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<a href=Hermetic.com » Eidolons of Ash Search Ads by Project Wonderful! Your ad could be here, right now. Centre of Pestilence What’s New The Comment Thelema Ordo Templi Orientis E.G.C. Historical Texts Offsite Links Email me Do what thou wilt shall be the whole of the Law. The study of this Book is forbidden. It is wise to destroy this copy after the first reading. Whosoev er disregards this does so at his own risk and peril. These are most dire. Those who discuss the contents of this Book are to be shunned by all, as centres of pestilence. All questions of the Law are to be decided only by appeal to my writings, each for himself. There is no law bey ond Do what thou wilt. Love is the law, love under will. The priest of the princes, open in browser PRO version Are you a developer? Try out th e HTML to PDF API " id="pdf-obj-0-8" src="pdf-obj-0-8.jpg">
<a href=Hermetic.com » Eidolons of Ash Search Ads by Project Wonderful! Your ad could be here, right now. Centre of Pestilence What’s New The Comment Thelema Ordo Templi Orientis E.G.C. Historical Texts Offsite Links Email me Do what thou wilt shall be the whole of the Law. The study of this Book is forbidden. It is wise to destroy this copy after the first reading. Whosoev er disregards this does so at his own risk and peril. These are most dire. Those who discuss the contents of this Book are to be shunned by all, as centres of pestilence. All questions of the Law are to be decided only by appeal to my writings, each for himself. There is no law bey ond Do what thou wilt. Love is the law, love under will. The priest of the princes, open in browser PRO version Are you a developer? Try out th e HTML to PDF API " id="pdf-obj-0-12" src="pdf-obj-0-12.jpg">

Centre of Pestilence

The Comment

<a href=Hermetic.com » Eidolons of Ash Search Ads by Project Wonderful! Your ad could be here, right now. Centre of Pestilence What’s New The Comment Thelema Ordo Templi Orientis E.G.C. Historical Texts Offsite Links Email me Do what thou wilt shall be the whole of the Law. The study of this Book is forbidden. It is wise to destroy this copy after the first reading. Whosoev er disregards this does so at his own risk and peril. These are most dire. Those who discuss the contents of this Book are to be shunned by all, as centres of pestilence. All questions of the Law are to be decided only by appeal to my writings, each for himself. There is no law bey ond Do what thou wilt. Love is the law, love under will. The priest of the princes, open in browser PRO version Are you a developer? Try out th e HTML to PDF API " id="pdf-obj-0-27" src="pdf-obj-0-27.jpg">

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

The study of this Book is forbidden. It is wise to destroy this copy after the first reading.

Whosoev er disregards this does so at his own risk and peril. These are most dire. Those who discuss the contents of this Book are to be shunned by all, as centres of pestilence. All questions of the Law are to be decided only by appeal to my writings, each for himself. There is no law bey ond Do what thou wilt.

Love is the law, love under will.

The priest of the princes,

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<a href=Sacred River explores spirituality grounded in religious naturalism & progressive ethics that is both non-theistic and non-supernatural. Ankh-f-n-khonsu On this page I will present ideas regarding my take on The Book of the Law. In no way do I present these as authoritativ e, and they are giv en only to prov ide a glimpse into my own insight. As Crowley himself said—”I admit that my v isions can nev er mean to other men as much as they do to me.” Interpretation of Liber AL is a task left to the indiv idual, and I can take no responsibility for any dire consequences that might happen to any one besides my self upon reading my work. Those without feeling For these fools of men and their woes care not thou at all! They feel little; what is, is balanced by weak joy s; but y e are my chosen ones. (AL I:31 ) Hear me, y e people of sighing! The sorrows of pain and regret Are left to the dead and the dy ing, The folk that not know me as y et. These are dead, these fellows; they feel not. We are not for the poor and sad: the lords of the earth are our kinsfolk. (AL II:1 7 -1 8) We hav e nothing with the outcast and the unfit: let them die in their misery . For they feel not. Compassion is the v ice of kings: stamp down the wretched & the weak: this is the law of the strong: this is our law and the joy of the world. (AL II:21 ) Much is made of the language in AL that calls for stamping out the weak and the poor, and many are uncomfortable with this notion. On first glance, there is little reason not to define the words in a rather straightforward way —i.e. the “poor” are those liv ing in financial pov erty , the “weak” are those who need help taking care of themselv es, the “outcast” might be the homeless, and so on. A closer look will rev eal one word that appears near most of these admonitions: feel . Considering the consistency of its use (the only other use of the word is in II:69 “Ah! Ah! What do I open in browser PRO version Are you a developer? Try out th e HTML to PDF API " id="pdf-obj-1-2" src="pdf-obj-1-2.jpg">

Ankh-f-n-khonsu

On this page I will present ideas regarding my take on The Book of the Law. In no way do I present these as authoritativ e, and they are giv en only to prov ide a glimpse into my own insight. As Crowley himself said—”I admit that my v isions can nev er mean to other men as much as they do to me.” Interpretation of Liber AL is a task left to the indiv idual, and I can take no responsibility for any dire consequences that might happen to any one besides my self upon reading my work.

Those without feeling

For these fools of men and their woes care not thou at all! They feel little; what is, is balanced by weak joy s; but y e are my chosen ones. (AL I:31 )

Hear me, y e people of sighing! The sorrows of pain and regret

Are left to the dead and the dy ing, The folk that not know me as y et.

