Lux ex Tenebris

Comfort is not a substitute for faith. 

By “faith,” I mean knowledge of True Will; there is a tendency of the mind to separate “events which happen to us” with “events that we cause.” Without this disposition, we are unable to make sense of the world, but as we remember the nature of our true selves, we become aware of the appearance of separation itself. We are Will, and we do Will, and – “Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.” 

Trust is letting understanding show which colours to perceive, even with impure eyes. Even colours have natural complements of one another, and what is natural is merely consistent enough to rely on from experience. It is the acknowledgement of both the consistency and possibility of inconsistency in one’s own experience – and faith, being complete trust – is knowing this and being at peace with it. 

It is the ordeals of our own darkness which allow us to see a truth that what we once thought was faith or True Will, was merely comfort; fickle and expensive. Once the light is sought and seen, it does not leave us. We just have to remember it. Suffering becomes a reminder that we are only concealing it against ourselves, and that if we let it shine, it will.

Esoteric vs. Exoteric Analysis of Liber OZ

THE ESOTERIC AND EXOTERIC ANALYSIS OF LIBER OZ

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From a previous post titled “Karma & the Ethics of Thelema” – “the nature of ethics lies firstly in the differentiation between acts and intentions, secondly in the evaluation of whether an act aligns with a society or culture, thirdly whether an act aligns with intent, and lastly whether an intention aligns with one’s Great Work.”

 
Using the Five Precepts/Virtues of Buddhism: No killing, stealing, sexual misconduct, lying, and the taking of intoxicants – Crowley’s essay, Pansil explains the invalidity and impossibility of avoiding these acts, and how the 5 Precepts are “sarcastic and biting criticisms on existence, illustrations of the First Noble Truth; reasons, as it were, for the apotheosis of annihilation.” I would add that although they are just that, the Law of Thelema, being Do What Thou Wilt – adds the perfect “ethical” intention to the degrees of doing these things.

 
Compare the 5 Precepts with the 5 Points in Liber OZ, which would mean the same thing, if not for Liber OZ’s emphasis on Will:

 
– No killing vs (5). “Man has the right to kill those who would thwart these rights.”
– No stealing vs (1). “Man has the right to live by his own law.”
– No sexual misconduct vs (4). “Man has the right to love as he will.”
– No lying vs (3). “Man has the right to think what he will.”
– No taking of intoxicants vs (2). “Man has the right to eat what he will.”

The intentions, that one might have for performing any of these acts, however, must always be in accordance with one’s True Will. Therefore,

(1) “Man has the right to live by his own law,” allows him to take what he needs according to his Will, since there are no such things as “thieves” to the universe.

THE SECOND PRECEPT

The Second Precept is directed against theft. Theft is the appropriation to one’s own use of that to which another has a right. Let us see therefore whether or no the Buddha was a thief. The answer is of course in the affirmative. For to issue a command is to attempt to deprive another of his most precious possession—the right to do as he will; that is, unless, with the predestinarians, we hold that action is determined absolutely, in which case, of course, a command is as absurd as it is unavoidable. Excluding this folly, therefore, we may conclude that if the command be obeyed—and those of Buddha have gained a far larger share of obedience that those of any other teacher—the Enlightened One was not only a potential but an actual thief. Further, all voluntary action limits in some degree, however minute, the volition of others. If I breathe, I diminish the stock of oxygen available on the planet. In those far distant ages when Earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life.

That the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to the scientist, who sees the chain of nature miss no link.

   If, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no), if personality be indeed delusion, then theft becomes impossible, and to forbid it is absurd. We may argue that even so temporary theft may exist; and that this is so is to my mind no doubt the case. All theft is temporary, since even a millionaire must die; also it is universal, since even a Buddha must breathe.

 

 

(2) “Man has the right to eat what he will,” allows him to be intoxicated according to his Will, since there is no such thing as not being affected by the universe.

THE FIFTH PRECEPT

At last we arrive at the end of our weary journey—surely in this weather we may have a drink! East of Suez,† Trombone Macaulay (as I may surely say, when Browning writes Banjo-Byron‡) tells us, a man may raise a Thirst. No, shrieks the Blessed One, the Perfected One, the Enlightened One, do not drink! It is like the streets of Paris when they were placarded with rival posters—

Ne buvez pas de l’Alcool !
L’Alcool est un poison !
and
Buvez de l’Alcool !
L’Alcool est un aliment !

We know now that alcohol is a food up to a certain amount; the precept, good enough for a rough rule as it stands, will not bear close inspection. What Buddha really commands with that grim humour of his, is: Avoid Intoxication.

But what is intoxication? unless it be the loss of power to use perfectly a truth-telling set of faculties. If I walk unsteadily it is owing to nervous lies—and so for all the phenomena of drunkenness. But a lie involves the assumption of some true standard, and this can nowhere be found. A doctor would tell you, moreover, that all food intoxicates: all, here as in all the universe, of every subject and in every predicate, is a matter of degree.

Our faculties never tell us true; our eyes say flat when our fingers say round; our tongue sends a set of impressions to our brain which our hearing declares non-existent—and so on.

What is this delusion of personality but a profound and centrally-seating intoxication of
the consciousness ? I am intoxicated as I address these words; you are drunk—beastly drunk !—as you read them; Buddha was as drunk as a British officer when he uttered his besotted command. There, my dear children, is the conclusion to which we are brought if you insist that he was serious!

I answer No ! Alone among men then living, the Buddha was sober, and saw Truth. He, who was freed from the coils of the reat serpent Theli coiled round the universe, he knew how deep the slaver of that snake had entered into us, infecting us, rotting our very bones with poisonous drunkenness. And so his cutting irony—drink no intoxicating drinks!
———-
* Quoted in “Science and Buddhism”, s. IV., note.
† “Ship me somewhere East of Suez, where a man can raise a thirst.”—R. KIPLING.
‡ “While as for Quilp Hop o’ my Thumb there Banjo-Byron that twangs the strum-strum there.” —BROWNING, Pachiarotto (said of A. Austin)

 

 

(3) “Man has the right to think what he will,” allows him to express his thoughts according to his Will, since the very construct from which he thinks with, is a lie of the ego to his ego, to begin with.

THE FOURTH PRECEPT

Here we come to what in a way is the fundamental joke of these precepts. A command is not a lie, of course; possibly cannot be; yet surely an allegorical order is one in essence, and I have no longer a shadow of a doubt that these so-called “precepts” are a species of savage practical joke.

Apart from this there can hardly be much doubt, when critical exegesis has done its damnedest on the Logia of our Lord, that Buddha did at some time commit himself to some statement. “(Something called) Consciousness exists” is, said Huxley, the irreducible minimum of the pseudo-syllogism, false even for an enthymeme, “Cogito, ergo sum !” This proposition he bolsters up by stating that whoso should pretend to doubt it, would thereby but confirm it. Yet might it not be said “(Something called) Consciousness appears to itself to exist,” since Consciousness is itself the only witness to that confirmation?

Not that even now we can deny some kind of existence to consciousness, but that it should be a more real existence than that of a reflection is doubtful, incredible, even inconceivable. If by consciousness we mean the normal consciousness,
it is definitely untrue, since the Dhyanic consciousness includes it and denies it. No doubt “something called” acts as a kind of caveat to the would-be sceptic, though the phrase is bad, implying a “calling.” But we can guess what Huxley means.

No doubt Buddha’s scepticism does not openly go quite so far as mine—it must be remembered that “scepticism” is merely the indication of a possible attitude, not a belief, as so many good fool folk thing; but Buddha not only denies “Cogito, ergo sum”; but “Cogito, ergo non sum.” See Sabbasava Sutta, par. 10.*

At any rate, Sakkyaditthi, the delusion of personality, is in the very forefront of his doctrines; and it is this delusion that is constantly and inevitably affirmed in all normal consciousness. That Dhyanic thought avoids it is doubtful; even so, Buddha is here represented as giving precepts to ordinary people. And if personality be delusion, a lie is involved in the command of one to another. In short, we all lie all the time; we are compelled to it by the nature of things themselves—paradoxical as that seems—and the Buddha knew it!
———-
* Quoted in “Science and Buddhism”, s. IV., note.

