The Book of Pleasure - The Psychology of Ecstacy,
THE BOOK OF PLEASURE (SELF-LOVE).
THE PSYCHOLOGY OF ECSTASY.
BY AUSTIN OSMAN SPARE.
The words God, religions, faith, morals, woman, etc. (they being forms of belief), are used as expreg different "means" as controlling and expressing desire: an idea of unity by fear in some form o nter which must spell bondage-the imagined limits; extended by science which adds a dearly paid nc t or height: no more.
Kia: The absolute freedom which being free is mighty enough to be "reality" and free at any time: thore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "meas"bt by the Ego being free to recieve it, by being free of ideas about it and by not believing. Te es sid of it (Kia) the less obscure is it. Remember evolution teaches by terrible punishments-tat oncptin is ultimate reality but not ultimate freedom from evolution.
Virtue: Pure Art
Vice: Fear, belief, faith, control, science, and the like.
Self-Love: A mental state, mood or condition caused by the emotion of laughter becoming the principlat allows the Ego appreciation or universal association in permitting inclusion before conception
Exhaustion: That state of vacuity brought by exhausting a desire by some means of dissipation when tood corresponds to the nature of the desire, i.e., when the mind is worried because of the non-fuflet of such desire and seeks relief. By seizing this mood and living, the resultant vacuity is snstie o the subtle suggestion of the Sigil.
DIFFERENT RELIGIONS AND DOCTRINES AS MEANS TO PLEASURE, FREEDOM AND POWER.
What is there to believe, but in Self? And Self is the negation of completeness as reality. No man heen self at any time. We are what we believe and what it implies by a process of time in the concpin creation is caused by this bondage to formula.
Actions are the expressions of ideas bound up in the belief; they being inherent are obscure, their ation indirect, easily they deceive introspection. Fruits of action are two-fold, Heaven or Hell,terUnity or Nothingness (Purgatory or Indifference). In Heaven there is desire for Women. Hell th dsie ntense. Purgatory is expectation delayed. Indifference but disappointment till recovery. Thn vril thy are one and the same. The wise pleasure seeker, having realised they are "different dereesof dsire and never desirable, gives up both Virtue and Vice and becomes a Kiaist. Riding the hark f hisdesir he crosses the ocean of the dual principle and engages himself in self-love.
Religions are the projection of incapacity, the imaginations of fear, the veneer of superstition, tharadox is truth, * while ofttimes the ornamentation of imbecility. As a virtue in the Idea to maxmz leasure cheaply, remit your sins and excuse them-is but ceremonial, the expression of puppetrytoth gverning fear. Yes! What you have ordained in your religiousness, is your very rack, imagine thughit e! The prospect is not pleasant; you have taught yourself! It has become inborn and yourbodyis snsitve.
* That God is always in Heaven or that the Almighty inconceivable emanates its conception or negatiommits suicide, etc.
Some praise the idea of Faith. To believe that they are Gods (or anything else) would make them suchving by all they do, to be full of its non-belief. Better is it to admit incapacity or insignificne han reinforce it by faith; since the superficial "protects" but does not change the vital. Theefrereect the former for the latter. Their formula is deception and they are deceived, the negatin o thir urpose. Faith is denial, or the metaphor Idiotcy, hence it always fails. To make their bndag mor secre Governments force religion down the throats of their slaves, and it always suceeds thos who scapeit are but few, therefore their honour is the greater. When faith perishes, the "Slf" shll com into ts own. Others less foolish, obscure the memory that God is a conception of theselves,and as uch subect to law. Then, this ambition of faith, is it so very desirable? Myself, Ihave notyet seena man wh is not God already.
Others again, and those who have much knowledge, cannot tell you exactly what "belief" is, or how toieve in what defies natural laws and existing belief. Surely it is not by saying "I believe"; tha r as long been lost. They are even more subject to bewilderment and distraction directly they opn her ouths full of argument; without power and unhappy unless spreading their own confusion, to aincogncythey must adopt dogma and mannerism that excludes possibility . . . . . . By the ilumintionof teir knowledge they deteriorate in accomplishment. Have we not watched them decay in rtion o ther expundings? Verily, man cannot believe by faith or gain, neither can he explain his kowledg unles born f a new law. We being everything, wherefore the necessity of imagining we are nt?
Be ye mystic.
