Thelema True Will Radical Reorientation towards Becoming Who We Are

True Will: The Radical Re-orientation Towards Becoming Who We Are (pt.4)

IAO131 True Will

NOTE: Read part 1 and part 2 and part 3 before continuing on to this part.

With-ness / Interdependence

 Just as Alone-ness is an inextricable fact of our existence, so too is the inescapable fact of our being constantly with other people – the other side of the coin of our Alone-ness is our With-ness. This is not something of which we can simply opt in or opt out because it is a necessary and fundamental fact of our existing in the world. If With-ness/Interdependence is an inescapable fact, we might as well do it well, i.e. authentically rather than inauthentically. The fact of our Interdependence is, I believe, one of the most overlooked aspects of the development of the True Will and of Thelema as a whole. We can no longer take a view of the development of the individual as complete that does not take into account the fact that we are embedded, interwoven, and interacting with others.

The fact of our With-ness is actually exemplified throughout the literary corpus of Thelema. Nuit declares “the unveiling of the company of heaven”1 and that “every man and every woman is a star.”2 Crowley writes, “The ‘company of heaven’ is Mankind, and its ‘unveiling’ is the assertion of the independent godhead of every man and every woman!”3 Each of us is a star inherent in the “Heaven”4 of “Infinite Space.”5 This is the unavoidable reality of our Interdependence that co-exists simultaneously with our Independence. We are “one Star in the Company of Stars”6 and every thought we have, word we speak, and deed we do establishes us in relation to other stars and the world as a whole. Just as we are independent beings in our Alone-ness, we are interdependent beings in our With-ness. Crowley writes, “Every individual is essentially sufficient to himself. But he is unsatisfactory to himself until he has established himself in his right relation with the universe”7 and “It is surely obvious, even intellectually, that all phenomena are interdependent, and therefore involve each other.”8

Just as there is an authentic and inauthentic way to actualize one’s Independence or Alone-ness, so too is there an authentic and inauthentic way to actualize one’s Interdependence or With-ness. We saw that inauthentic Alone-ness expresses itself in the constant but fruitless searching outside of oneself to assuage one’s discontent, emptiness, and suffering. Conversely, inauthentic With-ness expresses itself in the obsessional absorption in an attitude of selfishness. Authentic Alone-ness is thwarted by misguided extroversion and authentic With-ness is thwarted by misguided introversion. Calling selfishness inauthentic may at first seem to contradict the Thelemic doctrine that enjoins us that pursuit of our own Will is the sole duty, right, and Law. That is, one might think that our one right and duty being to find and do our individual and unique True Wills is inherently selfish, yet this is not so as it neglects the fundamental With-ness or Interdependence of our existence. I believe this is precisely the reason that our With-ness is such an overlooked aspect of the development of our True Wills. The fact of our With-ness therefore deserves special attention and clarification.

As already stated, inauthentic With-ness expresses itself in the absorption in an attitude of selfishness. In doing this, we become overly introverted and concerned only for ourselves (or what we perceive to be our “selves”), and the end result is the objectification of other people. That is, when we are in a state of inauthentic With-ness, our interpersonal relations are reduced to objects, and their only value and meaning are in using them for our own concern and welfare. Once again we are immersed in the mode of want characterized by “having” – other people are simply “it’s” or objects to be used and possessed. In an inauthentic actualization of our With-ness, our Interpersonal mode becomes I-It. In reducing the other to an object, a mere “it,” we are failing to see that “every man and every woman is a star.”9 We deny that they are conscious beings of suffering and joy, confusion and clarity, just like we are; we deny that they, too, have a True Will that has an equal right and duty to be expressed as our own. In this way our mode is “having” in the form of manipulation, just as we would do with lifeless objects. We no longer authentically and genuinely encounter another living being but instead a mere role in our own drama, a piece of our world rather than a star that is sovereign in his or her own universe.

