Psychology of Liber AL – pt.4: Curse against Reason

Psychology of Liber AL

Curse against Reason

Aside from the Will being beyond rest, purpose, attachment to results, and morality, it also transcends reason and the mind in general in an important sense. In the normal functioning of daily life, the mind and reason often play integral parts: Thelema does not deny the usefulness of the mind and reason but seeks to put it in its right place. In the West, reason has held a central position in philosophy at least since Socrates. Reason was thought to be the only way to ascertain truth, and at times reason was often equated with God himself.1 The first major check to the dominance of reason in the Western mind came from Kant when he published his Critique of Pure Reason and demonstrated its various limits. This sort of check to the dominance of reason over one’s actions is echoed in Liber AL vel Legis. Essentially, the dominance and control of the mind, especially the reason, over the individual’s Will is brought into question. Liber AL vel Legis itself says,

“There is great danger in me; for who doth not understand these runes shall make a great miss. He shall fall down into the pit called Because, and there he shall perish with the dogs of Reason. Now a curse upon Because and his kin! May Because be accursed for ever! If Will stops and cries Why, invoking Because, then Will stops & does nought. If Power asks why, then is Power weakness. Also reason is a lie; for there is a factor infinite & unknown; & all their words are skew-wise.”2

Once again we must emphasize that Thelema is not denying the practical necessity of reason, but it attempts to delineate reason’s boundaries for the most effective functioning of the Will. On this Crowley writes, “We must not suppose for an instant that the Book of the Law is opposed to reason. On the contrary, its own claim to authority rests upon reason, and nothing else. It disdains the arts of the orator. It makes reason the autocrat of the mind. But that very fact emphasizes that the mind should attend to its own business. It should not transgress its limits. It should be a perfect machine, an apparatus for representing the universe accurately and impartially to its master. The Self, its Will, and its Apprehension, should be utterly beyond it.”3

First, “Because,” “Reason,” and “Why,” are all attacked under the form of a cursing by the speaker of the Book. If one asks “why” one should will something or if it is because of something, it cripples the Will and makes “Power weakness.” It was seen in an earlier segment of this essay that, if Will is considered to be “perfect in every way,” it must continue going or working without regard to purpose. In this way, the Will will be “unassuaged.” Crowley writes, “There is no ‘reason’ why a Star should continue in its orbit. Let her rip!”4 and also, “It is ridiculous to ask a dog why it barks. One must fulfill one’s true Nature, one must do one’s Will. To question this is to destroy confidence, and so to create an inhibition.”5 These considerations of purpose are understood now to cause the “Will to stop & do nought,” essentially making it impotent. Therefore, the very nature of our actions is not decided by conscious reason but is to be decided by the Will. “Reason is a lie” because of a “factor infinite & unknown,” which Crowley clearly states “is the subconscious Will.”6 The subconscious naturally cannot be completely understood by the conscious mind, the sphere of reason, so therefore reason’s “words are skew-wise.” It can never delineate the true Will in words because of the subconscious Will, a factor that is by definition “unknown” or below the conscious level of perception. The Will therefore can certainly not be coterminous with “will power” or “volition,” for the Will must encompass the subconscious aspect of one’s self as well as the conscious.

Crowley affirms this doctrine when he writes, “every time the conscious acts, it interferes with the Subconscious… It is the voice of Man, and not of a God. Any man who ‘listens to reason’ ceases to be a revolutionary.”7 Here Crowley makes the subconscious analogous to “the voice of… a God,” for the depths of the unconscious contents contain latent potencies that seem God-like when awakened and assimilated. Crowley explains Liber AL’s position on reason succinctly:

We now come to a challenge which is in some ways even more daring than any yet made. Before, the moral sense of men was outraged. He now turns to attack the Reason itself. He looks on reason as a soulless machine. Its proper function is to express the Will in terms of conscious thought, the will being the need of the inmost self to express itself by causing some Event.”8

This is the summary of Liber AL vel Legis’ point-of-view of the correct use of reason. Here we see that reason is “a soulless machine” in that the actual self or soul is not in reason, but the Will merely utilizes reason and the mind in general as a machine for expression. Essentially, the proper function of reason is to express the Will in terms of conscious thought but not dictate its actions, for that would cause the Will to “stop & do nought.” The idea behind this is that reason cannot fully comprehend and execute the demands of the Will because “This will (as such) is not conscious. We can only become aware of it, and thus enjoy and learn from the Event, by making an Image of it. Reason is the machine whose function it is to do this. When reason usurps the higher functions of the mind, when it presumes to dictate to the Will what its desires ought to be, it wrecks the entire structure of the star. The Self should set the Will in motion, that is, the Will should only take its orders from within and above.”9 Jung echoes this exact sentiment when he says, “The intellect does indeed do harm to the soul when it dares to possess itself of the heritage of the spirit. It is in no way fitted to do this, for spirit is something higher than intellect since it embraces the latter and includes the feelings as well.”10 The Self that Jung equates with “spirit” in this quotation includes both conscious and unconscious contents and therefore its actions should not be delineated by reason, a construct of merely the conscious aspect of his being.

The overuse of reason has caused a split in modern man’s psyche, detaching him/her from the subconscious sphere of the psyche. Carl Jung defines nervous disorders as “consist[ing] primarily in an alienation from one’s instincts, a splitting off of consciousness from certain basic facts of the psyche.” This over-extension of reason’s boundaries in our Western society has caused “a splitting off of consciousness” from the basic facts of the subconscious. Jung continues, “Rationalistic opinions come unexpectedly close to neurotic symptoms. Like these, they consist of distorted thinking, which takes the place of psychologically correct thinking. The latter kind of thinking always retains its connection with the heart, with the depths of the psyche, the tap-root.”11 Here he identifies “psychologically correct thinking” as that “kind of thinking [which] always retains its connection… with the depths of the psyche, tap-root.” This “psychologically correct thinking” is exactly the same notion that is implied in Liber AL’s curses against the intellect and reason. The thinking which takes its directives from the Will is “psychologically correct” whereas reason delineating boundaries itself will cause the Will to “fall into the pit called Because” and become impotent.

While commenting on one of Jung’s works, Stephan Hoeller writes, “Thinking, the function of reason, has many commendable uses and cannot be eliminated, but it also builds barriers between the personality and its unconscious matrix. In order to reach the necessary transformative self-knowledge, one needs to keep the thinking function subservient to the inspiration proceeding from the Self.”12 Once again the same doctrine is expounded. “The inspiration proceeding from the Self,” which contains both the conscious and unconscious, is the Will of the individual and therefore to this the thinking function must remain subservient. If it does not, it will “build barriers between the personality [conscious self] and its unconscious matrix,” to do so would create a conflict in the Will and it will “perish with the dogs of Reason.”

“If the Sun and Moon should ever doubt, they’d immediately go out.”
William Blake

>>PART 5>>

1 The logos of the Gospel of John ch.1 refers to the Word of God but is sometimes translated as “Reason.”

2 Crowley, Aleister. Liber AL vel Legis, II:27-32.

3 Crowley, Aleister. The Law is For All, II:28.

4 Crowley, Aleister. The Law is For All, II:30.

5 Crowley, Aleister. The Law is For All, II:31.

6 Crowley, Aleister. The Law is For All, II:30.

7 Crowley, Aleister. The Law is For All, II:30.

8 Crowley, Aleister. “Djeridensis Working,” II:28-31.

9 Crowley, Aleister. “Djeridensis Working,” II:28-31.

10 Jung, Carl. “Psychological Commentary on The Secret of the Golden Flower” par.7.

11 Jung, Carl. “The Soul and Death” from Collected Works of C.G. Jung, volume 8: The Struture and Dynamics of the Psyche, par. 808.

12 Hoeller, Stephan. The Gnostic Jung, p.76.

>>PART 5>>

Psychology of Liber AL – pt.3: The Notion of Sin Abolished

Psychology of Liber AL

The Notion of Sin Abolished

“The formula of this law is: Do what thou wilt. Its moral aspect is simple enough in theory. Do what thou wilt does not mean Do as you please, although it implies this degree of emancipation, that it is no longer possible to say a priori that a given action is “wrong.” Each man has the right – and an absolute right – to accomplish his True Will.
—Aleister Crowley, “The Method of Thelema”

In Thelema, one is enjoined to “Do what thou wilt,” and we have seen that this Will, if it is to be considered as “pure” and “perfect,” must be performed with tireless energy, without regard to purpose, and without lusting after results. One other diversion or veil from the “pure will” is conventional morality and especially notion of “sin.”