 

(4) “Man has the right to love as he will,” allows him to give his love freely according to his Will, since love has no restrictions, all being one – to violate oneself is not love, but the withholding of.

THE THIRD PRECEPT

This precept, against adultery, I shall touch but lightly. Not that I consider the subject unpleasant—far from it!—but since the English section of my readers, having unclean minds, will otherwise find a fulcrum therein for their favourite game of slander. Let it suffice if I say that the Buddha—in spite of the ridiculous membrane legend (Membrum virile illius in membrana inclusum esse aiunt, ne copulare posset) one of those foul follies which idiot devotees invent only too freely— was a confirmed and habitual adulterer. It would be easy to argue with Hegel-Huxley that he who thinks of an act commits it (cf. Jesus also in this connection, though he only knows the creative value of desire), and that since A and not-A are mutually limiting, therefore interdependent, therefore identical,
he who forbids an act commits it; but I feel that this is no place for metaphysical hairsplitting; let us prove what we have to prove in the plainest way.

I would premise in the first place that to commit adultery in the Divorce Court sense is not here in question.

It assumes too much proprietary right of a man over a woman, that root of all abomination!—the whole machinery of inheritance, property, and all the labyrinth of law. We may more readily assume that the Buddha was (apparently at least) condemning incontinence.

We know that Buddha had abandoned his home ; true, but Nature has to be reckoned with. Volition is no necessary condition of offence. “I didn’t mean to” is a poor excuse for an officer failing to obey an order.

Enough of this—in any case a minor question; since even on the lowest moral grounds— and we, I trust, soar higher!—the error in question may be resolved into a mixture of murder, theft and intoxication. (We consider the last under the Fifth Precept.)

 

and lastly,

 

(5) “Man has the right to kill those who would thwart these rights,” allows him to sever the efforts according to his Will, which no longer serve his Will; or in fact seek to disrupt it.

THE FIRST PRECEPT

This forbids the taking of life in any form.* What we have to note is the impossibility of performing this; if we can prove it to be so, either Buddha was a fool, or his command was rhetorical, like those of Yahweh to Job, or of Tannhäuser to himself—

“ Go! seek the stars and count them and explore!
Go! sift the sands beyond a starless sea!”

Let us consider what the words can mean. The “taking of life” can only mean the reduction of living protoplasm to dead matter: or, in a truer and more psychological sense, the destruction of personality.

Now, in the chemical changes involved in Buddha’s speaking this command, living protoplasm was changed into dead matter. Or, on the other horn, the fact (insisted upon most strongly by the Buddha himself, the central and cardinal point of his doctrine, the shrine of that Metaphysic which isolates it absolutely from all other religious metaphysic, which allies it with Agnostic Metaphysis) that the Buddha who had spoken this command was not the same as the Buddha before he had spoken it, lies the proof that the Buddha, by speaking this command, violated it. More, not only did he slay himself; he breathed in millions of living organisms and slew them. He could nor eat nor drink nor breathe without murder implicit in each act. Huxley cites the “pitiless microsco-pist” who showed a drop of water to the Brahmin who boasted himself “Ahimsa” harmless. So among the “rights” of a Bhikkhu is medicine. He who takes quinine does so with the deliber-ate intention of destroying innumerable living beings; whether this is done by stimulating the phagocytes, or directly, is morally indifferent.

How such a fiend incarnate, my dear brother Ananda Maitriya, can call him “cruel and cowardly” who only kills a tiger, is a study in the philosophy of the mote and the beam!†

 Far be it from me to suggest that this is a defence of breathing, eating and drinking. By no means; in all these ways we bring suffering and death to others, as to ourselves. But since these are inevitable acts, since suicide would be a still more cruel alternative (especially in case something should subsist below mere Rupa), the command is not to achieve the impossible, the already violated in the act of commanding, but a bitter commentary on the foul evil of this aimless, hopeless universe, this compact of misery, meanness, and cruelty. Let us pass on.
———-
* Fielding, in “The Soul of a People,” has reluctantly to confess that he can find no trace of this idea in Buddha’s own work, and called the superstition the “echo of an older Faith.”—A.C.
† The argument that the “animals are our brothers” is merely intended to mislead one who has never been in a Buddhist country. The average Buddhist would, of course, kill his brother for five rupees, or less.— A. C.

 

The exoteric analysis of the tenets in Liber OZ is simpler, and aims to avoid the acquisition of negative Karma for all that follow the 5 Precepts simply, at face value. “[…] before we know our Wills, we can only escape Karma by means of a strict regimen like this system, or that of the Noble 8-Fold Path. This helps us not step off the path and spiral down into negativity.”

 

EXCERPT FROM THE THREE CHARACTERISTICS.

“But, Lord,” said the Five Hundred Thousand and One Arahats in a breath, “thou art then guilty of six violent deaths !

 
Nay, thou hast hounded one soul from death to death through all these incarnations ! What of this First Precept2 of yours ?”

 
“Children,” answered the Glorious One, “do not be so foolish as to think that death is necessarily an evil. I have not come to found a Hundred Years Club, and to include mosquitoes in the membership. In this case to have kept Perdu’ R Abu alive was to have played into the hands of his enemies. My First Precept is merely a general rule.3 In the bulk of cases one should certainly abstain from destroying life, that is, wantonly and wilfully: but I cannot drink a glass of water without killing countless myriads of living beings. If you knew as I do, the conditions of existence: struggle deadly and inevitable, every form of life the inherent and immitigable foe of every other form, with few, few exceptions, you would not only cease to talk of the wickedness of causing death, but you would perceive the First Noble Truth, that no existence can be free from sorrow ; the second, that the desire for existence only leads to sorrow ; that the ceasing from existence is the ceasing of sorrow (the third) ; and you would seek in the fourth the Way, the Noble Eightfold Path.

 
“I know, O Arahats, that you do not need this instruction : but my words will not stay here : they will go forth and illuminate the whole system of ten thousand worlds, where Arahats do not grow on every tree. Little brothers, the night is fallen : it were well to sleep.”
———-
2 Here is the little rift within the lute which alienated Crowley from active work on Buddhist lines; the orthodox failing to see his attitude.
3 A more likely idea that the brilliantly logical nonsense of “Pansil,” supra.

 
By following the Noble 8-fold Path, we avoid the desire for existence, and therefore sorrow. But keep in mind, Liber AL II:

 
70. There is help & hope in other spells. Wisdom says: be strong! Then canst thou bear more joy. Be not animal; refine thy rapture! If thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein!

 
71. But exceed! exceed!

 
72. Strive ever to more! and if thou art truly mine – and doubt it not, an if thou art ever joyous! – death is the crown of all.

 
73. ah! ah! Death! Death! thou shalt long for death. Death is forbidden, o man, unto thee.

 

74. The length of thy longing shall be the strength of its glory. He that lives long & desires death much is ever the King among the Kings.

Ambiguity & Wisdom

reason

 

Liber AL III:2. There is division hither homeward; there is a word not known. Spelling is defunct; all is not aught. Beware! Hold! Raise the spell of Ra-Hoor-Khuit!

“A commonly-held trope about occultism is that it is ‘scientific’ in the same way that physics or biology or engineering is ‘scientific’, and a consequence of that is the tendency to assume that when one writes about a specific occult term – be it egregore, aeon or chakra, that anyone who encounters the term is going to understand it in the same way that the writer does. In my experience at least, that’s usually not the case. Scientists go to great lengths to define precisely their terms of reference. Occultists tend not to. Yet there is the common assumption that a term, when it appears, has the same meaning for everyone. Worse yet, to my mind, there’s a tendency to reduce words to a single meaning. This becomes particularly apparent when words are lifted from other languages, and placed in a different context.” Phil Hine, 2005.