In contrast to the inauthentic I-It, an authentic actualization of our With-ness expresses itself in a Interpersonal mode of I-Thou.10 To see the other as a “Thou” and not an “it” is a distinguishing characteristic of the authentic actualization of our Interdependence. When we see others as a “Thou,” we acknowledge they are stars, co-equal with ourselves. This genuine encounter is acknowledged when we greet others with the Law – that is, we say, “Do what thou wilt shall be the whole of the Law.” It is stated in a second-person affirmation of the True Will of the individual to which we are speaking. This fact is sometimes lost when we reduce our greeting to “93,” but the same meaning can be lost in saying the whole phrase. Whether saying the whole phrase or the simple 93, what is required is a conscious, intentional act of acknowledging the other as a Thou, a star like ourselves, not a mere object. This attitude is what we as Thelemites call “Agape” or “Love.” We know that “Love is the law, love under will”11 and that “There is no bond that can unite the divided but love: all else is a curse.”12 This Love is often identified with the Greek word “Agape,” which in contrast to the erotic love of Eros and the brotherly love of Philia, refers to Divine Love or Unconditional Love. In the Old Aeon, this word meant the Love of God, and this is still true in the New Aeon except that we assert, “There is no god but man.”13 Our Love of God is therefore the Love of one another unconditionally. This is a Love that strikes at the heart of Being, both of oneself and the other, because it is an acceptance of the other as they are; it is the acknowledgment of the other as a Thou, as a star, as a God engaged in the process of knowing and enacting his or her True Will just as you are. Crowley writes, “We are all inevitably allies, even identical in our variety; to ‘love one another with burning hearts’ is one of our essential qualities”14 and we are to “respect the equal kingship of others. We are to love our brother kings with eager passion.”15

Two modes of actualizing With-ness

1) want / having →

inauthentic →

I-It →

Manipulation: seeing others as objects or “it’s” that are to be used/possessed

2)
Will / Being →

authentic →

I-Thou →

Love: Seeing and accepting others as they are

What gets in the way of having an authentic and genuine encounter with the other as a Thou rather than an “it”? How do we move from a mode of want, dominated by our own selfishness and characterized by seeing and treating others as objects, to a mode of Will, characterized by a genuine encounter and appreciation of the other as another Being with a Will? First, we need to clear away notions of the other that thwart our genuine acknowledgment of the other and then we need to foster an attitude of authentic Love for the other – that is, we need a purification and a consecration.

In order to purify ourselves of conceptions that get in the way of the authentic actualization of our With-ness, we must take into account the ways in which we perceive people in accordance with our likes, dislikes, and indifference. We each habitually react to others in a way conditioned by our like, dislike, or indifference to the other. In our like of the other we are drawn toward them, in our dislike of the other we are pushed away, and in our indifference we remain apathetic to them. Each of these represent an imbalance that must be purified, so to speak, before we can authentically encounter the other. At the bottom of these three imbalances – like, dislike, and indifference – is the fact that we act towards people and expect others to act in accordance with our preconceptions of them. Even before we actually meet people we start forming opinions as to their characteristics, whether we will like or dislike them, and how they might act toward us. As we get to know people, the tendency to form conceptions of the other becomes even more pronounced. These preconceptions of the other are a limitation, both of them and of oneself. To have a conception or an image of the other is to see our own distorted version of them and not the other as they are. These conceptions are a form of “lust of result” from which we must be “delivered.”16 Crowley comments that being delivered from the lust of result “Recommends ‘non-attachment.’”17 We must not become attached to our notions of how people might be or are. In this way, we make a limit around the person, a box, that is static and unfair to both people involved. In being attached to a notion of how people are (or should be), we become upset and agitated when they do not conform to our pre-held beliefs of them. Also, in being attached to a notion of the other, we do not allow them the freedom to be the dynamic being that they are – we do not allow them to change, and we know that “The Universe is Change.”18 To not acknowledge this fundamental characteristic of the universe and everything and everyone within it is to live in a distorted fantasy that will bring consistent annoyance and suffering. As Crowley writes, “To resist change is to ask for pain.”19 To resist change is to ask for suffering because we find that things do not match up to how we expected them to be, and it is also to thwart the Will of the other in the dynamic expression of their Being. Conversely, to accept change is to accept Love – Crowley writes, “The Universe is Change; every Change is the effect of an Act of Love; all Acts of Love contain Pure Joy.”20 Further, he writes, “We have accepted Love as the meaning of Change, Change being the Life of all Matter soever in the Universe. And we have accepted Love as the mode of Motion of the Will to Change. To us every act, as implying Change, is an act of Love. Life is a dance of delight, its rhythm an infinite rapture that never can weary or stale.”21 This is an intimation into the nature of authentic With-ness, of the expression of Love rather than selfishness.