Others believe in prayer . . . . have not all yet learnt, that to ask it to be denied? Let it be root of your Gospel. Oh, ye who are living other peoples lives! Unless desire is subconscious, ti ot fulfilled, no, not in this life. Then verily sleep is better than prayer. Quiescence is hidendeir, a form of "not asking"; by it the female obtains much from man. Utilize prayer (if you mut pay)as means of exhaustion, and by that you will obtain your desire.
Some do much to show the similarity of different religions; certainly by it I prove the possibility fundamental illusion, but that they never realise-or this Ukase they are the mockery, for how muhte regret! They suffer more conflict than the unenlightened. With what they can identify their on elsin of fear they call truth. They never see this similarity and the quintessence of religions thir wn overty of imagination and religion's palliation. Better is it to show the essential diffrenc of eligons. It is as well to know that various means; is not their object to deceive and govrn? Srely hen, or the attainment of the transcendental, God and religion should have no place.
Some praise truth so-called, but give it many containers; forgetting its dependence they prove its rionship and paradox, the song of experience and illusion. Paradox is not "truth", but the truth ta nthing can be true for a time. What supersedes paradox and its implicit ("not necessary"), I wil ak te foundation of my teaching. Let us determine the deliberative, "the truth" cannot be dividd. elflov only cannot be denied and is Self-love as such when paradoxical, under any condition, hnce t alne i truth, without accessories complete.
Others praise ceremonial Magic, and are supposed to suffer much Ecstasy! Our asylums are crowded, thage is over-run! Is it by symbolizing we become the symbolized? Were I to crown myself King, shoudIb King? Rather should I be an object of disgust or pity. These Magicians, whose insincerity is her afty, are but the unemployed dandies of the Brothels. Magic is but one's natural ability to atrat wthot asking; ceremony what is unaffected, its doctrine the negation of theirs. I know them ell nd teir reed of learning that teaches the fear of their own light. Vampires, they are as the ery lce inattration. Their practices prove their incapacity, they have no magic to intensify the ormal,the jo of a hild or healthy person, none to evoke their pleasure or wisdom from themselves.Their mthods dpendingon a morass of the imagination and a chaos of conditions, their knowledge obained wih less dcency thn the hyena his food, I say they are less free and do not obtain the satifaction o the meanst among nimals. Self condemned in their disgusting fatness, their emptiness ofpower, witout even te magic ofpersonal charm or beauty, they are offensive in their bad taste andmongering fr advertiseent. The fredom of energy is not obtained by its bondage, great power not b disintegraton. Is it no because ourenergy (or mind stuff) is already over bound and divided, tha we are not cpable, let alne magical?
Some believe any and every thing is symbolic, and can be transcribed, and explain the occult, but oft they do not know. (Great spiritual truths?) So argument a metaphor, cautiously confusing the obiu hich developes the hidden virtue. This unnecessary corpulency, however impressive, is it not dsgstng (The Elephant is exceeding large but extremely powerful, the swine though odious does not ree th cotempt of our good taste.) If a man is no hero to his servant, much less can he remain a ysti in he ees of the curious; similarity educates mimicry. Decorate your meaning, however objectonabl (as act),after you have shown your honesty. Truth, though simple, never needs the argument f confsion fr obscrity; its own pure symbolism embraces all possibilities as mystic design. Take our stad in comonsens and you include the truth which cannot lie; no argument has yet prevailed. erfect poportionsuggest o alteration, and what is useless decays.
They reject all the modern symbolism*(1) and reach an absurd limit very early. Not counting on chang) and (at times) the arbitrary nature of symbolism or the chance of a preserved folly, by their aoto of the traditional without a Science, as having reading to the present, their symbolism is chotc ndmeaningless. Not knowing the early rendering, they succeed in projecting their own meagrenes b ths cnfusion, as explaining the ancient symbols. Children are more wise. This conglomeration f aniquiy deayed, collected with the disease of greed-is surely the chance for charity? Forgettin trumery ieas, earn the best tradition by seeing you own functions and the modern unbiassed. Somepraisethe beief ina moral doctrinal code, which they naturally and continually transgress, and neer obtan theirpurpose Given the right nature, they succeed fairly in their own governing, and arethose mot health, sane ad self-pleased. It may be called the negation of my doctrine, they obtaintolerablesatisfacton, wheres mine is complete. Let him tarry here, who is not strong for the grea work. In reedom he ight be lot. So fledge your wings fearlessly, ye humble ones!