 

Language is limited by the rules which construct it, the forms which comprise it, the connotations that accrete it, its presentation or tone, and by the spirit of any individual’s intention to relay the message in question.
The beauty of ambiguity therefore lies in its ability to mirror that which perceives the message and attempts to interpret it. It forces the observer to reproduce the deduction by themselves. If the recipient is unable to interpret it (due to an inhibition from the ego), it is dismissed as nonsense. This inhibition is not a “bad thing.” This function prevents us from slipping into the chaos (LAW/LOGOS) of the unconscious mind. However, it is not always a good thing either, because it portrays a fear from the individual to avoid knowing that chaotic part of himself.

 

I:54. Change not as much as the style of a letter; for behold! thou, o prophet, shall not behold all these mysteries hidden therein.

 

 

There are three types of definitions when it comes to language (taken from philosophypages.com/lg/e05.htm) –

 

  1. Lexical: A Lexical definition simply reports the way in which a term is already used within a language community. The goal here is to inform someone else of the accepted meaning of the term, so the definition is more or less correct depending upon the accuracy with which it captures that usage.
  2. Stipulative: Freely assigns meaning to a completely new term, creating a usage that had never previously existed. The goal in this case is to propose the adoption of shared use of a novel term, and by virtue of there being no existing standards against which to compare it, the definition is always correct.
  3. Theoretical: Special cases of stipulative definition, distinguished by their attempt to establish the use of this term within the context of a broader intellectual framework. The adoption of any theoretical definition commits us to the acceptance of the theory of which it is an integral part.

In logic, mathematics and science, the use of ambiguity is disadvantageous due to the objective of avoiding contradiction, changes of assigned meaning, and overall aspects of unpredictability which all threaten their foundation  – but art, philosophy, and occultism all have the potential to function in the realms beyond contradiction; where any given contradiction is a set in itself, encompassed by a larger set where both sets provide answers to one another. Evolution in language by the use of theoretical definitions make for extensive understandings but challenges in communication. Similarly, the use of stipulative definitions requires elaboration in meaning, either in context or directly. Even lexicon definitions face the threat of being misunderstood if two people of different fields of study have a conversation using the same terms. Occultists often argue due to a difference in the usage of terms and not necessarily of meaning.
It is the analysis and assimilation of meanings (and of nonsense), underneath the fabric of language which interest me and influence my perception, practice, and life. I recognize that communication is a challenge all on its own to overcome. I sympathize with my acquaintances who have spent years of dedication into specific intellectual fields, but also with the friends I have made over the years that are still searching for the words to express the wisdom of their life experience. The inability or even the intentional use of ambiguity in one’s writing does not mean that person is lacking in knowledge. Similarly, the use of jargon does not mean that person is highly intelligent. We have a duty to seek understanding from others and train ourselves to share our own understandings too.
One of the greatest things I’ve ever felt grateful for, were the times I felt myself struggling to communicate a thought, and the person who listens, not only hears my incoherent phrases and mismatched words, but the frustration that stems from the depths of the mind attempting to fit itself into a small mold in order to be beheld by another – and then gives me more time to explain, with whatever ridiculous examples I find, all without judgement.
“Mitochondria of electric creation of cosmogenesis as it was in megalomaniac gethsemanias of crucifixions of which crucificional definitives is a composition of elements of a rainbow connection of what Creationism was definitely defined with definition … is to a design of architectural tabernacularism made creation in all its concept of creation … e.g. regeneration omni-presences of an ingredient electric re-creating spirit  … and thereby, all this creation is to Tabernacle of what a womb of metempsychoses is to an element in all its purest morphology and that of which is of thou silent transparency of vibrancy is of a name of a nameless purity … God is to Tetragrammaton …”
Hector Paul Navasero

TRIGGERS

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Due to to the explicit nature of this post, I have no choice but to label this with a giant TRIGGER WARNING, state that I do NOT condone BREAKING THE LAW in any way, shape or form or bringing HARM TO ANY NON-CONSENTING PERSONS OR ANIMALS. Nor am I promoting ILLEGAL SUBSTANCE USE, RECKLESS or SELF-INJURIOUS BEHAVIOR.

 
THE GRADES OF THE A.’.A.’. AND REFERENCE TO THELEMA ARE ONLY USED HERE FOR REFERENCE TO THE SPHERES/PATHWORKING AND NOT MEANT TO BE ASSOCIATED WITH THE BEHAVIORS, SUBSTANCES, OR TENDENCIES LISTED BELOW.

 
NOTHING WRITTEN BELOW IS MEANT IN ANY WAY TO ACCUSE AND/OR SHAME INDIVIDUALS OR GROUPS as this is for reference and any similarity to persons living or dead, including the compiler of this list, the present reader, and Big Brother ARE PURELY COINCIDENTAL.

 
Read and/or use at your own risk, but please do not read if you just want to rage post about how triggering this was.
 
The paraphilias listed correspond to the ego qualities of each shell, not good nor bad in and of themselves. Ego wants stem from ego fears, and ego fears stem from ego wants. As I’ve referenced before in other posts, the shells need nourishment to protect the spheres, but when they are over nourished, they become fortresses characterized by ego fears. Most of the time we know what we need to do to reset this balance. But there is a belief rampant among mystics in Thelema that preach egolessness, causing confusion as to whether all nourishment of the ego is negative. When the ego is under or overnourished, the individual begins acquiring negative karma.

 
“Feeling at peace, however fragily, made it easy to slip into the visionary end of the dark-sight. The rose shadows said that they loved the sun, but that they also loved the dark, where their roots grew through the lightless mystery of the earth. The roses said, ‘You do not have to choose.”

Now that you have read this full disclaimer and intro here is the actual PDF: Trigger Warning

Pentagrammaton

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Pentagrams of Spirit

The structure of the pentagram attributes two corresponding elements to make up the element in any given point. The point of Spirit is held upright by Earth and Fire, Air is the result of Fire and Water, Water is the combination of Air and Earth, and Earth is formed by Spirit and Water. Not only are these triangles a representation of the element’s components, they also outline the process in which it manifests, is maintained, and what its properties are in each World, which affect different parts of the Soul. The elements transition down each World shifting its attributions from abstract ideas to the concrete and tangible; for this reason, they are shift in our concepts of the four directions and four sub-directions in rituals.

 
The Greater Hexagram Ritual is associated with planetary and zodiacal forces, the Lesser with zodiacal and elemental forces. The Greater Pentagram Ritual is the incorporation of Spirit with elemental forces, and its Lesser with only the elemental forces. The elements, even in their densest state, relate to the planets in their highest essence.

 
No element represented by the pentagram is without Spirit. The active form of Spirit relates to Air and Fire, while the passive form of Spirit relates to Water and Earth. The combination (marriage) of Fire/Tejas and Water/Apas give birth to Energy/Prana, and Space/Akasha is the dissipation of Earth/Prithivi in unity with Air/Vayu. This ‘child’ and ‘mother’ is symbolized in the Star Ruby Ritual as Therion who is bellowed in the East, and Babalon who is whispered in the West. In my opinion, this ritual is aimed at balancing these elemental forces within the Neshamah in Yetzirah, whereas the LBRP is used for the Ruach in Yetzirah or Assiah. Any ritual can be used in any World, but it is perhaps most efficient in the World that it was constructed for; similarly, it’s best if the part of the Soul is aligned with whichever World one is working in (and from). The beauty of a well written ritual is that it can work in all Worlds for all parts of the Soul. Keeping in mind that there may be deeper associations to the Star Ruby (especially in alignment with the Star Sapphire) there is a very simple synchronicity between the two rituals (the Star Ruby and LBRP) in their elemental directions for the Ruach; East which has the Kerub of Man, Air, Therion (beast); North containing the Bull, Earth, Nuit (puella/daughter); West containing the Eagle/Serpent, Water, Babalon (mulier/mother); and South containing the Lion, Fire, Hadit (puer/son).