In Judeo-Christian-Islamic terms, the world is generally viewed in terms of good and evil, with “good” actions being those that adhere to the specific laws set forth in whatever book is held holy and “evil” being the turning away from such laws. Thelema is a philosophy or a point-of-view that Nietzsche would have termed to be “beyond good and evil.” The only restriction in Thelema is to restrict or be diverted from one’s Will. In fact, the line right after the aphorism “Do what thou wilt shall be the whole of the Law” is this:

The word of Sin is Restriction.”1

Crowley explains this succinctly, saying that this “is a general statement or definition of Sin or Error. Anything soever that binds the will, hinders it, or diverts it, is Sin.”2 Here is a completely new view of ethics wherein the only “evil” is to divert from oneself, or more accurately, from one’s Will.

Psychologically, when one deviates from one’s true inner promptings, a conflict arises which is generally known as “neurosis.” Carl Jung defines nervous disorders a “consist[ing] primarily in an alienation from one’s instincts, a splitting off of consciousness from certain basic facts of the psyche.”3 Generally, when a action, thought, or tendency arises within someone that is contrary to their society’s (or religion’s) current view of what is “right” (Freud’s “superego”), the psyche tends to suppress and prevent those unlikable aspects from appearing to the conscious mind. Although these thoughts (e.g. to a Christian, the thought of performing a homosexual act) may not appear consciously to the person as much, the same exact tendency still lies within the subconscious and still exerts its influence. This suppression of a natural tendency to bring it into line with societal expectations of conduct is the basis of psychological “repression.”

In Thelema, these repressions are understood for what they are: repressions of the natural inclinations of an individual. Therefore, if the sole law is to do one’s will, artificially repressing aspects of oneself leads to a disastrous split in one’s psyche, and hence, one’s Will. One is deviating from one’s Will when one is creating a fundamental split in oneself – creating ‘multiple wills’ that diverge and conflict – which is fundamentally a split of the conscious (with its many arbitrary notions of “right and wrong”) from the unconscious and instinctual. Thelema recognizes that all deviations from this unique Will, including all repressions of the natural instinct to conform to artificial notions of moral conduct, will lead to repression, which leads inevitably to neurosis. Crowley wrote, “Thelemites are ‘thrice-born;’4 we accept everything for what it is, without ‘lust of result,’ without insisting upon things conforming with a priori ideals, or regretting their failure to do so. We can therefore ‘enjoy’ all things of sense and rapture’ according to their true nature.5

One of the most evident applications of this dictum that “the word of Sin is Restriction” is in relation to sex morality. Every religion has undoubtedly had innumerable restrictions upon sexual life, especially for women. Liber AL vel Legis proclaims that, not only is “every man and every woman… a star,”6 showing their essential equality, but further, it is written to “take your fill and will of love as ye will, when, where and with whom ye will!”7 This line is strangely prophetic of the Sexual Revolution that took place in the late 1960s, over half a century after the writing of Liber AL vel Legis, and also the groundbreaking research on sex by Alfred Kinsey in the 1940s. There are no restrictions even as to relationships of love that may be considered to be expressions of homosexuality, masochism, or sodomy, for, from the point-of-view of the Thelemite, a thing is “wrong” only insofar as it has brought one to deviate from one’s own Will. As Crowley says, “We have no right to interfere with any type of manifestation of the sexual impulse on a priori grounds.”8

Crowley writes, “‘Love under will’ is the Law. We refuse to regard love as shameful and degrading, as a peril to body and soul. We refuse to accept it as the surrender of the divine to the animal; to us it is the means by which the animal may be made the Winged Sphinx which shall bear man aloft to the House of the Gods.”9 The sexual instinct was repressed without mercy in the religions of the past and was often decried as animalistic or sinful. Thelema turns this idea on its head by saying not only is sex not shameful or degrading, it is the natural function of a human and if it is in accordance with their own will they should express it (not in accordance with some a priori rule-set).

Crowley summarizes all these sentiments when he proclaims, “It should be abundantly clear from the foregoing remarks that each individual has an absolute and indefeasible right to use his sexual vehicle in accordance with its own proper character, and that he is responsible only to himself.”10 Psychologically, this is a healthy route to take, for “Sex-repression leads to neurosis, and is the cause of social unrest.”11 Alfred Kinsey found in his research on sexuality that “Sexual desire is a basic, biological urge, drive, or instinct which demands satisfaction… if the (male) sexual drive is denied legitimate outlets, it will find satisfaction in illegitimate ones” (i.e. rape, sexual abuse of children, etc.), “repression of sexual desire may lead to physical or mental illness, especially ‘neurosis’ in women …[and] the need for sex is as basic as the need for food.”12 In this light, it seems Thelema has given us an adequate framework to act without fear of “physical or mental illness” because of our sexual inclinations.

Essentially, by proclaiming “the word of Sin is Restriction,” Liber AL vel Legis says that all restriction or repression of the Will is the only “evil” or “sin.”13 We know that “Repression of the natural satisfaction may result in addition to secret and dangerous vices which destroy their victim because they are artificial and unnatural aberrations.”14 The idea of restriction extends obviously beyond that of sex morality, but it has clear and obvious repercussions upon it and therefore it was necessary to go into this specific aspect in detail.

Truly, the dictums of “Do what thou wilt” and “the word of Sin is Restriction” apply to all morality in general. The quotation that begins this chapter succinctly explains this in simple terms that “it is no longer possible to say a priori that a given action is ‘wrong.’ Each man has the right-and an absolute right-to accomplish his True Will.” Crowley further writes 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.”15 In this sense, Thelema has shown there is no such thing as an absolute standard of right and wrong; there is only a relative standard of right and wrong in relation with each person’s unique nature and circumstance – their unique Will.

In reality, good and evil are not different from each other. ‘Good’ and ‘bad’ are merely conventional terms. Depending on how it is used, the same thing can be ‘good’ or ‘bad.’ Take, for example, this lamplight. Because of its burning we are able to see and do various works of utility; this is one mode of using the light. Now, if you put your fingers in it, they will be burnt; that is another mode of using the same light. So it is clear that a thing becomes good or bad according to the way we use it. The same is the case with virtue and vice. Broadly speaking, the proper use of any of the faculties of our mind and body is virtue, and their improper use is vice.”
—Swami Vivekananda

>>PART 4>>

1 Crowley, Aleister. Liber AL vel Legis, I:41.

2 Crowley, Aleister. The Law is For All, I:41.

3 Jung, Carl. “The Soul and Death” from Collected Works of C.G. Jung, volume 8: The Struture and Dynamics of the Psyche, par. 808.

4 A reference to the Thelemite’s transcending of the categories of ‘once-born’ and ‘twice-born’ as elucidated by William James in his book The Varieties of Religious Experience.

5 Crowley, Aleister. The Law is For All, II:22.

6 Crowley, Aleister. Liber AL vel Legis, I:3.

7 Crowley, Aleister. Liber AL vel Legis, I:51.

8 Crowley, Aleister. The Law is For All, I:51.

9 Crowley, Aleister. The Law is For All, I:51.

10 Crowley, Aleister. The Law is For All, I:51.

11 Crowley, Aleister. The Law is For All, I:52.

12 Cablan, Pat & Caplan, Patricia. The Cultural Construction of Sexuality, p.72.

13 Though, it should be noted that in Thelema, the notion of “sin” can never nearly approach that of the Christian or Muslim’s for there is no notion of Original Sin nor of an eternal Judge of our actions.

14 Crowley, Aleister. The Law is For All, I:51.

15 Crowley, Aleister. The Law is For All, II:28.

16 Vivekananda, Swami. Conversation: Saturday, January 23, 1898. Recorded in Bengali by Surendra Nath Sen in his private diary. Complete Works, vol.5: 337.

>>PART 4>>

Psychology of Liber AL – pt.2: Each person as a Star with a Will

Psychology of Liber AL

Each person as a Star with a Will

“The really valuable thing in the pageant of human life seems to me not the State but the creative, sentient individual, the personality; it alone creates the noble and the sublime, while the herd as such remains dull in thought and dull in feeling.”
-Albert Einstein, Mein Weltbild (1931)

After the proclamations of Nuit and Hadit, there comes one of the most important statements to Thelema in the third line of Liber AL:

Every man and every woman is a star.”1

By this is meant that “we are all free, all independent, all shining gloriously, each one a radiant world”2 and further that “the Individual is the Autarch.”3 In the same sense that the sun, as a star, is center of the solar system in the physical macrocosm, every man and every woman is understood to be a sort of microcosmic star and center of his or her own system. “A star is an individual identity; it radiates energy, it goes, it is a point of view. Its object is to become the whole by establishing relations with other stars. Each such relation is an Event: it is an act of Love under Will”4 – Each individual is “an aggregate of such experiences, constantly changing with each fresh event, which affects him or her either consciously or subconsciously.”5

Certainly, from a psychological standpoint, it can be easily understood that we are all centers of our own universe6 and also ‘aggregates of experience’ as our own memories show. Further, stars are self-luminous implying that we derive power and strength from within ourselves and not an outside source (explained in depth later), and also stars are constantly in motion interacting with the gravitational pulls of the infinite other stars and systems.