*(1) All means of locomotion, machinery, governments, institutions, and everything essentially moders vital symbolism of the workings of our mind, etc.
*(2) The symbol of justice known to the Romans is not symbolic of Divine, or our justice, at least necessarily or usually. The vitality is not exactly like water-nor are we trees; more like ourselvs hch might incidentally include trees somewhere unlearnt-much more obvious in our workings at pesnt
Others say knowledge only is eternal, it is the eternal illusion of learning-the Ukase of learning wwe already know. Directly we ask ourselves "how" we induce stupidity; without this conception wha stere we could not know and accomplish? Others for concentration, it will not free you, the mindcocevig the law is bondage. Arrived at that, you will want deconcentration. Dissociation from allides bt oe is not release but imaginative fulfilment, or the fury of creation. Others again, thatall hing areemanations of the Divine Spirit, as rays from the Sun, hence the need of emancipation Veriy, thngs ae of necessity through their conception and belief. Then let us destroy or change oncepton, an emptythe belief.
These and many other doctrines, are declared by me as the perpetuators of sin and illusion. Each and depending on a muddled implication, obscuring, yet evolved from the duality of the consciousnessfrteir enjoyment. In fear they would vomit hot blood were they to see the fruits of their actionsan peaures. Thus believing in widely different doctrines, they are of the dual principle, necessay prasteson each other. Like drugs and the surgeon's knife, they only annul or at best remove an ffec. Thy donot change or remove the fundamental cause (the law). "Oh, God, thou art the stagnantenvirnment" Allis quackery: these religions whose very existence depend on their failure, are so ull ofmiseryand cofusion, have only multiplied arguments, as full of argument as they are evil, s crowde with nn-essenials, being so barren of any free pleasure in this life or another, I cannotuphold teir doctines. Thir criterion for enjoyment-death! Better it were a man renounce them all,and embrae his owninvincibl purpose. He cannot go further, and this is his only release. By it hemay put hi pleasure here he wil, and find satisfaction.
THE CONSUMER OF RELIGION
Kia, in its Transcendental and Conceivable Manifestation.
Of name it has no name, to designate. I call it Kia I dare not claim it as myself. The Kia which canexpressed by conceivable ideas, is not the eternal Kia, which burns up all belief but is the archtp f "self," the slavery of mortality. Endeavouring to describe "it," I write what may be but notusaly-alled the "book of lies"*(1). The unorthodox of the originable-a volant "sight," that conves smehw b the incidental, that truth is somewhere. The Kia which can be vaguely expressed in word is he "eithr-Neither," the unmodified "I" in the sensation of omnipresence, the illumination symolicaly trnscried in the sacred alphabet, and of which I am about to write. Its emanation is its wn intnsity,but no necessariness, it has and ever will exist, the virgin quantum-by its exuberanc we hav gainedexistene. Who dare say where, why and how it is related? By the labour of time the oubter ihabits hs limit.Not related to, but permitting all things, it eludes conception, yet is te quintesence of cnception s permeating pleasure in meaning. Anterior to Heaven and Earth, in itsaspect tha transcend these, bu not intelligence, it may be regarded as the primordial sexual priniple, the iea of pleasre in self-ove. Only he who has attained the death posture can apprehend ths new sexualty, and its lmighty lovesatisfied. He that is ever servile to belief, clogged by desie, is identifed with such nd can see bu its infinite ramifications in dissatisfaction*(2). The prgenitor of itslf and all thigs, but resembing nothing, this sexuality in its early simplicity, emodies the everlsting. Time hasnot changed it,hence I call it new. This ancestral sex principle, ad the idea of sef, are one and te same, this samness its exaction and infinite possibilities, theearly duality, th mystery of mysteies, the Sphinx a the gates of all spirituality. All conceivabl ideas begin and ed as light in its motion, the ecstas which the creation of the idea of self indces. The idea is unty by the formula o self, its necessar reality as continuity, the question of ll things, all this niverse visible and nvisible has come ou of it. As unity conceived duality, i begot trinity, begottetragrammaton. Dualiy being unity, is tim, the complex of conception, the eernal refluctuation tothe primeval reality i freedom-being trinityof dualities, is the six senses the five facets of sexprojecting as environmet for self-assimilationin denial, as a complete sexality. Being tetragrammaon of dualities is twelvfold by arrangement, thehuman complex, and may becalled the twelve commandents of the believer. It magines the eternal deciml, its multiplicity emracing eternity, from whic spring the manifold forms which constitute existenc. Vitalized by the reath of self-love, life isconscious of one. Self bein its opposing force, is altrnately conflict harmony, life and death. Thse four principles are one ad the same-the conception cosidered as th complete "self" or consciousess-hence they may be blendedinto unity and Symbolized. On form madeby two, that is three-fold andhaving four directions.