 
However, further elaborating on the elemental (sub)directions of the Star Ruby; so far we have Fire (hot & dry) in the N.E., Water (wet & cold) in the S.E., Air (wet & hot) in the S.W., and Earth (cold & dry) in the N.W. These attributions are consistent with those of the Star Sapphire, its complimentary hexagram ritual. Fire/Yod/The Father in the N.E., Water/Heh/The Mother in the S.E., Air/Vav/The Son in the S.W., and Earth/Heh/The Daughter in the N.W. Therion is in the East, (the child of the elements of the N.E + S.E.) furthermore representing the qualities of ‘coldness’ – the drawing of energy inside – Babalon in the West, representing the qualities of ‘hotness’ – the drawing of energy out- Hadit in the South, representing ‘wetness’ – energy condensed and trapped within – and Nuit in the North, representing ‘dryness’ – energy released and dispersed without. These ‘quality-nesses’ of the elements have little to do with their usual associations to the elements themselves. They are rather, a reflection of what happens to a living being subjected to these qualities. Neither are the qualities of the elements synonymous with the elements themselves.

 
The three mother letters of the Hebrew alphabet function as qualities/properties of all elements, and also of all their abstract and higher meanings. The Vedic Tattvas do this also by  incorporating the planets into their five elements; Prithivi-Mercury, Vayu-Saturn, Apas-Venus, Tejas-Mars, and Akasha-Jupiter.

 

The Caduceus

The invokation of active Spirit begins from Fire to Air; Shin to Aleph. Shin, being the Divine Flame and root of all Will, is transmitted through Aleph, or Air, which serves as the motion and current by which all processes can occur. The achemical process that occurs here ties the subtle form of Earth and Water (oil) in the Fire which burns to create aethyrial smoke; air which is saturated with purpose, distinct qualities (fragrance), and the source of divinatory inspirations – allusions to its nature and of the nature of the universe from which it operates. The invokation of passive Spirit begins from Tav to Mem; the Dissolving of the gross by submersion in fluid so that the elements are well-prepared for Separation. From Mem, up to (or to the left towards, in the pentagram) Aleph – after purification Coagulates back and invokes the Divine Flame of Spirit.

 
The banishing of active Spirit starts from Air to Fire, the reversal of the first process outlined above. The invokatory transmission of Shin from Aleph is contained back within Shin, therefore preventing further division/multiplication. Banishing passive Spirit begins from Mem to Tav; in other words, the manifestation of Spirit within the tangible and concrete. It is important not to view banishing elements, especially of Spirit as a negative practice. In all things there must be balance, and nothing is ever lost, just transmuted into a different form. Hence, the banishing of Spirit is the invokation of all four tangible elements, and the manifestation of the universe as we can perceive it. The invokation of Spirit, similarly, is the banishing of all four gross elements in order to receive and reconnect with one’s source of Divinity. Banishing all elements, including the active and passive forms of Spirit, is the most holy and equilibrating act that one can do to purify the Temple.

 
The Sigillum Dei Aemeth is a well-known Enochian diagram used for planetary magick, but also has a direct relation to the Elemental Watchtowers –
“Also the word Aemeth is compounded of the 1st letter of the Alphabet and the last letter, and of a middle one, as though we affirm that Truth is to be found by the reconciliation of the extremes through the knowledge of the means. Forget not that Aleph is the Spiritual and Etherial, and Tav is the Universe, and Mem is the Sacrificial Man, placed between them so as to affirm the Reconciliation of the Natural to the Spiritual through self-sacrifice. And lastly, that when Shin is added, there is an affirmation of the judgment set and the Book of Life opened which is in YHVH and that they Keys answering unto these four letters are:

 
Aleph – the Spirit of the Aether
Mem – the Spirit of the Mighty Waters
Tav – the Great One of the Night of Time
Shin – Spirit of the Primal Fire”

358

fortifem3

“The Beetle rolls up a ball of dung, thus constructing the Sun from the excrement of putrefaction. ‘It is from the excrement of Choronzon that one takes the material for the creation of a God.'”

Does the Jackal not feed on excrement?

Holy! Holy! Holy!
[Aleph] [Mem] [Shin] + I A O
MShYCh = NChSh

Do what thou wilt shall be the whole of the Law.

PART ONE.

Post-coital. The Perfected Tree bears pomegranates; blood red seeds, trapped in white shells and skin which clings to these seeds. Torn apart, resembling sinewy spider webs, flesh-like. Bone structures. Hard exterior of the fruit. Impossible to bite. Reds, fushia, greens and yellows. Browns of the earth reflected in their shadows. Space and sky as background; they seem to touch the tree and the fruit.

The bottom of the pomegranates spread like octopus legs. squids in motion. Their ink creates a varying pressure in the blackness of the ocean. The deep sea, no light. The material manifestation of the sky and of space.

Where is the light, in either of these places?
-All is darkness, before there was the Word.

I take a pomegranate with both hands in one motion and crack it with a stone. I drop the pieces in the primordial waters; discard the hard exterior first. The white shells that cling upon the seeds float as the seeds themselves sink. Automatic separation. I can choose to eat, or to plant. The outcome is the same; thus is Universal Will.

The Left Hand strives to separate the shells with clumsy fingers and consume the seeds. The Right Hand waits for the pomegranate to fall and decompose back into the earth. The outcomes are the same; thus is still Universal Will.

The hand of God touches the soul; it raises itself towards God, the shells retract but they move not on their own. Only the soul moves, and always upward, towards Divinity. But this is a riddle- The Divine is a spark that ignites and moves the soul from within like a wriggling serpent. Only one sense is necessary, and that is Feeling. The hard exterior is only hard in the sense that it is resilient and protects the soul, but it does not cling. And the shells of the soul are synonymous with the hard exterior of the pomegranate.

It is the goal of the seeds to be consumed and recycled. It is the goal of the soul to unite and forever transmute. Are these not one in the same?
-Language consumes itself.

The Perfected Tree casts a shadow once the forbidden fruit is consumed. The Tree of Life now contains Da’at. The World is divided in darkness and in light.
– – – – – – – –
The Serpent in the Garden = Flaming Sword upon the World (Staff of Asclepius)
Lingam and the Yoni = Hadit in Nuit = Chaos in the Womb of Babalon =  Choronzon and the ego shards
– – – – – – – –
There is One Serpent, not two; the only Serpent, the Ouroboros.

PART TWO.

The Serpent of Knowledge and Delight, the darkest gift of humanity is the brightest gift of the City of Pyramids. The Serpent that looks down is the attacker of thine own ego, from thy ego that looks up at Him. The vision unto those who fear cannot see far past the jaws of the Serpent, reminding them of the death which is inevitable to them.

He does the Will of God, the Perfect Creation and Perfect Obstacle, by which Motion is able to keep Moving. The Magister knows that he is his HGA which is One with the Will of God, and therefore never fears; both the death and life of his Garden are under Will.

“So we enter the earth, and there is a veiled figure, in absolute darkness. Yet it is perfectly possible to see in it, so that the minutest details do not escape us. And upon the root of one flower he pours acid so that the root writhes as if in torture. And another he cuts, and the shriek is like the shriek of a mandrake, torn up by the roots. And another he chars with fire, and yet another he annoints with oil.” (Cry of the 13th Aethyr, which is called ZIM)

That which he annoints with oil, he has chosen to keep in service of Will. He can call whichever shard in the Abyss he wills to plant as a seed. And he still fears naught, for the growth of ego is reliant upon the amount of exposure to Light from the crown, which is synonymous with his Will.