Thelema posits that Hadit is “the flame that burns in every heart of man, and in the core of every star.”7 Crowley writes “He is then your own inmost divine self; it is you, and not another, who are lost in the constant rapture of the embraces of Infinite Beauty.”8 In fact, Nuit tells us “Be thou Hadit, my secret centre, my heart & my tongue!”9 showing that we are intimately interconnected with divinity, mirroring the general Eastern sentiment of the soul’s link to God and the sentiment seen in the West in mystics like Meister Eckhart and Miguel de Molinos:

“Thou art to know, that thy Soul is the Center, Habitation, and the Kingdom of God.”10

In a word, by saying “every man and every woman is a star,” we assert both the individual’s sovereignty and their divinity. Just as physical stars each have their unique course in the span of space, each individual is understood to have their own unique Will. In fact, “Thelema” itself means “Will” and this is the foundation of the entire philosophy of Thelema. It is said:

Do what thou wilt shall be the whole of the Law.”11

There is no law beyond Do what thou wilt.”12

These two statements clearly establish that everything in Thelema revolves around the dictum of “do what thou wilt.” As Crowley often noted, this does not mean, “do what you like” but is a command to perform one’s “true” or “pure will” and nothing else. Liber AL proclaims, “Thou hast no right but to do thy will. Do that, and no other shall say nay.”13

Now we can see the general point-of-view of existence formulated in Thelema: each individual is considered as a “star” whose sole right or duty is to perform their Will. In the core of this star is Hadit and about the star are the infinite space & possibilities of Nuit. We have established that each individual is at the center of his or her own universe, a “secret centre, heart, & tongue”14 of the divine, each performing their unique Will amidst Nuit, Infinite Space.

Since the Will is considered absolutely paramount in Thelema, we must understand how a Thelemite is supposed to “Will” things. Liber AL asserts something distinguished as “pure will” and explains its conditions:

For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect.”15

Therefore, for will to be considered “pure” and “every way perfect” by the conditions set forth in Liber AL, it must be

1) “unassuaged of purpose” and

2) “delivered from the lust of result”

The first consideration, “unassuaged of purpose,” has two meanings to be considered. The first is the more obvious, which is that will is impeded or weakened by “purpose” and it is meant to go on its way unrestricted by these notions of “purpose.” The mind and reason are generally an obstacle to the full expression of a person’s Will in many ways and this idea is treated in a later section more fully. The next consideration is simply that it means “with purpose unassuaged” or “with tireless energy.”

Secondly, to be “delivered from the lust of result” means to be unaffected by or unattached to the results of one’s actions. This doctrine is a central tenet to the Eastern system of karma yoga where it is generally called “non-attachment to the fruits of action.” It might also be said that it is known to the West under the aphorism of “Art for art’s sake.” The Bhagavad Gita succinctly describes this doctrine of being “delivered from the lust of result” when it says,

Those whose consciousness is unified abandon all attachment to the results of action and attain supreme peace. But those whose desires are fragmented, who are selfishly attached to the results of their work, are bound in everything they do. Those who renounce attachment in all their deeds live content in the ‘city of nine gates,’ the body, as its master.”16

Essentially, this line from Liber AL vel Legis means that to perform our “pure will” which “is every way perfect,” we must do our will with tireless energy, without regard to purpose, and without concern for results. Crowley wrote, “Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace. Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God’s will, Thou art That.”17

In Liber AL vel Legis, Nuit declares, “Invoke me under my stars! Love is the law, love under will.”18 Crowley explains that this means “while Will is the Law, the nature of that Will is Love. But this Love is as it were a by-product of that Will; it does not contradict or supersede that Will; and if apparent contradiction should arise in any crisis, it is the Will that will guide us aright.” Therefore the method or modus operandi of Thelema is “love under will,” which means the assimilation of experience in accordance with one’s Will.19

It must be recognized that “Love” in the context of Thelema and Liber AL vel Legis is understood in a very universal way. It is not what most would consider the emotion of love or kindheartedness. Crowley writes, “Lo, while in The Book of the Law is much of Love, there is no word of Sentimentality. Hate itself is almost like Love!”20 for even hate is an experience worthy of our assimilation and integration. Instead, it essentially refers to all acts whatsoever, any “Change in conformity with Will,” for all actions are lawful and necessary. Crowley explains “Every event is a uniting of some one monad with one of the experiences possible to it,”21 and further that “Each action or motion is an act of love, the uniting with one or another part of “Nuit”; each such act must be ‘under will,’ chosen so as to fulfill and not to thwart the true nature of the being concerned.”22 Therefore, while “love” may refer specifically to acts of “union” (in the sense that sex is union on the physical plane, and samadhi23 is union on the mental plane) all experiences are understood as acts of “love” in the more universal sense that “every event is a uniting of some one monad with one of the experiences possible to it,” including acts of what may be perceived to be acts of “division.”

Now we can understand that “there is no law beyond Do what thou wilt,”24 and “love under will” is essentially the assimilation of experience in accordance with the nature of the individual. The conception mirrors Carl Roger’s propositions which are the assertions underlying his system of “client-centered therapy.” He writes as his sixth proposition,

The organism has one basic tendency and striving – to actualize, maintain and enhance the experiencing organism.”25

These acts of “actualiz[ing], maintain[ing] and enhanc[ing] the experiencing organism” are what Thelema terms acts of “love.” The one condition that is important from the standpoint of Liber AL vel Legis is that acts of “love” must be done “under will,” or in accordance with the nature of the particular circumstance and the individual (or the “organism” if we are to use Rogerian terminology). An act of “love under will” performed properly is what Carl Rogers would term “psychological adjustment” as opposed to “psychological maladjustment.” Rogers writes as his fourteenth and fifteenth propositions:

Psychological adjustment exists when the concept of the self is such that all the sensory and visceral experiences of the organism are, or may be, assimilated on a symbolic level into a consistent relationship with the concept of self.

Psychological maladjustment exists when the organism denies awareness of significant sensory and visceral experiences, which consequently are not symbolized and organized into the gestalt of the self structure. When this situation exists, there is a basic or potential psychological tension.”26

Psychological adjustment” consists in proper “assimilation” of experiences being equivalent to the “love under will” method of Thelema, whereas “psychological maladjustment” consists of the improper “assimilation” of experience, which creates “psychological tension.” Essentially, we can see that Thelema coincides with, and in a certain fashion anticipated, the Rogerian “propositions” that form the basis of his “client-centered therapy.”

“All love is expansion, all selfisihness is contraction. Love is therefore the only law of life. He who loves lives, he who is selfish is dying. Therefore love for love’s sake, because it is law of life, just as you breathe to live.” –Swami Vivekananda

>>PART 3>>

1 Crowley, Aleister. Liber AL vel Legis, I:3.

2 Crowley, Aleister. “Liber DCCCXXXVII: The Law of Liberty” from Equinox III(1).

3 Crowley, Aleister. Magick Without Tears, ch.48.

4 Crowley, Aleister. “The Antecedents of Thelema” from The Revival of Magick.

5 Crowley, Aleister. Introduction to Liber AL vel Legis, part II.

6 This also attests to the universal import of mandala-like art pieces across cultures, for they are all expressions of that central point of consciousness and the apparent unfolding and expression of the psyche & universe around it. This was a subject of study for Carl Jung.

7 Crowley, Aleister. Liber AL vel Legis, II:6.

8 Crowley, Aleister. “The Law of Liberty.”

9 Crowley, Aleister. Liber AL vel Legis, I:6.

10 de Molinos, Miguel. Spiritual Guide of Miguel de Molinos (1685), ch.1, verse 1.

11 Crowley, Aleister. Liber AL vel Legis, I:40.

12 Crowley, Aleister. Liber AL vel Legis, III:60.

13 Crowley, Aleister. Liber AL vel Legis, I:42-43.

14 Crowley, Aleister. Liber AL vel Legis, I:6.

15 Crowley, Aleister. Liber AL vel Legis, I:44.

16 Bhagavad Gita (trans. By E. Easwaran), chapter 5, verse 12-13.

17 Crowley, Aleister. “Liber II: Message of the Master Therion” from Equinox III(1).

18 Crowley, Aleister. Liber AL vel Legis, I:57.

19 This harkens back to the Christian mystic Meister Eckhart who wrote, “The place where love has its being is only in the will; the person who has more will, also has more love. But no one knows about anyone else, whether one has more of it; that lies hidden in the soul, so long as God lies hidden in the soul’s ground. This love lies wholly in the will; whoever has more will, also has more love.” -Meister Eckhart, Counsels on Discernment (Counsel 10).