*(1) About this "Self"; all conception is the dual principle, the law which is its conception.
*(2) The unmodified sex principle refracted through the dual principle emanates the infinite varietyemotions or sexualities, which may be called its ramifications.
The Transcendental Law, the Law and Testament of the "New."
The law of Kia is its own arbiter, beyond necessitation, who can grasp the nameless Kia? Obvious butntelligible, without form, its design most excellent. Its wish is its superabundance, who can assr t mysterious purpose? By our knowledge it becomes more obscure, more remote, and our faith-opacty Wthut attribute, I know not its name. How free it is, it has no need of sovereignty! (Kingdomsarether on despoilers.) Without lineage, who dare claim relationship? Without virtue, how pleasin in ts mral elf-love! How mighty is it, in its assertion of "Need not be-Does not matter"! Self-lve incomplte pespective, serves its own invincible purpose of ecstasy. Supreme bliss simulating opositin is is balace. It suffers no hurt, neither does it labour. Is it not self-attracting and idependet? Assuedly wecannot call it balance. Could we but imitate its law, all creation without cmmand wold uniteand serv our purpose in pleasure and harmony. Kia transcending conception, is uncanging an inexhausible, thee is no need of illumination to see it. If we open our mouths to speakof it, it s not of i but of ou duality, mighty though it be in its early simplicity! Kia without onceiving, roduces itsrendezvous s the fulness of creation. Without assertion the mightiest energ, without smllness it ma appear the east among things. Its possession ours without asking, its beng free, the nly thing tha is free. Witout distinction, it has no favourites, but nourishes itsel. In fear all reation pays hmage-but does ot extol its moral, so everything perishes unbeautifull. We endow ourslves with the pwer we concieveof it, and it acts as master-*, never the cause of eancipation. Thusfor ever from "slf" do I fashionthe Kia, without likeness, but which may be regared as the truth. rom this consultaion is the bondag made, not by intelligence shall we be free. Te law of Kia is it ever original purose, undetermined,without change the emanations, through our onception they mateialize and are of tat duality, man taks this law from this refraction, his ides-reality. With whatdoes he balance his cstasy? Measure for easure by intense pain, sorrow, and mseries. With what hisrebellion? Of necessiy slavery! Duality isthe law, realization by suffering,relates and opposes byunits of time. Ecstasyfor any length of timeis difficult to obtain, and labured heavily for. Varios degrees of misery altrnating with gusts of peasure and emotions less anxous, would seem the condtion of consciousness an existence. Duality in sme form or another is conciousness as existence. I is the illusion of time,size, entity, etc.-the wold's limit. The dual pinciple is the quintessenc of all experience, no ramfication has enlarged its arly simplicity, bu is only its repetition, moification or complexity, neer is its evolution complet. It cannot go frther than the experience ofself-so returns and unites aain and again, ever an anti-limax. For evr retrogressing to its originl simplicity by infinite compication is its evolution. No an shall uderstand "Why" by its workings Know it as the illusion that mbraces the learning of all exstence.The most aged one who grows no iser, it may be regarded as themother of all things. Thereforebelive all experience to be illusion and the law of duality. As spac pervades an object both in and u, similarly within and beyond thi ever-changing cosmos, there is tis secondless principle.
* By scores of incarnations, our eventual "self" is derived from the attributes with which we endow God, the abstract Ego or conceptive principle. All conception is a denial of the Kia, hence we ar t pposition, our own evil. The offspring of ourselves, we are the conflict of what we deny and aset f he Kia. It would seem as though we cannot be too careful in our choice, for it determines te bdy e ihabit.
SOLILOQUY ON GOD-HEAD.
Who ever Thought Thus?