Lord Choronzon, caretaker of the Garden; the Serpent from Genesis that slithers through Eden, and his darkness is the same darkness of the Naught, NOX, Night of Pan.
In this way, the shells are recycled and all is still.

Thy Serpent is faithful, for he rejoices in his work.

Thy God is faithful, for he rejoices in his creation.

PART THREE.

THE MOTION. 44 – Mass of the Phoenix.
THE YONI. Mouth of the serpent.
THE LINGAM. Tail of the serpent.

THE FIRST MOTION was the tail at the entrance of its mouth. THE SECOND MOTION was the mouth opening for the tail. THE THIRD MOTION was that of the reciprocal contraction and release in turns from both the mouth and tail of the serpent, which were ONE. In the void, the EGG came into being; this EGG was SPIRIT and the combined MOTION OF THE SERPENT. In the FOURTH MOTION, the SERPENT was ONE WITH THE EGG;

THE UNION.
The entire UNIVERSE summed up in its BEING, COMING-INTO-BEING, AND NON-BEING in both the circular revolution of the SERPENT swallowing its tail, transforming from SERPENT TO DRAGON – all at once and ONE WITH THE EGG.

THE SEPARATION.
From whence the tail became the SERPENT, the mouth became the DRAGON. From the UNION, the EGG APPEARED. Only in UNION, does the EGG APPEAR. It was not a linear process – the union did not birth an egg – since the egg also gaveth birth to the SERPENT & THE DRAGON, ALL was always the EGG.

THE BIRTH, AND RETURN TO UNITY.
And also the DRAGON IS BIRTHED from the EGG which the SERPENT is wrapped; in this EGG, is the TREE OF LIFE. The two Serpents which revolve around the WAND represent the motion of the SERPENT ITSELF. This further separation being that the Serpent is the FEMALE AND MALE life-force. All eggs hatch by heat, but this Egg hatcheth from the warmth and flame of the HOLY SPIRIT. Above the egg, and below the egg, is the SEVEN-FOLD STAR.

Love is the law, love under will.

Experimental Enochian

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On the Hebrew Alphabet and it’s experimental relation to the Enochian system;

 

The microposopus being a smaller model of the macroposopus, (and the macroposopus/microposopus being the entirety of 22 parts/letters of the Hebrew Alphabet), are both described as The Holy Temple – encompassing within it all parts of the human, including the universe as the microcosm; and all parts of the universe, including man as the microcosm.

 
In Western Hermetic Tradition, one learns this relation by beginning his understanding and utilizing the function of each part within his microcosm. That which transmutes to perfection in himself is reflected outwardly in the universe; and his own being is similarly affected and willed by the inertia of the universe, creating a everlasting but ongoing unity between his microcosm and the macrocosm. By his act of initiating the Great Work in himself, he is aided by the universe itself.

 
Once he becomes a Master of the Holy Temple that is his microcosm, he then has the potential to be the inertia for the Great Work of the macrocosm; it is he who does God’s Will and aids in the perpetual manifestation of the Great Work of the universe.

 
The 22 Hebrew Letters are categorized into 3 Mother Letters, the 7 Double Letters, and the 12 Single Letters.

 
The 3 Mother Letters (Aleph, Mem, Shin) is the Altar of Incense within The Holy Temple, representing the Trinity of God, Son, and the Holy Spirit, as well as the Alchemical principles of Mercury, Salt, and Sulfur, various other trinities/combinations and the primordial base elements from which the universe itself is created of.

 
The 3 Mother Letters also represent the 3 holy god names derived from the central horizontal line of each Elemental Watchtower. The Kings of the Watchtower cannot be invoked without first invoking the Gods of each. Shin written with four prongs instead of three symbolizes the revealing of the three primary forces/gods/God into four forces; the elements represented in each of the four limbs of the microposopus/pentagram. The Enochian equivalent of the Mother Letters are: UN, TAL, and GISG.

 
There are 21 Letters of the Enochian alphabet which can be divided into 3 groups of seven.

 
UN – Aleph – Alpha: ASMODEL+Amissio, KEDEMEL/VENUS in Taurus.
Symbolizes; The root of time, beginning. The Fool. (Value: 6)
PA, VEH, GED, NA-HATH, UR, DON. (Total value: 122- in Hebrew Gem. translated to     “Emanated from”)

 
TAL – Mem – Mu: CAMBRIEL+Tristitia, ZAZIEL/SATURN in Aquarius.
Symbolizes; The root of knowledge, awareness, perception, consciousness. The Hanged Man. (Value: 8)
GAL, GON, GER, DRUX, MED, CEPH. (Total value: 271- in H.G. “Earth”)

 
GISG – Shin – Tau: HISMAEL+KEDEMEL in all their ideas, being a figure of Caput Draconis.
Symbolizes; The root of balance. The Aeon. (Value: 300)
OR, GRAPH, MALS, PAL, VAN, FAM. (Total value: 702- in H.G. “Fire and Water; to be     mixed; mingled.”)

 
A few curious experimental/coincidental correspondences: the values of all three Letters add up to 314; in Hebrew Gematria (H.G.), equivalent to MTTRVN, and ShDI, “The Almighty,” (and possibly indicative of 3.14 = pi).

 
300 (GISG-Shin) / 6 (UN-Aleph) = 50 (DRUX-Nun). Shin is spelled Shin-Yod-Nun(Final); The letter Yod is the top flame that when prolonged, descends into the earth as a final Nun, the Earth (the fish/seed that swims in the waters of creation/embryonic fluid). Shin, being the Divine Flame and root of all Will, is dispersed through Aleph, or Air, which serves as the motion and currents by which all processes can occur.

 
6 (UN-Aleph) x 8 (TAL-Mem) = 48, the number of Enochian Keys, (the 19th calling forth the 30 Aethyrs). This is representative of the Keys being an exploration of the timeless and ultra-conscious realms of the waters – The Fool exploring the depths of where the Hanged Man is yet to fall into.

 
[ (300 x 8)/6 ] = 400 (Tav), and the Enochian equiv. of Tav = VAN; Saturn in Capricorn, the root of Light and Darkness. The Universe. Here is the story of creation (and the art of maintaining creation): The Marriage and Multiplication of Fire and Water, projected by the Etheric forces over time creates and continues the existence of the Universe.

 
Because there are only 21 letters of the Enochian alphabet, there is no Teth/Theta equivalent. Teth is attributed to Atu XI; Lust – Whether this means that the Enochian system and revelations to Dee were “from the ‘Serpent'” or that the revelations themselves are all perfectly contained in Atu XI, or that there is simply “no need” for the card is up to the magician.

 
I decided to move forward from Crowley’s Tarot rather than dismiss its attributions as simply ‘another paradigm’ due to the fact that Thelema (and more specifically, the A.’.A.’. system) has some curious fundamental connections to the Enochian system. Keeping in mind that this entire essay is just an exercise in syncretism and not to be taken as truth, allow me to keep going.