20 Crowley, Aleister. “The Message of the Master Therion” from Equinox III(1).

21 Crowley, Aleister. Introduction to Liber AL vel Legis, part II.

22 Crowley, Aleister. Introduction to Liber AL vel Legis, part III.

23 “Samadhi” is the Hindu term used n the practice of yoga for the psychological phenomenon of the disappearance (or ‘union’ or ‘cessation’) of subject and object known in various forms under different names in various cultures. This subject is too extensive to go into depth in this essay.

24 Crowley, Aleister. Liber AL vel Legis, I:22.

25 Rogers, Carl. Client-Centred Therapy, ch.11.

26 Rogers, Carl. Client-Centred Therapy, ch.11.

>>PART 3>>

True Will symbols and language

The Will in Thelema: The Symbolic Lessons of Life

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

All individuals are united by sharing a single task: finding and doing their True Will. “Thou hast no right but to do thy will” (Liber AL, I:42). The sole right and duty of every individual is encapsulated in the Word of the Law of this Aeon: THELEMA.

Though everyone shares this same goal, each individual’s Path is unique. Thelema is universal insofar as it recognizes the same goal of all individuals (True Will) while acknowledging the unique nature of that goal for each person. Therefore, no real universal guidance can be given beyond “find your Will and do it.” As it is has been written, “There is no law beyond Do what thou wilt” (Liber AL, III:60).

Though there is no written guidance especially suited to us as unique individuals with unique Paths, there is still guidance to be found in the world: everyone’s own life provides the necessary language and symbols to guide one on one’s particular path to the accomplishment of one’s True Will… provided only that one is open and attentive enough to read the writing of this language. The intuition of the soul, the “Neshamah,” the promptings of the Holy Guardian Angel, the wisdom of the unconscious – regardless of what we choose to name it, it will speak to the mind in terms of the symbols in which the individual is immersed. This intuition simply requires the openness and attentiveness to these symbols, and lessons suited to one’s own particular Path will naturally emerge. For example, a chemist may use the language of atoms and chemical compounds, an actor the language of directing and acting, a mason the language of building tools, a musician the language of instruments and composing, and so on and so forth. Again, the question becomes: Are you open enough to the symbols and attentive enough to the messages they speak to you?

There are an infinite number of examples because of the limitless amount of symbolic languages of Nature and the endless amount of potential messages within each of these languages. Here are but a few examples to illustrate the point:

  • A mason worked with tools to construct a building. He picked up a rough stone that he needed to chisel into the right shape so that it could be used in the building of the structure. The mason was open and attentive to the symbols of his trade that spoke to him, and they said, “You are this rough stone. By the chisel of virtue, you are shaped into a perfected man, even as the stone is formed into the proper shape. The building is your community which will crumble from its ill-fitting parts if you don’t undertake the work of chiseling away the scrap from your self.”
  • A musician desired to learn guitar that he might eventually play in a band, so he practiced endlessly. He was open and attentive to the symbols of his trade and they said to him, “Each string is an aspect of oneself – each needs to be perfectly tuned, neither too loose nor too taut, and only then will all work to create harmony. This is just as one must tune the various aspects of oneself, always striving toward perfect equilibrium so that one’s life is joyful and harmonious like a chord played on your guitar. The discipline you show in playing scales and finger exercises repeatedly may seem monotonous and tiresome but this allows, when the time comes to perform, that one plays effortlessly. Even so, the disciplines of magick and meditation may seem monotonous and tiresome at times, but they prepare the soul for those times when it may leap forward with full intensity to consummate itself with its goal in rapturous ecstasy.”
  • An alchemist devoted his life to the task of turning lead into gold. He bought many instruments and spent endless hours watching the flame of the athanor slowly heat the metals inside. Because he was open and attentive to the symbols of this language, he heard them say, “The purification of these metals is like the purification of your soul. The slow heat removes the dross to reveal the underlying gold, just as one’s slow but constant practice of meditation is the heat that burns away the dross of your self to reveal the pure gold of the Soul.”

In this age, many of us do not have a single career or trade to which we devote ourselves exclusively for our whole lives. This only means we have the responsibility and the privilege to learn several “languages.” We may be a teacher, musician, magician, cook, and bicyclist simultaneously, and each of these has its own symbolic “language” and lessons… provided that one is open and attentive to them.

Fresh Fever From the Skies: The Collected Writings of IAO131Now the question becomes, “What are your trades or passions?” To what do you devote your time and energy? If you are open and attentive to these trades or passions or skills or hobbies or whatever else, then you must ask “What lessons are they writing to me toward the end of accomplishing my True Will?” Since only you  can answer these questions for yourself, it’s now your responsibility to listen for the answers and to never stop listening.

Other articles in the series ‘The Will in Thelema’:

Love is the law, love under will.

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Visions and Trances on the Path of Initiation (pt.2)

Qabalistic Map of Initiation

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

← Part 1  | → Part 3 → ]

Interlude: Visions of the Three Orders

The Three Orders on the Tree of Life

The Three Orders on the Tree of Life

The Tree of Life is often split into three different portions that correspond loosely (although not exactly) with the three Orders of systems like Golden Dawn and A∴A∴, the Hebrew parts of the Soul, and Tetragrammaton (YHVH):

  • The 3rd Order is in Malkuth (the 10th Sephirah). It corresponds with the Nephesh, or “Animal Soul,” in terms of the parts of the Soul, and it corresponds with the Final Heh of YHVH.
  • The 2nd Order is centered in Tiphareth (the 6th Sephirah) and encompasses the surrounding Sephiroth (Chesed, Geburah, Netzach, Hod, and Yesod). It corresponds with the Ruach, or the mind with its many faculties (e.g. memory, volition, reason, etc.), and it also corresponds with the Vav of YHVH.
  • The 1st Order includes the Supernal Triad of Kether, Chokmah, and Binah (the first three Sephiroth). It corresponds with the triad of the immortal Soul including Jechidah (the Individuality of Kether), the Chiah (the Life-Force of Chokmah), and the Neshamah (the Intuition of Binah). It also corresponds with the Yod and Heh of YHVH.

Each of the three Orders has a Trance that is characteristic of it: the 3rd Order has the Trance of Sorrow mentioned previously. The 2nd Order has Knowledge & Conversation of the Holy Guardian Angel in Tiphareth. The 1st Order has the successful crossing of the Abyss.

One could say that each of these Orders and their characteristic Trances is distinguished by a certain view of life while upon the Path of initiation:

  • 3rd Order: Man versus World. The world is seen as a force to be overcome, and it is full of sorrow, disappointment, stress, and failure. This is the Grade of Man of Earth, and it corresponds to the Trance of Sorrow.
  • 2nd Order: Man and World. The world is seen as harmonious where one is united constantly with various elements thereof, and it is full of beauty and a constant source of joy. This is the Grade of Lover, and it corresponds to Knowledge & Conversation of the Holy Guardian Angel.
  • 1st Order: Man is World. The duality or distinction between “self” & “not-self” or “ego” & “environment” or “subject” & “object” is completely dissolved: the union has become so full that there is no difference between self and other so all that is, is Unity. This is the Grade of Hermit, and it corresponds to the successful crossing of the Abyss.

Second Order Visions

There are Visions within each of the three Orders, but the Second Order has a series of Visions corresponding with each Sephirah that are all highly interrelated. These 2nd Order Visions are all centered around Tiphareth, and they all have to do with certain insights into the nature of the Cosmos. These Visions are:

  • Yesod: The Vision of the Machinery of the Universe
  • Hod: The Vision of Splendour
  • Netzach: The Vision of Beauty Triumphant
  • Tiphareth: The Vision of the Harmony of Things
  • Geburah: The Vision of Power
  • Chesed: The Vision of Love

We will go into each of these in more depth in the following sections.

2) Yesod (2°=9: Luna)

The Vision of the Machinery of the Universe

In 777, we can see that “The Vision of the Machinery of the Universe” is attributed to Yesod, the 9th Sephirah on the Tree of Life. It may also be called “The Vision of Change” or “The Vision of Stability in Change.” It is the first of several Visions that involves noetic insight into the nature of the Universe (the only previous Vision, the Vision of Adonai, deals with one’s personal pursuit of the Great Work rather than being an insight into the nature of the world).