In recognizing the fundamental equality of the self and other, we purify ourselves of the distorted conceptions that thwart us from a genuine actualization of our With-ness. This clears away misconceptions and lays the groundwork for the counterpart to purification – that is, we have wiped away what is preventing our authentic With-ness and now we must consecrate ourselves in the strengthening of those qualities that encourage and facilitate an authentic With-ness. If the inauthentic actualization of our With-ness is characterized by an absorption in self-concern, the authentic actualization of our With-ness is characterized by concern for others. This has been called many things such as “compassion” and “charity,” but – as Thelemites – we call this quality Love. It is not something that must be carefully cultivated against all odds, but it is the fundamental nature of our authentic With-ness. We need only to purify ourselves from that which prevents this and cultivate that which facilitates this, and then Love will spring naturally, spontaneously, and joyfully from the depths of our Being. That is, we come to know Love not as an option or as a good idea but as the inherent nature of our True Will.

We have seen the first step toward the authentic actualization of our Interdependence is to see people as they are, not as we wish or think them to be in conformity with our like, dislike, or indifference of them. We have purified our Love, now we must consecrate it. One very practical way to begin this process is to see the equality of oneself and the other. This is done through the act of “putting yourself in the other’s shoes,” as it is often called. This method is spoken to in “Liber Librae” where it is written, “Be not hasty to condemn others; how knowest thou that in their place, thou couldest have resisted the temptation? And even were it so, why shouldst thou despise one who is weaker than thyself?”22 At the bottom of this is the recognition that the other is a Being just like yourself: loving and hating, crying and rejoicing, frustrated and excited, struggling and succeeding. The other, like you, is a star trying to fulfill his or her Will and you are both engaged in the same struggle, the same Great Work. When we pierce the veils that we habitually construct around the other, purifying the dross that covers the gold, we may begin to approach a genuine, authentic encounter with the other as a Thou and not an “it.” This attitude is reinforced every time we greet another by saying, “Do what thou wilt shall be the whole of the Law.”23 We acknowledge the star within them, the Being that is striving to become itself fully. We must treat our fellow beings as stars, as royalty would greet royalty (i.e. with great respect and admiration) and as children would greet children (i.e. with great openness and vitality). This is the authentic expression of With-ness, the formula of the Crowned and Conquering Child on the Interpersonal plane, so to speak. This is what Crowley is speaking to when he writes, “Find thou thyself in every Star.”24 We must acknowledge the other as a Thou, not an “it” conditioned by our preconceptions of them in line with our like, dislike, or indifference; we must open ourselves to the unique and powerful presence of the other, not as an object but as a Being equal to our ourselves, i.e. as a “you” or a “Thou” and not simply a “he,” “she,” or “it.” In this way, we come to a fundamental existential insight into the nature of our Being, that we are in “the company of heaven”25 – we are with other people. Though the authentic expression of Love is spontaneous and natural, it is constantly threatened with relapses into the inauthentic distortion of selfishness. We must be ever-vigilant and gird ourselves with the method of seeing ourselves in every star, in the recognition of the other as a “Thou” and not an “it,” in the appreciation of the other as a Being equal to ourselves.

This experiential encounter, not some piece of knowledge, is what fuels the joy of participating in the world as a star among stars; it is the true foundation of Universal Brother-and-Sisterhood wherein we acknowledge the true Divinity of the other and cultivate our Love for them. When we truly are able to see and acknowledge in the depths of our being that, “every man and every woman is a star, and that every one’s will is the will of God,”26 then we have begun the authentic actualization of our With-ness. With this, we may also find that we aspire not only to the optimum and authentic actualization of our own potential but also to see other people actualize their own potential. We want them to come to the knowledge and expression of their True Wills. The genuine welfare of humanity as a whole is achieved through the authentic actualization of the potential of every Being. True Love is expressed in acknowledging the Being of the other and in the hopeful realization of their True Will.