 
Excerpts from Crowley’s Book of Thoth:

 
“XI. LUST
This trump was formerly called Strength. But it implies far more than strength in the ordinary sense of the word. Technical analysis shows that the Path corresponding to the card is not the Strength of Geburah, but the influence from Chesed [GDVLH] upon Geburah, the Path balanced both vertically and horizontally on the Tree of Life. For this reason it has been thought better to change the traditional title. Lust implies not only strength, but the joy of strength exercised. It is vigour, and the rapture of viguor. […]
This Trump is assigned to the sign of Leo in the Zodiac. It is the Kerub of Fire, and is ruled by the Sun. It is the most powerful of the twelve Zodiacal cards, and represents the most critical of all operations of magick and of alchemy. It represents the act of the original marriage as it occurs in nature, as opposed to the more artificial form portrayed in Atu VI; there is in this card no attempt to direct the course of the operation. […]”

 
In the Enochian Tarot, the letter representing Atu VI (The Lovers) has a value equal to that of Atu VII (The Chariot). The letter NA-HATH, which is attributed to Atu VII is also one of the highest representative attributions for the element Air; (‘instead of’ path 11 of the 11,23,31, 32-bis and 31-bis from the Tree of Life, the fixed zodiacal attribution of Aquarius, the Kerub of man, the magical weapon of the Dagger, the Suit of Swords, and scire as the Power of the Sphinx). It may seem like a lot of associations to throw out, but in fact there is no need to dismiss them; they are simply elaborated upon further and more consistent to the planes of Atziluth and Briah than of Yetzirah and Assiah. For the sake of simplicity and to avoid confusion, I write “instead of” to indicate a description of the universe that transcends the well-known associations to the elements, zodiac, and planets.

 
If we take by analogy Atu VI = Atu VII (due to their values in the Enochian alphabet), then The Lovers here are not simply The Lovers from the Thoth Deck, but are significantly equated with The Chariot. Therefore, Atu VI in the Enochian Tarot is not representative of a “more artificial form (of Atu XI)” and due to the nature of The Chariot: “…the scarlet wheels represent the original energy of Geburah which causes the revolving motion….[The Charioteer] is throned in the chariot rather than conducting it, because the whole system of progression is perfectly balanced. His only function is the bear the Holy Grail…,” Atu VI here does not “attempt to direct the course of the operation.”

 
“…In this card, therefore, appears the legend of the woman and the lion, or rather lion-serpent. The seers in the early days of the Aeon of Osiris foresaw the Manifestation of this coming Aeon [of Aquarius and Leo] in which we now live, and they regarded it with intense horror and fear, not understanding the procession of the Aeons, and regarding every change as a catastrophe. This is the real interpretation of, and the reason for, the diatribes against the Beast and Scarlet Woman in the XIII, XVII and XVIII-th chapters of the Apocalypse; but on the Tree of Life, the path of Gimel, the Moon, descending from the highest, cuts the path of Teth, Leo, the House of the Sun, so that the Woman in the card may be regarded as a form of the Moon, very fully illuminated by the Sun, and intimately united with him in such wise as to produce, incarnate in human form, the representative or representatives of the Lord of the Aeon.”

 
The correlation between the Enochian system and the Revelations/chapters of the Apocalypse should be clear and need not elaboration. This seems to suggest that the information that Dee received was a mixture of all Aeons (or Aeon-less), possibly even those not yet explicitly foretold.

 
There is a Beast and Babalon for all parts of the earth, separated in four parts, and each part supervised by a Horseman. Every Watchtower of the four corners of the Great Tablet contains 156 squares, and the Sun lies in the middle of each, from which reading the letters in a spiral fashion like the solar current, provides the name of the King of each Element.

 
The Moon in all her forms, as a planet or Atu in the Enochian system is always Full even while decreasing in any given sign. She reflects the full light of the Sun as seen in the fourth form of the enneagram of the Golden Dawn:

Enneangle

“She rides astride the Beast; in her left hand she holds the reins, representing the passion which unites them. In her right she holds aloft a cup, the Holy Grail aflame with love and death. In this cup are mingled the elements of the sacrament of the Aeon.

Babalon

…This card portrays the will of the Aeon. […] This sacrament is the physical-magical formula for attaining initiation, for the accomplishment of the Great Work. It is in alchemy the process of distillation, operated by internal ferment, and the influence of the Sun and Moon.

 
Behind the figures of the Beast and his Bride are ten luminous rayed circles; they are the Sephiroth latent and not yet in order, for every new Aeon demands a new system of classification of the Universe. At the top of the card is shown an emblem of new light, with ten horns of the Beast, which are serpents, sent forth in every direction to destroy and re-create the world.”

 
The Enochian Tarot, therefore would be not merely a classification of the Universe according to each Aeon that arises, but a timeless description that helps deliver the Wisdom to each Aeon that may come.

 
This Atu; 11 being the number of magick in many different ways (5+6; the microposopus/pentagram uniting with the macroposopus/hexagram, 7+4; the Sigil of Babalon uniting with the Tetragrammaton, etc.) all describe processes in which the Great Work is to be accomplished. One equation worth noting is the 3+8:

Comment

Keeping these Comments in mind; the Enochian equivalent of Daleth is GAL attributed to the archetypal element of Spirit and Atu III; The Empress. Atu V; The Hierophant, is attributed to Enochian equivalent of Vav: the letter OR, has the same value of VEH (Kaph – Atu X), the archetypal element of Fire. Using the same analogy of Atu VI = Atu VIII as done above, we have HADIT being the union of The Empress (Spirit) and The Hierophant (Fire).
Note in the Old Comment for AL II.16 the reference to VIII being XI. Atu VIII; The Chariot (Enochian letter NA-HATH, once more) is ABRAHADABRA; the Work of Hadit (Spirit-Fire), in its entirety, the function of archetypal Air (Aleph as the Hebrew mother letter) to which NA-HATH is attributed. A further congruence is that the Enochian letters representing The Empress and The Hierophant mean “the root of all potential” and “the root of manifestation.” Therefore, HADIT/ABRAHADABRA is potential united with manifestation.

 
THE SIGNIFICANCE OF ATU XI; STRENGTH IN FRATER ACHAD’S TREE OF LIFE.

 
“We shall find in this ‘Filing Cabinet’ a means of GETTING RID of a great many IDEAS which have been valueless on account of their unbalanced nature, and this, not by means of suppression – which forms complexes – but by careful arrangement, thus setting our minds in Order and by Balancing these ideas against their Opposites, leaving the Mind in a state which transcends both aspects, thus gradually regaining our lost EQUILIBRIUM which is the BASIS of the WORK.”

 
“The NINETEENTH Path from Netzach to Tiphareth (the Sphere of the SUN) is Strength = Teth = Leo which is RULED by the SUN. (Note the Lion of the Sun or Leo and the Woman of Venus = Netzach.”

 
If we compare the same path in both systems, we see that in Crowley’s Tree of Life, Teth-Leo connects Tiphareth to Geburah; in Achad’s Tree of Life, Teth-Leo connects Tiphareth to Netzach. Achad’s path is labeled Nun – Scorpio (Atu XIII) in Crowley’s system, and Crowley’s path is labeled Heh-Aries (Atu IV) in Achad’s.

The Unconscious Mind

THE UNCONSCIOUS MIND.

 

In my essay regarding the Drive of Self, I concluded – “the True Will of every man is ultimately to unite his consciousness with his own unconscious mind.” Here, I will aim to elaborate on the nature of the unconscious mind/personal unconscious and what this means in relation to the central tenets of Thelema. This essay will first begin with linear diagrams and a theory to how a singular individual’s unconscious mind functions in relation to his subconscious and consciousness, and show this model mirrored in the macrocosm’s collective unconscious, that which we call “reality,” and the present moment.

 
For quick & dirty reference to a previous post titled Flux & Stillness:

Flux&Stillness Diagram

The conscious mind/consciousness of the individual is, more or less, synchronized with the present moment. Our attention functions as a mirror reflecting the mind/microcosm and the universe/macrocosm. Nothing can be revealed to itself without opposition – without the context of either side, the self/ego cannot exist. By definition, the ego is the result of the separation of heaven and earth. Its utility lies in its ability to balance and affect both parts.