First, some esoteric symbolism: The 9th Sephirah is called Yesod, which literally means “Foundation.” This term implies stability. Nonetheless, the Moon (also known as “Luna”) is attributed to Yesod and is characterized by its constant waxing and waning along with its effect on the constant ebb and flow of the tides: therefore, this implies constant flux or change. This Sephirah therefore contains both the ideas of stability and change. This is an esoteric way of pointing to the paradox which is often phrased as something like “Stability is Change and Change Stability” (Liber CL: De Lege Libellum). The final resolution of this antinomy or paradox is said to come in the 2nd Sephirah of Chokmah, which shows how Yesod is a reflection of Chokmah “on a lower scale,” so to speak. Esoterically, this can be seen in that the grade attributed to Yesod is 2°=9☐  and the grade attributed to Chokmah is 9°=2. This paradox has many levels of truth, but one of the most basic forms, appropriate to the “lower” sphere of Yesod, is the idea that “The Stability of the Universe is Change” (The Heart of the Master). Crowley writes further concerning this idea:

“Of all important doctrines concerning equilibrium, this is the easiest to understand, that change is stability; that stability is guaranteed by change; that if anything should stop changing for the fraction of a split second, it would go to pieces. It is the intense energy of the primal elements of Nature, call them electrons, atoms, anything you will, it makes no difference; change guarantees the order of Nature. This is why, in learning to ride a bicycle, one falls in an extremely awkward and ridiculous manner. Balance is made difficult by not going fast enough. So also, one cannot draw a straight line if one’s hand shakes.”
—Aleister Crowley, The Book of Thoth, “Small Cards”

Yesod: The Vision of the Machinery of the Universe

Yesod: The Vision of the Machinery of the Universe

With this in mind, the Vision of the Stability in Change is characterized by the perception that the Universe is a constant change or flux of all things. It is therefore equatable to understanding one of the Three Characteristics of Buddhism, that of anicca, the impermanence of everything. The self – considered as one’s mind and body – is an intertwined, constantly changing, and inseparable part of the whole. This is related to the Trance of Sorrow insofar as sorrow or dukkha stems from the fact that all things are subject to impermanence or anicca and therefore are ultimately insubstantial or unsatisfactory, yet this Vision differs from the Trance of Sorrow insofar as its focus is upon mutability, change, flux, and motion (anicca) rather than on sorrow and dissatisfaction (dukkha). As Crowley says above, this idea that everything is in flux is fairly easy to understand but, yet again, the intellectual comprehension of this idea is not the same as the Vision itself, where the fact of the impermanence of all things is known or felt or understood in the core of one’s being.

One meditation that resembles such a Vision is through the contemplation of the world as constituted by atoms: consider how everything you perceive, including your own body, is composed of atoms – the machinery of the universe, in a sense – that are swirling around at incomprehensible speeds. All the objects around you with their apparently motionless solidity are actually, when considered at the atomic level, in constant, unstoppable motion. Extend this idea to yourself, the objects around you, everything on earth, and everything in the universe. Consider how all of this perpetual flux interacts and intertwines with itself in such a perfect fashion as to create what we know as the Universe, from the most basic rock to the most elaborate technology, from the most basic amoeba to the most complex pattern of neuronal firings and structure of the human brain. In this way, we come to peer into the Machinery of the Universe, perceiving that “The Universe is Change” (The Heart of the Master) and that the structure of the Universe is a result of it.

3) Hod (3°=8: Mercury)

The Vision of Splendor

In 777, we can see that “The Vision of Splendour” is attributed to Hod, the 8th Sephirah on the Tree of Life. The planet Mercury is attributed to this sphere, and Mercury is generally associated with things like communication, language, knowledge, and intellect.

Hod: The Vision of Splendor

Hod: The Vision of Splendor

In a way, the Vision of the Machinery of the Universe in Yesod is the foundation (pun intended) of the next few visions that all developments or even reactions to it. In perceiving the Universe as constant flux, one is struct by the wonder and glory that things are constituted in this way. The mind boggles in amazement at the sheer complexity, intricacy, and even strangeness that the world works. It is, in a way, a Vision of intellectual awe. The Vision of Splendor is characterized by the mind becoming awe-stricken and enraptured by the sheer wonder and splendor of the Nature of the Universe.

Just as a scientific contemplation was used in the previous section to attempt to approximate the nature of the Vision, various scientists have spontaneously or naturally attained the Vision of Splendor – or some form thereof – through their understanding and contemplation of the Universe. A classic example is the well-known scientist Carl Sagan who was famous for instilling a sense of awe and wonder about the Universe. He wrote in Pale Blue Dot, “How is it that hardly any major religion has looked at science and concluded, ‘This is better than we thought! The Universe is much bigger than our prophets said, grander, more subtle, more elegant?’ Instead they say, ‘No, no, no! My god is a little god, and I want him to stay that way.’ A religion, old or new, that stressed the magnificence of the Universe as revealed by modern science might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths.” Other examples include the biologist Richard Dawkins who wrote in Unweaving the Rainbow, “The feeling of awed wonder that science can give us is one of the highest experiences of which the human psyche is capable.” Another example is the astrophysicist Neil Degrasse Tyson who has said, among other things, “I know that the molecules in my body are traceable to phenomena in the cosmos. That makes me want to grab people on the street and say: ‘Have you HEARD THIS?'” These are, in a way, all expressions of the Vision of Splendor.

In this, we can see that the Vision of Splendor is like what Crowley calls “The Trance of Wonder,” at least on a “lower scale.” In speaking about this Trance of Wonder, Crowley writes:

“In all Trances of importance, and most especially in this, the Postulant should have acquired the greatest possible knowledge and Understanding of the Universe properly so called. His rational mind should have been trained thoroughly in intellectual apprehension: that is, he should be familiar with all Science. This is evidently impossible on the face of it; but he should aspire to the closest approximation to perfect Adeptship in this matter. The method most possible is to make a detached study of some chosen branch of Science, and a general study of epistemology. Then by analogy, fortified by contemplation, a certain inner apprehension of the Unity of Nature may grow up in the mind, one which will not be unduly presumptuous and misleading.”
—Aleister Crowley, Little Essays Toward Truth, “Wonder”

Crowley himself therefore saw the importance of an understanding of Science and its relationship to aiding in the attainment of Trances or Visions. This Vision of Splendor corresponding to Hod – the sphere of intellect, science, communication, mathematics, et cetera – shows that this Vision corresponds to a somewhat intellectual nature insofar as the mind is stricken with wonder and awe at the composition, patterns, and flux of the Universe. It is, in a way, the intellectual complement to the Vision of Beauty in Netzach that is similar but of the nature of aesthetics or emotion.

4) Netzach (4°=7: Venus)

The Vision of Beauty

Netzach: The Vision of Beauty

Netzach: The Vision of Beauty

In 777, we can see that “The Vision of Beauty” or “The Vision of Beauty Triumphant” is attributed to Netzach, the 7th Sephirah on the Tree of Life. The planet Venus is attributed to this sphere, and Venus is generally associated with things like sensuality, physical beauty, aesthetics, love, and devotion.

This Vision of Beauty must be distinguished from the “Beatific Vision” that is attributed to Tiphareth, for “beatific” implies holy bliss rather than the aesthetic beauty that is characteristic of this Vision of Beauty in Netzach. Just as the Vision of Splendor mentioned previously is an appreciation of the Nature of the Universe in terms of intellectual awe and wonder, the Vision of Beauty is characterized by the aesthetic appreciation and emotional rapture that results from a contemplation of the Nature of the world.

Specifically, this Beauty is not limited to what we normally consider as “beautiful” as opposed to “ugly,” but – instead – this rapture or Vision of Beauty includes absolutely all things in the cosmos from the smallest to largest, the lowest to the highest, the most peaceful to the most turbulent, the ugliest to the most beautiful. Crowley writes of this very idea when writes, “The New Aeon proclaims Man as Immortal God, eternally active to do His Will. All’s Joy, all’s Beauty; this Will we celebrate” (New Comment to Liber AL, II:35). Or: “All is a never ending Play of Love wherein our Lady Nuit and Her Lord Hadit rejoice; and every Part of the Play is Play. All pain is but sharp Sauce to the Dish of Pleasure; for it is the Nature of the Universe that hath devised this everlasting Banquet of Joy” (Liber Aleph). Or when he writes:

“The artist is he who can discover Beauty in all things, for nothing is common or unclean; and by unvarying determination to discover beauty man comes to the heaven of the artist. By beauty, moreover, We mean not any conventional type of sensuous beauty: it lies in the dwarfs of Velasquez and the monsters of Rabelais as in the women of Titian and the heroes of Homer; nor shall one brother do otherwise than lament if he be so limited in vision that he cannot see beauty in that which enchants another.”
—Aleister Crowley, Liber CXXIV: Of Eden and the Sacred Oak

This Vision of Beauty is therefore where we enraptured with beauty, “perceiving Beauty in the Harmony of the Diverse” (Liber Aleph), which is the emotional-aesthetic complement to the mental-intellectual Vision of Splendor that is based on the mind being bewildered by awe and wonder from contemplating the Universe.