We can now see that True Will as the Goal of our Path encompasses both our authentic Alone-ness and our authentic With-ness. We seek both our own True Will as well as to move beyond our distorted self-concern to a Love of others expressed in an encouragement of the authentic fulfillment of their potential, i.e. the accomplishment of their True Wills. Only in an authentic expression of both our Alone-ness and our With-ness can we come to a complete, total actualization of the totality of our Being, our True Wills, “the Great Work, the Summum Bonum, True Wisdom and Perfect Happiness.”27

Love and let love. Rejoice in every shape of love,
and get thy rapture and thy nourishment thereof.”
-Aleister Crowley, The Heart of the Master

Conclusion

Fresh Fever From the Skies: The Collected Writings of IAO131It should be apparent that this entire framework requires neither supernatural doctrines nor speculative metaphysics. We were driven by the Question arising from our own being and the Answer comes therefrom. Thelema represents not only a scientific religion but a humanized religion. In the Aeon of Isis the focus was Nature, in the Aeon of Osiris the focus was God, and now in the Aeon of Horus the focus is Man, the individual. Our Goal is the fullest expression of ourselves in the True Will, our Path is towards the deepest totality of our selves, and our Community are neither in a “here-after” of Heaven nor gods or demi-gods in some plane “beyond” the world but rather the men and women here on Earth. Our authentic Alone-ness is expressed in our True Will and our authentic With-ness is expressed in our Love, or Agape, wherein we see the other as a “Thou” and not an “it,” an object to be possessed or used – we experience and unite the two complementary facts of existence in every instant. Only thereby can we truly undergo a radical re-orientation from a mode of want to a mode of Will.

I am grateful to all who have made it this far through the essay. I hope you will take to heart, remember, and truly engage with what has been described throughout this text and when we say to one another:

Do what thou wilt shall be the whole of the Law. Love is the law, love under will.

References

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1 Liber AL vel Legis I:2.

2 Liber AL vel Legis I:3.

3 New Comment to Liber AL vel Legis I:2.

4 Liber AL vel Legis I:21.

5 Liber AL vel Legis I:22.

6 “Liber XV: Ecclesiæ Gnosticæ Catholicæ Canon Missæ” also known as “The Gnostic Mass.”

7 Magick in Theory & Practice, Introduction.

8 New Comment to Liber AL vel Legis II:22.

9 Liber AL vel Legis I:3.

10 See Martin Buber’s I and Thou for a deeper discussion of I-It versus I-Thou.

11 Liber AL vel Legis I:57.

12 Liber AL vel Legis I:41.

13 “OZ: Liber LXXVII.”

14 New Comment to Liber AL vel Legis II:24.

15 “The Comment Called D,” II:24.

16 Liber AL vel Legis I:44.

17 New Comment to Liber AL vel Legis I:44.

18 The Heart of the Master.

19 The Magical Record of the Beast 666, 6/2/1920, page 146.

20 The Heart of the Master.

21 New Comment to Liber AL vel Legis I:52.

22 “Liber Librae sub figura XXX,” line 6.

23 Liber AL vel Legis I:40.

24 The Heart of the Master.

25 Liber AL vel Legis I:2.

26 The Equinox III:1 (The Blue Equinox), “The Tank.”

27 “Liber XV: Ecclesiæ Gnosticæ Catholicæ Canon Missæ” also known as “The Gnostic Mass.”


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9 comments

  1. A most excellent series! Your perspective has certainly assisted me in maintaining focus on my Path at a time when such viewpoints were much needed. Has been quite useful for educating some of my curious, non-Thelemic friends, as well. Thank You ~
    ~ 93 93/93

    Like

  2. Thank you so much for this truly inspiring article, I realise how much I see fellow human beings as “it” instead of as seeing them as the Stars they truly are. 93´s
    ~Sara

    Like

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