 
The unconscious mind/collective unconscious informs and creates the subconscious and reality, from which consciousness can alter the subconscious/reality by taking (or if you prefer, “remembering”) directly from the unconscious/collective unconscious. The subconscious tends to perform its tasks quickly, hence the appearance of time passing quickly when one is overcome with emotion, or letting the mind wander freely. Reality being both the seen and unseen patterns, memes, and sensory data appears to move quite slowly; the sun passing overhead, the seasons changing, the economy pulling itself above water, and so on. Hence the ego’s usual offense and seeking to influence the world we see, to speed it up, avoid boredom, and satisfy the subconscious mind. Even when we mean well, there are unforseen consequences because our conscious sight is so narrow.

 
Hence, the advice to keep one’s ego in check in order to do one’s True Will relies upon learning to expand one’s sight (seeing in LVX) to encompass rays from the unconscious mind (mirrored/mirroring the collective unconscious), the source of True Will.

 
The unconscious mind is comprised of three parts which influence each other. The first, Self – is awareness of these processes. The second, Imagination – is the reformation of ideas. The third, Symbolism – is the ideas themselves and the formation of them.

 
The nature of the collective unconscious is as follows; the first – Self defined through Law [LOVE]. The second – [LAW], being the ethics of the language. The third – language, to express the Law [WILL].

Love Under Will Diagram

The collective unconscious of the macrocosm:

 

  1. LOVE – Self defined through Law: awareness and equal appreciation of all things, the unity subject and object.
  2. LAW – the ethics of language: “ethics” here refer to the principles of the universe that guide language in order to express the need for all things to return to unity, and that they are united. These principles themselves are reformations of symbols and ideas that stem from the One. Love is the law –  the Law is the necessity of Love put forth through communication.
  3. WILL – language, to express the Law:  Language here is to mean the representation of all things as they are, including separation, no thing, contradictions, and that which is inconceivable by our minds. In order for language to exist, there must be an Other to comprehend. This Other is not “us,” per say, but our unconscious minds.

 
In the unconscious mind, this part is Symbolism – symbols have a language of their own, the language of WILL. This is the unknown factor of True Will we struggle to reason with and attempt to put into words. Will sometimes requires us to take “leaps of faith” – because we cannot yet understand the language of the Law, usually until after the “leap.” This discourse also gives rise to synchronicities of our being and the universe to help us strive ever to more.

 

Liber AL II:26. I am the secret Serpent coiled about to spring: in my coiling there is joy. If I lift my head, I and my Nuit are one. If I droop down mine head, and shoot forth venom, then is rapture of the earth, and I and the earth are one.
II:27. There is great danger in me; for who doth not understand these runes shall make a great miss. He shall fall into the pit called Because, and there he shall perish with the dogs of Reason.

 
The top half of the diagram is of the macrocosm/heaven, the bottom half being the microcosm/earth. The three parts of each half refer to the supernal triad Kether-Chokmah-Binah. I will leave the details of the sephiroth of the microprosopus/macroprosopus as they correspond to the rest of the diagram in another essay, but from above the Abyss lies the first emanation to be reflected into the next triad Tiphareth-Chesed-Geburah, and the Veil of Paroketh further reflecting down to Yesod-Netzach-Hod. That which is above is like that which is below.

 
When we begin the Great Work “in the interior of the earth,” we notice these mirrors more and more. We perceive reality mixed in with the contents of our subconscious minds. It takes mindfulness, and therefore internal reflection to realize the subtle differences. The conscious mind constantly constricts and allows aspects of reality based on what the subconscious desires. We train to separate the two in order to change.

 
In the microcosm, Love is under Will; Love is Self – the awareness of the processes in the triad. Law is Imagination – the reformation of ideas, and Will is Symbolism – the ideas themselves and the formation of them. It is commonly accepted that through Law “sprang four Rays or Emmanations,” these being Light, Life, Love, and Liberty which correspond to the points of the pentagram, powers of the sphinx, elements, kerubs, etc. These are examples of the “reformation of ideas,” as there were four rays and not none. “Rays,” “four,” “existence of,” etc. are all ideas residing in the unconscious mind, a reflection of the language that the universe uses to aid us in understanding it. Will is the vector which binds the properties of each ray so that they may be rays, and because that which is done for the sake of itself IS itself, the individual whom does his Will is his Will. Love is all matter; and all matter is the motion of light. It is literally everything and everywhere.
“…this Love is the force that uniteth things diverse, for the contemplation in Light of
their Oneness.” Liber 150.

time vs eternity diagram

In summary,

 
DO WHAT THOU WILT SHALL BE THE WHOLE OF THE LAW – The individual must listen to the language of his unconscious mind expressed through symbolism, i.e. the Voice of the Silence. In order to listen to the Silence, he must train all his faculties to pick up, filter, rearrange, prioritize, transmute, and align the aspects of his mind with that of the universe.

 
LOVE IS THE LAW – The message/ends and the means/acts of communicating the message are one and the same. This is the creation cycle of the breath-in (compressing everything by dividing an area into parts and focusing both to a point) and breath-out (where their union releases their compression and they expand to the area from which they began.)

 
LOVE UNDER WILL – From awareness of unity comes the Will to unite. Love powers Will, and we become aware of unity when we listen to and follow Will.

Karma & the Ethics of Thelema

Confucius

 
KARMA & THE ETHICS OF THELEMA

“How people treat you is their karma; how you react is yours.”

Wayne W. Dyer

Not all popular wisdom is wisdom; and in my life I seek to question everything until experience speaks for itself (to the best of my ability to remain neutral), not bound by the expectation of fulfilling a cognitively biased truth. Wisdom for me is an extraction from many different singular sources, rearranged into oneself hand in hand with experience. This essay is not going to be a long analysis comparing and contrasting Buddhist and Hindu doctrines and ethics with every line of Crowley’s writings – Frater IAO131 has done a thorough job with ethical themes in Thelema, and Erwin Hessle has written a solid composition on what it means to Do what thou wilt. The purpose of this essay is to share what I’ve learned about ethics and Karma AS a Thelemite who has had to face my own faults. My hope to anyone reading this blog is that they can relate and find some insights to apply in their Work.

 
Here is what my experience has shown me in matters Karma:

 

  1.  No negativity “comes back to bite me” if I act for the sake of the act, i.e. honestly without guilt.
  2.  Others may treat you as they’d like to be treated, but that is not always how you wish to be treated, no matter how far you go out of your way to understand them.
  3.  Some don’t treat you the way they’d like to be treated at all no matter how well you treat them.

 
Here are my understandings of the points above:

 
1. Ethics, as mainstream society understands them to be, are constructs in order to imbue us with a sense of “shoulds” and “should nots” to keep our acts aligned with the relative harmony of any given society.

 
I posit that the nature of ethics lies firstly in the differentiation between acts and intentions, secondly in the evaluation of whether an act aligns with a society or culture, thirdly whether an act aligns with intent, and lastly whether an intention aligns with one’s Great Work.

 
The benefit/damage of any intention depends on the Sephirotic/Qliphotic balance of the individual, and therefore an intention with the least amount of inner conflict is a better one. Hence, the transcendence of ethics into aesthetics. Thelema is very much a system that focuses on the purification of intentions in order to keep an individual from restricting his potential and higher self. We then act (or not act) based upon our intent. In this way, living ethically becomes self-liberating, without promise of “negativity coming to those who do you harm” or “positivity coming to you” because you think you’re doing God’s work by giving some money to a hobo. This is how savior complexes begin. What you are really receiving is a lesson from yourself to yourself in generosity and gratitude. That although you can not know for sure whether he will use the money to help himself, or kill himself, you have done your work in letting go, and planted a seed that will blossom when you are shown the same generosity one day.

 
On a more abstract note, the Crowley quote “It is necessary that we stop, once and for all, this ignorant meddling with other people’s business. Each individual must be.” applies not only to obvious interference but subtle ones.