[← Part 1  | → Part 3 →]

Love is the law, love under will.

Visions and Trances on the Path of Initiation (pt.1)

Qabalistic Map of Initiation

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

0) Introduction

In the Western tradition, the path of initiation (also known as “the Great Work”) is often laid out symbolically as “climbing” the Tree of Life from the bottom back to the top. While the map is not (nor can ever be) the territory, this map of the Tree of Life can be very useful to help elucidate the stages of the Path. The different “grades” of the Path are attributed to the different spheres or “Sephiroth” of the Tree of Life and can be characterized, to a certain extent, by the Qabalistic attributions of that Sephirah.

The Importance of Trances

If one is truly walking on the Path, one will not simply be able to pass simple tests of physical ability and mental knowledge. While these things are assuredly part of the Path and necessary thereto, real progress on this Path can be seen in changes of consciousness or the acquisition of new perspectives. Therefore, one of the indicators of having “achieved” a grade in an informal sense (i.e. outside of the rules of attaining a grade in any particular formal organization such as Golden Dawn or A∴A∴) is the attainment of a Vision and/or Trance characteristic of that grade. The importance of these Trances is stated clearly by Aleister Crowley:

“The word Trance implies a passing beyond: scil., the conditions which oppress. The whole and sole object of all true Magical and Mystical training is to become free from every kind of limitation… every Magical Operation soever is only complete when it is characterised (in one sense or another) by the occurrence of Trance.”
—Aleister Crowley, Little Essays Toward Truth, “Trance”

Definitions of Trance and Vision

Trance: A Trance is therefore an event within consciousness where one transcends the normal state of awareness, often in a “quasispasmodic” manner – that is, Trances are often (though not always) entered somewhat suddenly and the entering into Trance often comes at an unknown time. Samadhi can be seen as a special form or type of Trance characterized by “the supersession of dualistic human consciousness by the impersonal and monistic state” (Little Essays Toward Truth, “Trance”). A Trance is not necessarily in line with – and often in contradiction to – rational thinking: Samadhi is a characteristic example where whenever someone speaks about its nature they speak in paradox and contradiction. Trances are also characterized by their noetic nature – that is, they grant a felt sense of interior certainty regarding the truth of its content.

Vision: A Vision might be defined as a lesser form of Trance, where the acquisition of a new point-of-view or perspective does not necessarily require entering into a different state of consciousness, but it is still characterized by being noetic (i.e. granting a sense of interior certitude). Therefore, this distinguishes this definition of Vision from “astral visions,” which are not necessarily noetic in nature but may contain instances of Trance or Vision within them. It must also be stated that, although the term “Vision” implies sight, it really refers more to a particular type of experience or insight rather than being a series of visual sights, whether physical or mental (or astral). It is similar to the term “visualization” in occultism, which is often taken to mean focusing on visual images in the imagination but actually, in practice, refers to imagining things pertaining to all senses. Trances and Visions can therefore be distinguished from mere intellectual apprehension, for something can be intellectually grasped but not truly understood and felt as a certainty. To move beyond intellectual apprehension, one usually needs to have an experience for oneself that confirms the original idea but grants it a subject sense of truly “grasping” the idea or truly understanding it. As an illustration: a child might be told “you need to listen more carefully to others!” and grasp the idea intellectually, but not truly understand it. It requires the child having an experience – e.g., missing something important because of not listening carefully – to move from intellectual comprehension to real, certain understanding.

These definitions are not absolute, and there are blurry areas. People – including Crowley – often use these terms interchangeably. The main point is that Trance and Vision are states of consciousness that differ from normal, waking awareness and are characterized by (a) being noetic (felt sense of interior certitude) and (b) attaining a new point-of-view or perspective. This distinguishes them from both “astral visions” (both waking and dreaming) as well as from mere intellectual comprehension. The very fact of having attained a Trance or Vision inherently shows progress upon the Path insofar as they, by definition, imply a change within the individual – a shift of perspective or consciousness – whereas having an astral vision or intellectually grasping something do not necessarily imply any kind of real change in the individual at all.

We can now start to look at the various Trances or Visions in the context of the Tree of Life. Although the metaphor of “climbing the Tree of Life” implies that these steps are sequential, I believe that most of these Trances or Visions may happen at any time (depending on the right circumstances and intent), some may happen before others, some may even at the same time as others, and some may occur multiple times. There is no real test as to whether another person has attained any of these Trances or Visions, as tests must inherently be physical or intellectual, and I believe we all know that anyone can enter into a Yogic asana (physical) or say they are a Master (intellectual) but not actually be a Master at all. Therefore, this essay is intended to serve as a map for oneself – a kind of periodic table of Visions and Trances – both to show the possibilities of these Trances or Visions as well as to help understand various experiences that one may have had in the past or will have in the future (or perhaps presently if the reading of this essay somehow sends one spasmodically into a Trance – I wouldn’t exclude the possibility a priori!)

1) Malkuth (1°=10: Earth)

The Trance of Sorrow

The first Sephirah we encounter when “climbing the Tree of Life” is the 10th Sephirah that is called “Malkuth” (literally, “Kingdom”). We may attribute the Trance of Sorrow to Malkuth. The Trance of Sorrow may be defined as the Trance wherein one perceives that any and every endeavor, accomplishment, joy, connection, et cetera are ultimately insubstantial and will therefore eventually dissolve or end; essentially the Trance of Sorrow is where one realizes that nothing whatsoever lasts.

We may understand “Sorrow” as being a translation the Buddhist term dukkha, which is often translated as “suffering” (or “sorrow,” “misery,” “discontent,” “stress,” “dissatisfaction,” “anxiety,” etc.). In this way, the Trance of Sorrow represents an experiential understanding and appreciation of the First Noble Truth, which can be stated in many ways but ultimately means that “All things contain or are subject to suffering.”

The Trance of Sorrow helps to illustrate two points mentioned previously. Firstly, the “Trance of Sorrow” is called such by Crowley throughout his works, yet it is called the “Vision of Sorrow” in 777 and the “Vision of Universal Sorrow” elsewhere. This illustrates the point that “Trance” and “Vision” are terms that are often used interchangeably: one should not get too caught up in the words. Secondly, the Trance of Sorrow is a good example of how Trance is different from mere intellectual comprehension. One may intellectually grasp what has been said above – one may have previously encountered the First Noble Truth of Buddhism and grasped the idea being conveyed – yet the Trance of Sorrow goes beyond mere comprehension to a felt sense at the core of one’s being. The Trance involves an encompassing and even overwhelming sense of sorrow, dread, and even hopelessness. Although one can reach the Trance through intellectual contemplation, the Trance itself shows when this felt sense of certitude kicks in and one truly experiences the idea not merely as an idea but as an inescapable truth. A certain poetic explanation of this state can be found in Crowley’s “One Star in Sight” which begins with the lines, “Thy feet in mire, thine head in murk, / O man, how piteous thy plight, / The doubts that daunt, the ills that irk, / Thou hast nor wit nor will to fight— / How hope in heart, or worth in work? / No star in sight!”

To go further into the nature of the Trance of Sorrow: Nothing whatsoever lasts. You will inevitably die. Your family will die, your loved ones will die, your friends will die, your enemies will die, and all the people you’ve never known will all die: everyone will die. Every place you have been will change and pass away. The cycle of Life never stops; the Wheel of Samsara will never stop turning. Everything you know will eventually transform and perish.  The greatest joy and happiness you ever will achieve will eventually pass. No food, drink, idea, love, or anything else will ever truly satisfy you. Everything that you are striving for – all of your hopes, goals, and ambitions – will either remain unaccomplished or will be accomplished but will not last for long. No job lasts forever, no art piece lasts forever, no political change lasts forever, et cetera. Even if you were to become the most powerful and famous person on Earth, your memory will be distorted throughout time and eventually forgotten. If not within a few years, then it will happen in a few centuries; if not in a few centuries, it will happen when the human race no longer exists. While we may already know this to some extent and while one may grasp this idea while reading this essay, the Trance of Sorrow begins when it is truly felt and understood on a deep level that shakes the core of one’s very being.