These are dead, these fellows; they feel not. We are not for the poor and sad: the lords of the earth are our kinsfolk. (AL II:1 7 -1 8)

We hav e nothing with the outcast and the unfit: let them die in their misery . For they feel not. Compassion is the v ice of kings: stamp down the wretched & the weak: this is the law of the strong: this is our law and the joy of the world. (AL II:21 )

Much is made of the language in AL that calls for stamping out the weak and the poor, and many are uncomfortable with this notion. On first glance, there is little reason not to define the words in a rather straightforward way —i.e. the “poor” are those liv ing in financial pov erty , the “weak” are those who need help taking care of themselv es, the “outcast” might be the homeless, and so on.

A closer look will rev eal one word that appears near most of these admonitions: feel.

Considering the consistency of its use (the only other use of the word is in II:69 “Ah! Ah! What do I

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feel? Is the word exhausted?”) it is reasonable to conclude that all the negativ e epithets are fundamentally defined as those who lack feeling. Moreov er, in II:21 this clear definition (“For they feel not”) is immediately followed by “Compassion is the v ice of kings”—which acknowledges that this social feeling is a defining feature of a “king” (see “The Vice of Kings” below). Within this framework, being poor or weak in the literal sense no longer qualifies, since people in those situations most certainly do feel.

So, the challenge then becomes defining what is meant by “they feel not.” There is a medical

condition whereby a person can literally hav e no sensation of emotion. Howev er, it is v ery v ery rare and is generally caused by phy sical brain damage. Without getting into a long discussion about

psy chology , I will say

that researchers now know that emotion play s a v ital role in normal day -to-

day decision making. Those with the aforementioned brain damage can think logically as well as any one else, but are v ery deficient in making decisions because they don’t hav e the emotional trigger that tells one to stop pondering and make a choice. It seems v ery unlikely that AL is referring to these folks as being the poor and outcast.

If this is true, then the definition must refer to a certain kind of feeling. Support for this notion comes

directly from the wording—e.g. “

...

let

them die in their misery . For they feel not.” Well, misery is

certainly a feeling, so this rules out a general use of the term. The next clue is found in the same v erse ”

—”For they feel not. Compassion is the v ice of kings

In the context of this v erse, the feeling is either

... “compassion” specifically , or the more general category of positiv e social feeling. In such a case, the poor, unfit, weak, etc. would be defined as those who lack the feeling of caring for others. This idea seems to mesh nicely with I:57 , “Lov e is the law, lov e under will.”

A slightly different take on this would be defining them as those who do not “feel” others. In other words, those who are emotionally disconnected from society , community , and/or family . Some final questions to ask in meditation: what are the “outcast” cast out of? What do the “poor” lack? What are the “sad” sad about? What makes one “unfit”, “wretched” or “weak”?

The Vice of Kings

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We hav e nothing with the outcast and the unfit: let them die in their misery . For they feel not. Compassion is the v ice of kings: stamp down the wretched & the weak: this is the law of the strong: this is our law and the joy of the world. (AL II:21 )

As we hav e seen abov e, we may define the “outcast” and the “unfit” as those who either lack feelings for others (generalized as a lov e of mankind) or are emotionally cut off from society . Howev er, if we choose to define these groups of people in more literal way s, then we can still find some v ery interesting v iews in this v erse. First, some definitions:

Vice: usually defined as a failing, defect, weakness, or undesirable habit. Compassion: a deep awareness of the suffering of another coupled with the wish to reliev e it.

At first glance, it appears that Thelemites are enjoined to recognize compassion as a moral failing, so that they might go about the business of “stamping down” those who are weaker than themselv es. I utterly reject this surface interpretation. Fortunately , there are other way s to see this v erse.

The key is found in the term “v ice”. Other than being a moral failing, a vice is also a clamping dev ice used to hold items together. Using this legitimate definition of the word, compassion then becomes a tool of kings for holding or binding things together, perhaps illustrating the notion of promoting univ ersal brotherhood. By bringing people together, a king might then “stamp down” the wretched and the weak by eradicating those conditions which cause their suffering. What better way to get rid of weak people than by making them strong, or the wretched by eliminating their cause of misery ?

If we accept the notion that the “weak” are those emotionally cut off from others, then the definition of vice as a clamping tool becomes ev en more relev ant. In such a case, it is the job of a king to feel compassion for such lost souls and bring them together with the rest of society . This certainly would take strength (“this is the law of the strong”) and would ideally bring about great happiness (“this is our law and the joy of the world”).

A final thought: the v erse does say that Thelemites hav e “nothing with the outcast and the unfit” and to “let them die in their misery .” Again, if the outcast and unfit are those who do not feel for others and are cut off from society , then by definition we cannot be of them. Moreov er, it dictates by

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contrast that Thelemites are to feel for others and to seek union with society . Howev er, if our v ice of compassion fails to bind them to others v ia a renewed sense of lov e of mankind, then we are to let them abide in that state. We cannot force them to feel.

Faint & Faery

None, breathed the light, faint & faery , of the stars, and two. (AL I:28)

For the longest time, this v erse totally baffled me. Frankly , I thought it was gibberish. Then, during a conv ersation with some fellow COPs, it came to me.

The preceeding v erse say s:

Then the priest answered & said unto the Queen of Space, kissing her lov ely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: O Nuit, continuous one of Heav en, let it be ev er thus; that men speak not of Thee as One but as None; and let them speak not of thee at all, since thou art continuous!

Nuit’s answer to the priest’s declaration can also be grammatically restructured as:

”None and two,” breathed the faint & faery light of the stars. And She then explains:

For I am div ided for lov e’s sake, for the chance of union. This is the creation of the world, that the pain of div ision is as nothing, and the joy of dissolution all.

thus ev oking the formula of 0=2, which descibes the notion of attainment by annihilation through the union of opposites. It is the my stical result of y oga or sex magick.

Other interesting notes about this verse: The central character in the center phrase of the sentence is “&”. You may also note that on one side of the “&” is 5 words, with 6 words on the other, for a total of

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1 1 , the number of magick.

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