 
I was sitting outside on the steps having a cigarette break with my husband, and saw a limping crow amongst a murder, all searching for food individually. The others did not help the injured crow, nor was the injured crow crying out for attention and pity. We humans unlike animals, with our variety of hoarded resources have the capacity to help one another, but only in ways we can (and as our balance allows) – when we cannot, but still try to “treat others the way we wish to be treated,” we are actually acquiring negative Karma. We begin to resent the world and frustratingly ask, “why do they not help me when I have given everything to help others?” This problem in our society today has even evolved into “Why are they not helping [insert arbitrary group here] when I have worked so hard to help [said group]?”

 
2. This brings us to a neat transition into the next observation. Negative Karma has a way of reinforcing ideals which cannot be met, sending one spiraling into more negative Karma. The first step “off the path” has a lot of potential to disorientate, especially when it happens quickly from lack of mindfulness.

 
The problem occurs when we have expectations of the actions of others. These expectations arise when we are not acting from balanced intention, and project our discontent with ourselves externally to other people.

 
When we do NOT “do unto others as you would have them do unto you,” we are attempting to rebalance our past acts made from imbalanced intentions. Unfortunately, this never works because we need to console ourselves internally, not project them externally.

 
Ethics only exist in context of a goal – in this case, the Great Work, which relies on individual rectification, i.e. the “orbit of each star.” One must remember that “There are no ‘standards of Right’. Ethics is balderdash. Each Star must go on its own orbit. To hell with ‘moral principle’; there is no such thing.” A.C. As humans, unpredictability unnerves us – it is a glimpse of a truth we all know but hide to ourselves; that ultimately we have no control over anything. We would like for people to fit our ideals, and we would like to pretend that somehow the universe is on our side, rewarding the “good” and punishing the “bad.” Karma in popular wisdom, and even in Thelemic circles has devolved as a concept, placing the priority to avoid stepping on anyone’s toes instead of promoting Each Star finding and going with its own orbit. The argument I hear most often is that Thelemites “need the liberty” of having their toes not stepped on in order to find their orbit – but it is from the Law that Liberty shines through, and I daresay it will be their first task as a Thelemite to protect their own feet.

 
It would be nice if everyone avoided stepping on anyone’s toes, you say. But would it? This may be positive Karma for some and negative Karma for others.

 

 

57. DE NECESSITATE VOLUNTATIS. (On the Necessity of the Will)

And how then (sayest thou) shall I reconcile this Art Magick with that Way of the Tao which achieveth all Things by doing nothing? But this have I already declared to thee in Part, showing that thou canst do no Magick save it be thy Nature to do Magick and so the true Nothing for thee. For to do nothing signifieth to interfere with nothing so that for a Magician to do no Magick is to commit Violence on himself. Yet learn also that all Action is in some sense Magick, being an essential Part of that Great Magical Work which we call Nature. Then thou hast no free Will? Verily, thou hast said. Yet nevertheless it is thy necessary Destiny to act with that free Will. Thou canst do nothing save in accordance with that true Nature of thine and of all Things, and every Phenomenon is the Resultant of the Totality of Forces; Amen. Then thou needest take no Thought and make no Effort? Thou sayest sooth; yet, art thou not compelled to Thought and Effort in the Way of Nature? Yea, I, thy Father, work for thee solicitously, and also I laugh at thy Perplexities; for so was it foreordained that I should do, by Me, from the Beginning.

3. By following one’s orbit, one avoids negative Karma anyway. But before we know our Wills, we can only escape Karma by means of a strict regimen like this system, or that of the Noble 8-Fold Path. This helps us not step off the path and spiral down into negativity. You can only beat the system if you can master it.

We create our heavens and our hells, and I’m inclined to believe the existence of an afterlife is absolutely irrelevant to my existence. Depending on the definition of reincarnation, I either believe in it or don’t – I believe parts of us are reborn all the time, and we are constantly changing. This is the view from “below.” However, I believe in this one lifetime of mine, that the present is all that exists, and if we look at the timeline of history from “above”, we will not see linear reincarnations, but everybody and everything in manifestation all at once. Magickal memory is therefore not tapping into the past, but tapping into the planes above. Similarly, divination and premonitions are also getting a glimpse from above. Synchronicities become a sign of alignment with the above; a sign that one is manifesting these things by means of magick, with all things being under Will.

So woe is he, who feels the world treats him unfairly – but once we learn to be grateful for the pain and disillusionment that has triggered our transcendence, we are forced to understand suffering in a multi-faceted way. Sometimes we have no choice but to bring others pain. The same pain that we face can either weaken us or strengthen us and it is up to the responsibility of the individual star to decide that. All else is out of our hands.

Flux & Stillness

Concerning the dualities of:
I. All is flux; “One can never step into the same river twice.”
II. There is no flux; everything is stagnant; “Change is an illusion.”

“The circumstances of temporal physicality depend upon the mind which grasps it (and remembers it insofar as to reference it at a later time). Permanence is therefore only relevant to the perceiver so long as he can distinguish any such change; ‘the world is real’ can only mean that the world he remembers is always in some form consistent with the world he presently resides, and one may assume also, that he does not expect these circumstances of temporal physicality to change in the future.”

The nature of our consciousness (mind) records events and categorizes them in relation to its perception of time. Time itself is a measurement of change; and change being a measurement of time. Both conceptions are based upon subjective perception.
What we feel is “real” a.k.a. “permanent,” is also an illusion dependent upon our conceptions of “what hasn’t changed” according to our mental records (which make sense of life).

When we understand that all perceptions and conceptions reliant upon our consciousness/ontology itself are ultimately illusions, we arrive at point II;

“Case 29: Two monks were watching a flag flapping in the wind. One said to the other, ‘The flag is moving.’ The other replied, ‘The wind is moving.’ Huineng overheard this. He said, “Not the flag, not the wind; mind is moving.”

“Stillness” and “flux” are both categorized in the mind as “objective” and “subjective.” Even further so, “objective” and “subjective” become categorized in the mind as “no-mind” and “mind” which is why there seems to be confusion/contradiction. (Confusion/contradiction can only occur with a ‘mind’ to begin with!) ALL is “no-mind” AND “mind,” the key being that which is “no-mind” allows “mind” to bridge what is “only-conceivable/’objective” with what is “only-perceptible/’subjective.”

Therefore, I. (Flux) depends on the mind’s ability to distinguish events by the use of time, and II. (Stillness) depends upon the mind’s ability to un-distinguish events by overlapping particular conceptions of time. Ultimately, the distinguishing/un-distinguishing of events is fabricated by the mind itself.

“Change” is a concept we use to make sense of smaller, subjective scales of experience. “Stillness” is a concept we use to align ourselves with our conceptions of objectivity; the extremes of “change” occurring are both “stillness.”

[Stillness] – (inperceptible change).
Slow change + short duration of change. – (slow and boring change, to the point where you doubt anything is actually occuring).
Moderate change + moderate duration of change. – (when you can be sure something is changing).
Fast change + long duration of change. – (things are changing so much and over such a long period of time that the concept of “things” stop existing)
[Stillness] – (when there’s nothing except perceived change, you realize that by everything always being in flux, this in itself means nothing is happening to anything; “what” exactly is being changed if “it’s” always changing?)

THE BRANKS

Being is the Noun; Form is the adjective.
Matter is the Noun; Motion is the Verb.
Wherefore hath Being clothed itself with Form?
Wherefore hath Matter manifested itself in Motion?
Answer not, O silent one! For THERE is no “wherefore,” no “because.”
The name of THAT is not known; the Pronoun
interprets it, that is, misinterprets It.
Time and Space are adverbs.
Duality begat the Conjunction.
The Conditioned is Father of the Preposition.
The Article also marketh Division; but the Inter-
jection is the sound that endeth in Silence.
Destroy therefore the Eight Parts of Speech; the
Ninth is nigh unto Truth.
This must also be destroyed before thou enterest into Silence.
Aum.