In a sense, this Trance is one of the most crucial of all, for it is the Trance that leads one to tread the Path of the Great Work in the first place. Striving to attain the Light requires the acknowledgment that one is in Darkness. If one is completely content with oneself and one’s surroundings, there is no need to change anything or attain anything: this is the inertia of ignorance. Thus it has been said by Aleister Crowley that, “The Aspiration to become a Master is rooted in the Trance of Sorrow” (Little Essays Toward Truth, “Sorrow”) and also, “It is the Trance of sorrow that has determined one to undertake the task of emancipation. This is the energising force of Law; it is the rigidity of the fact that everything is sorrow which moves one to the task, and keeps one on the Path” (Eight Lectures on Yoga, “Niyama”). It is when one enters into this Trance that one determines to find a way to transcend it: one seeks to be liberated from the Wheel of Samsara in terms of Eastern phraseology; one seeks to find one’s immortal soul that is not subject to change, death, and sorrow in terms of Western phraseology. As Crowley once put it, one determines to enter upon the Path of “the Great Work, understanding thereby the Work of becoming a Spiritual Being, free from the constraints, accidents, and deceptions of material existence” (Magick in Theory & Practice, “Introduction and Theorems”).

As somewhat of a sidenote: In 777, the “Vision of Sorrow” is attributed to the 3rd Sephirah, Binah, and not the 10th, Malkuth. There is, in many ways, a resonance or harmony between Binah and Malkuth: they are both attributed to Heh’s in YHVH (the first Heh is attributed to Binah, the Mother, and the second or final Heh is attributed to Malkuth), and Malkuth is called the Daughter that is uplifted to the throne of Binah, the Mother (As in the 4th Aethyr of The Vision and the Voice, “And this is that which is written: Malkuth shall be uplifted and set upon the throne of Binah”). This shows that, although they are not the same, the Trance of Sorrow of Malkuth is related or harmonious with a Trance or Vision that is characteristic of Binah. In a sense, it is the Trance of Sorrow in Malkuth that gives one the impetus or motive to tread the Path of the Great Work that leads eventually to “crossing the Abyss” and landing in Binah as a Master of the Temple. To make the distinction clear, the Trance of Sorrow in Malkuth involves perceiving the insubstantiality or unsatisfactoriness of all phenomena and is therefore within the realm of duality; Binah is above the Abyss and therefore beyond duality and so not subject to “facts” or “rules” of the realm of duality. To distinguish between the two, the Trance related to Malkuth is called the “Trance of Sorrow” whereas that related to Binah is the “Trance of Compassion.” We should not get too far ahead of ourselves, though. The Path is tread step by step, and one should always seek to take the Next Step: first things first.

The Vision of Adonai / The Vision of the Holy Guardian Angel

The other Trance or Vision is called “The Vision of Adonai” or “The Vision of the Holy Guardian Angel.” Adonai is a name for God or the Lord that comes from Hebrew, and The Holy Guardian Angel is often called Adonai (for example, it is repeatedly named “Adonai” in Liber LXV, a Holy Book of Thelema). Again, it is not useful to get caught up in names: the point is that “The Vision of Adonai” and “The Vision of the Holy Guardian Angel” are two names for the same Vision.

Malkuth: The Trance of Sorrow & The Vision of Adonai

Malkuth: The Trance of Sorrow & The Vision of Adonai

The Vision of the Holy Guardian Angel is characterized by a certain awareness or perception of the Goal of the Path of the Great Work. One may get a glimpse of a certain state of consciousness that transcends the sorrow of duality, or one may even meet an aspect or form of Adonai in an astral vision or dream. Within the world of Darkness and sorrow, one catches sight of a Star that gives direction and hope: there is now “one star in sight.” In a way, the Vision of Adonai is a sort of answer to the Trance of Sorrow. Although one does not transcend the Trance of Sorrow, this Vision gives one the hope or notion of the possibility of transcending it. The Trance of Sorrow is the gravity that pulls one onto the Path that starts at Malkuth and the Vision of Adonai is the force that propels one forward to begin the climb upwards (so to speak).

To be clear: The Vision of the Holy Guardian Angel that is attributed to Malkuth is different from Knowledge and Conversation of the Holy Guardian Angel, which is attributed to Tiphareth (the 6th Sephirah). An analogy from the Golden Dawn may be useful to help explain. In the first initiation of the Hermetic Order of Golden Dawn, the “Neophyte” ritual, one is blindfolded to symbolize the darkness of ignorance. Eventually, the blindfold is removed and one is met with the sight of the Hierophant who symbolizes the Higher or True Self of the candidate. Crowley wrote:

“[The Adept] acclaims his Angel as ‘Himself Made Perfect’; adding that this Individuality is inscrutable and inviolable. In the Neophyte Ritual of G[olden] D[awn] the Hierophant is the perfected Osiris, who brings the candidate, the natural Osiris, to identity with himself. But in the new Aeon the Hierophant is Horus, therefore the Candidate will be Horus too.”
—Aleister Crowley, Liber Samekh, Point II, Part A, line 5

That is, one is given a glimpse of the goal – the True Self with whom one must become united and identified – but one has not yet attained thereto. As it is said, “the End of the ‘Path of the Wise’ is identity with Him” (“Temple of Solomon the King” in Equinox I:1). This shows how Malkuth reflects Kether in a sense (just as the grade 1°=10 has both the number of Kether,1, and Malkuth, 10), for the Goal can be grasped at the beginning of the Path, although one’s understanding of it is inherently limited by ignorance and misconception. One therefore sets upon the path to reach the Sun (the Sun or Sol is attributed to Tiphareth, the sphere where Knowledge and Conversation of the Holy Guardian Angel is attained, which is Kether “on a lower scale,” so to speak): the star is in sight and one is determined to reach it. When one has experienced the Trance of Sorrow and been granted the Vision of Adonai, one may truly be called a “neophyte,” a newly planted seed that may one day, if cultivated carefully and consistently, grow into a Flower of Truth.

→ Part 2 → ]

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Liber LXV parables

The Parables and Lessons of Liber LXV (part 1)

Liber LXV: The Heart Girt with a Serpent


Parables are succinct stories in prose or verse that illustrate a lesson of some sort. The most famous are those of Jesus such as the Good Samaritan, the Prodigal Sun, the Mustard Seed, the Friend at Night, et cetera. Liber LXV or Liber Cordis Cincti Serpente sub figura LXV is part of our Holy Books of Thelema, and it is full of symbolic teachings that resemble parables. As far as I know, no one beyond Crowley has set forth interpretations of Liber LXV, especially as parables.

Within his commentary on Liber LXV, Crowley uses the term “parable” several times, often saying things like a certain parable “requires no commentary: it is as lucid as it is sublime” or “Any comment would be impertinent: the signification of the Parable, deep though it be, is lucid as any passage in literature; and the language, exquisitely ornate as it is, a sublimity and a simplicity all its own. The moral value, in particular, challenges that of the boasted parables of the Gospels. Contrast their sectarianism, their triteness, and (too frequently) their moral obliquity with this masterpiece.” Other commentaries to parables within in Liber LXV are usually either vague or nonexistent. The reason for this is, perhaps, because of Christ’s attitude in using parables was that “those with ears to hear” will hear. Fortunately or unfortunately, it seems that the parables of Liber LXV are a bit more difficult to discern, at least at this young stage of Thelema’s growth. It may be that, once time has passed and the symbolism of the New Aeon is more widely understood, the parables will reveal themselves as plain as day, but – for the most part – a basic understanding of these supposedly “lucid” parables requires an understanding of the Hermetic Qabalah as well as familiarity with other works of Crowley’s and Thelema in general.

In this multi-sectioned essay I therefore wish to attempt to explain the meaning of several parables found within Liber LXV. This is largely because I have found them, after much study, to be as “sublime” as Crowley claimed they were, and I hope to develop the interest of Thelemites in studying the Holy Books of our most sacred Law.

The Parable of the Light and Colors

Adonai spake unto V.V.V.V.V., saying: There must ever be division in the word. For the colours are many, but the light is one. Therefore thou writest that which is of mother of emerald, and of lapis-lazuli, and of turquoise, and of alexandrite. Another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood. Therefore do ye fret yourselves because of this. Be not contented with the image. I who am the Image of an Image say this. Debate not of the image, saying Beyond! Beyond! One mounteth unto the Crown by the moon and by the Sun, and by the arrow, and by the Foundation, and by the dark home of the stars from the black earth. Not otherwise may ye reach unto the Smooth Point.”

Liber LXV, I:2-10

“Adonai spake unto V.V.V.V.V., saying:” Since I do not want to get into metaphysical minutia in this essay, for simplicity’s sake Adonai can be be understood as “God,” and “V.V.V.V.V.” is a name for the Master of the Temple, a very advanced Adept. Liber LXV therefore begins with this lesson from God to the Adept.

