw thee with her simplicity, and her embroidered silence? 139 {Epsilon }{nu } DE CONSTANTIA AMORIS, CORVO CANDIDO. Think it not strange, my Son, that I, praising adultery, should praise also constancy and delight therein. For this is to state ill thy question. Herein is truth and wisdom concerning this matter, that so long as love be not wholly satisfied, and equilibrated by entire fulfilment and exchange, constancy is a point of thy concentration and adultery a division in thy will. But when thou hast the summit and perfection of any work, of what worth is it to continue therein? Hast thou two stomachs, as has a cow, to chew the cud of a digested love? Yet, o my Son, this constancy is not of necessity a stagnation. Hay, behold the body of our lady Nuith, therein are found twin suns, that revolve constantly about each other. So also it may be in love, that two souls, meeting, discover each in the other such wealth and richness of light and love, and in one phase of life (or incarnation) or even in many, they exhaust not that treasure. Or will I say that such are not in their degree and quality thrice fortunate. But to persist in dulness, in satiety, and in mutual irritation and abhorrence, is contrary to the way of nature. So therefore there is no rule in any such case, but the law shall give light to every one that hath it in his heart, and by that wisdom let him govern himself. 140 {Epsilon }{xi } DE MYSTERIO MAL. Moreover, say not thou in thy syllogism that, since every change soever, be it the creation of a symphony, or a poem, or the putrefaction of a carcass, is an art of love, and since we are to make no difference between any thing and any other thing, therefore all changes are equal in respect of our praise. For though this be a right conclusion in the term of thy comprehension as a master of the Temple, yet it is false in the eyes of the mind that hath not attained this understanding. So therefore any change (or phenomenon) appeareth noble or base to the imperfect mind, according to its consonance and harmony with the will that governeth the mind. Thus if it be thy will to delight in rhythm and Oeconomy of words, the advertisement of a commodity may offend thee; but if thou art in need of that merchandise, thou wilt rejoice therein. Praise then or blame aught, as seemeth good unto thee; but with this reflection, that thy judgment is relative to thine own condition, and not absolute. This also is a point of tolerance, whereby thy shalt avoid indeed those things that are hateful or noxious to thee, unless thou canst (in our mode) win them by love, by withdrawing thine attention from them; but thou shalt not destroy them, for that they are


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