“There must ever be division in the word.” This “word” is the word of God, the Logos. A common idea in Thelema is that there is unity, but it is always expressed in a duality or multiplicity. This is very similar to the Tao that is always expressed in Yin and Yang. Crowley writes, “the Logos is essentially an Unity, although manifested through Vibration.”1

“For the colours are many, but the light is one.” This same idea, the unity of the Word is divided, is now expressed in a metaphor: Light is a single thing but it is expressed in a multiplicity of colors. This is a physical fact. It is also a fact that the world in general is perceived in a unique and particular way by each individual.

Therefore thou writest that which is of mother of emerald, and of lapis-lazuli, and of turquoise, and of alexandrite. Another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood.” These various stones simply symbolize light being reflected into various colors. We see that, because the colours are many, one writes in a certain way while another writes in a completely different way. That is, although the Light is one, each individual will only see the Light in a certain way. Crowley comments, “Each man sees Nature in his own particular way.”2

Therefore do ye fret yourselves because of this. Be not contented with the image.” Since men see the world in different ways, it causes fret and concern. Consider the plethora of arguments about the nature of God and the world that have caused everything from argument to slaughter throughout humanity’s history. God then tells the Adept to “be not contented with the image.” That is, although each individual sees different colors of the single Light, this is merely an image. Each individual should not be satisfied with their unique perception of the Light, i.e. the particular “image” that they see. If we become “contented with the image,” this means that we are satisfied with our own relative view of Truth rather than incorporating many perspectives from many different individuals. Through exploring more “colors” by understanding more perspectives, we come closer to apprehending that One Light that is expressed in the many colors or understandings. For example, if we want to know what “dog” means, and we come across a poodle, we can rest contented with the idea that dogs are poodles. If we do not rest content in this image and explore other forms of dogs, then we will see that our first image of “dog” was simply a partial representation of the entire truth. Eventually we will see that the idea of “dog” transcends any one particular image or manifestation. The same goes for Truth as reflected into different religions, philosophies, and individuals across the globe and throughout history. Crowley comments, “Each man sees Nature in his own particular way. What he sees is only an image.3

“I who am the Image of an Image say this. Debate not of the image, saying Beyond! Beyond!” Adonai or God is “the Image of an Image,” implying that even He (at least in speaking to the Adept in this Book) is simply one color or image of many. God counsels the Adept to “debate not of the image, saying Beyond! Beyond!” That is, we must not debate over the individual differences of our perception of Nature. We must go beyond individual or partial images to attempt to perceive that unified Light or Truth beyond all differences. Crowley comments, “Each man sees Nature in his own particular way. What he sees is only an image. All images must be ignored.”4 This shows a unity behind all religious and spiritual doctrines: every system is a reflected color of the One True Light. This same idea is expressed in Liber LXI vel Causae, “Now the Great Work is one, and the Initiation is one, and the Reward is one, however diverse are the symbols wherein the Unutterable is clothed.”5There are diverse symbols and systems to express the same Path and Goal of initiation or enlightenment. We must not rest contented in any one particular image or color of Truth, but we must instead go beyond all partial images.

A similar idea is expressed in the Holy Book known as Liber Porta Lucis sub figura X, “To you who yet wander in the Court of the Profane we cannot yet reveal all; but you will easily understand that the religions of the world are but symbols and veils of the Absolute Truth. So also are the philosophies. To the adept, seeing all these things from above, there seems nothing to choose between Buddha and Mohammed, between Atheism and Theism. The many change and pass; the one remains. Even as wood and coal and iron burn up together in one great flame, if only that furnace be of transcendent heat; so in the alembic of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all the systems of earth are consumed in the One Knowledge.”6 The same idea is expressed here with the added notion that the “zelator,” or spiritual aspirant, must simply strive to attain and ignore all images. If the aspiration is pure (not limited by particular images or symbols) and steadfast (blowing sufficiently upon the furnace of aspiration), these differences or varied colors are all “consumed in the One Knowledge,” the singular Light which is divided into the multiplicity of symbols or understandings of different individuals.

One mounteth unto the Crown by the moon and by the Sun, and by the arrow, and by the Foundation, and by the dark home of the stars from the black earth. Not otherwise may ye reach unto the Smooth Point.” The path of aspiration to Truth is now understood symbolically, as one image among many. The symbolism used is that of the Qabalistic Tree of Life. The idea is that one reaches Kether (“the Crown”) by the path of Gimel (“the moon”), the Sephirah of Tiphareth (“the Sun”), the path of Sagittarius (“the arrow”), by the Sephirah of Yesod (“the Foundation”), the path of Earth or Saturn (“the dark home of the stars”), and the Sephirah of Malkuth (“the black earth”). If these are all placed on the Tree of Life, one will see that they form a straight line up the Middle Pillar from the bottom (Malkuth) to the top (Kether). The idea is that one must aspire to the highest understanding of Truth in a pure and steadfast way, which was already mentioned in connection to the line from Liber Porta Lucis sub figura X. Crowley comments, “All images must be ignored; the adept must aspire single-heartedly to the Smooth Point.”7

SUMMARY: It is by necessity that the Truth is reflected into particular images for each individual. Metaphorically, each individual perceives the Light in terms of certain colors. We should not debate over these individual differences but, rather, go beyond all images. We therefore must aspire single-heartedly to the End, the Light that is beyond all multiplicity and images and symbols. The lesson is both interpersonal and personal. Interpersonally, the lesson is of tolerance: we must not debate over the various “images” or “colors” in which the Light is reflected into different individual’s understandings, i.e. the various religions and philosophies of the world. Personally, the lesson is of aspiring beyond all images: we must not rest content in any particular image or symbol of Truth but, rather, keep our aspiration steadfast unto the End.

1The Vision and the Voice, 28th Aethyr.

2Commentary to Liber LXV, I:2-11.

3Commentary to Liber LXV, I:2-11.

4Commentary to Liber LXV, I:2-11.

5Liber LXI vel Causae, line 5.

6Liber Porta Lucis sub figura X, lines 19-20.

7Commentary to Liber LXV, I:2-11.

Formulation of the Body of Light in Thelema

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

Formulation of the Body of Light in Thelema

NOTE: Written originally on January 5, 2010

  1. Imagine an image of yourself, standing in from of you.
  2. Transfer your consciousness to it.
  3. Rise upward.
  4. Invoking forces desired by the prescribed methods.
  5. Observe their appearance.
  6. Test their authenticity.
  7. Enter into conversation with them.
  8. Travel under their guidance to the particular part of the universe which you desire to explore.
  9. Return to earth.
  10. Cause the Body of Light to coincide spatially with the physical.
  11. Reconnect them, using the sign of Harpocrates.
  12. Resume normal consciousness.
  13. Record the experience.
  14. Test its value by the critical methods advocated in The Equinox.

based on Confessions, ch.26

Supplemental quotations

  • “…the results of our magical experiments are naturally and necessarily very distinct from those which we obtain by ordinary methods. To begin with we must build up an apparatus of examination, and this we do by discovering and developing qualities in our own structure which are suitable for the purpose. The first step is the separation of (what we call, for convenience) the astral body from the physical body… All Magical action may be classed as under the formula of progression from the “0” to the “2”; in other words it is complete extraversion. The aspiring Magician only analyses himself for the purpose of finding new worlds to conquer. His first objective is the astral plane; its discovery, the classification of its tenants, and their control.” (MWT, ch.LXXXIII)
  • “The proper method is as follows: — Develop the body of Light until it is just as real to you as your other body, teach it to travel to any desired symbol, and enable it to perform all necessary Rites and Invocations. In short, educate it. Ultimately, the relation of that body with your own must be exceedingly intimate; but before this harmonizing takes place, you should begin by a careful differentiation. The first thing to do, therefore, is to get the body outside your own. To avoid muddling the two, you begin by imagining a shape resembling yourself standing in front of you. Do not say: “Oh, it’s only imagination!” The time to test that is later on, when you have secured a fairly clear mental image of such a body. Try to imagine how your own body would look if you were standing in its place; try to transfer your consciousness to the Body of Light. Your own body has its eyes shut. Use the eyes of the Body of Light to describe the objects in the room behind you. Don’t say. “It’s only an effort of subconscious memory” … the time to test that is later on. As soon as you feel more or less at home in the fine body, let it rise in the air. Keep on feeling the sense of rising; keep on looking about you as you rise until you see landscapes or beings of the astral plane. Such have a quality all their own. They are not like material things — they are not like mental pictures — they seem to lie between the two. After some practice has made you adept, so that in the course of any hour’s journey you can reckon on having a fairly eventful time, turn your attention to reaching a definite place on the astral plane; invoke Mercury, for example, and examine carefully your record of the resulting vision — discover whether the symbols which you have seen correspond with the conventional symbols of Mercury.” (MiTP, ch.XXVIII)
  • “Travel also much in the Empyrean in the Body of Light, seeking ever Abodes more fiery and lucid.” (Aleph)

Love is the law, love under will.