Something is causing Pain and something energizes the Agony: may it not be caused through the latenta of Supreme Bliss? And this eternal expectation, this amassing of ornament on decay, this ever-aiigthought-
is coincidental with the vanity preceding death? O, squalid thought from the most morbid spleen how I devour thee and save my Soul? Ever did it answer back-"Pay homage where due: the Physician is teLr of existence!" This superstition of medicine-is it not the essence of cowardice, the agent ofDeth
Strange no one remembers being dead? Have you ever seen the Sun?-If you have then you have seen nothdead-in spite of you different belief! Which is the more dead "you" or this corpse? Which of you a h greater degree of consciousness? Judging by expression alone-which of you appears enjoying Lie os? ay not this "belief" in death be the "will" that attempts "death" for your satisfaction, bu ca gie yu no more than sleep, decay, change-hell? This constant somnambulism is "the unsatisfactry."
You disbelieve in Ghosts and God-because you have not seen them? What! You have never seen the mockihosts of your beliefs?-the Laughing Bedlam of your humility or Mammon-your grotesque Ideas of "Sef?Ya, your very faculties and your most courageous Lies are Gods! Who is the slayer of your Gods-uta od
There is no proof that you existed before? What an excuse! No one has returned to tell us? What a dag advocate! You are but what you were-somehow changed? You are the case Prima Facie that you are enanated to perhaps anything? "Perhapses" are possible! Can you do differently to what you do? NeershllI tire of asserting that you constantly do differently!
What is the "ugliness" that offends? Is it the vague knowledge that you will have to change your minat you are germinating what you contain? You are always remembering what you forgot; to-day may b h ay of reckoning-of believing by force what you disbelieved? Now if to-day is yesterday in all utapeaances-then to-morrow also is to-day- the day of decay! Daily is this universe destroyed, tht i wh yo are conscious! There is no Life and Death? Such ideas should be less than comic.
There is no Duality?
You are conscious of the gay Butterfly you observe and are conscious of being "You": the Butterfly inscious of being "itself," and as such, it is a consciousness as good as and the same as yours, ie,o you being "you." Therefore this consciousness of "you" that you both feel is the same "you"?
Ergo, you are one and the same-the mystery of mysteries and the most simple thing in the world to untand! How could you be conscious of what you are not? But you might believe differently? So, if yuhr the Butterfly you hurt yourself, but your belief that you don't hurt yourself protects you frm ur-fr a time! Belief gets tired and you are miserably hurt! Do what you will-belief is ever itsownincnsitency. Desire contains everything, hence you must believe in everything-if you believe a all Belef sems to exclude commonsense.
There is no doubt about it-this consciousness of "Thee" and "Me" is the unwelcome but ever ready torr-yet it "need not be so" in any sense! Is it not a matter of Fear? You are fearsome of entering e f Tigers? (And I assure you it is a matter of righteousness-(inborn or cultured)-whether you ete vlutarily or are chucked in, and whether you come out alive or not!) Yet daily you fearlessly nte des ihabited by more terrible creatures than Tigers and you come out unharmed-why?
Great scientists are finding out the death-dealing properties of the microbes they discover we breatand which according to their canons should destroy; we should be already dead? Have faith! The caoso science are quite correct, they do not disappoint the doubt! Our greater familiarity-"this imule o nowledge" will certainly bring us the disease and death they give! And also give us in compnsaionther powers of destruction! For the destruction of whom? Things will be squared! Is this th vale ofthe ill? This "will to power"-how life preserving! How furthering of discriminate selectin! Ho pleaing! ost noble explorers! O, you scientists-go on discovering the Bottomless Pit! When ou aresoddenwith sience-the lightning will thunder out the murder? New hope will be born? New cretures fr the crcus? (he conception of) God-head must ever evolve its inertia for transmutation toits veryoppositebecause t contains it!
The master must be the painful learner of his stupidity?
The idea of God ever means the forgetfulness of supremacy and Godliness. So must be supplanted by feeh?
There is no Atheist, no one is free from auto-biography, there is no fearless pleasurist?
The conception is the absence of its indisputable reality within! When the conception is memorial ingetfulness-it may be the chance of its reality for you?? When the prayer-(you are always praying)hstansmutated to its Blasphemy-you are attractive enough to be heard-your desire is gratified! Wht smesault of humility!
Whether God is projected as master by fear or as the dweller within by love Gods we are all the timeat is why divinity is always potential. Its constant generation, the eternal delay-is life. This nyo the Master or Creator-the ultimate hope to follow in manner is also existence and the forfeitreof"Lfe"!
There is no scientific fact, it ever implies its opposite as equal fact, this is the "fact." Then whouble to prove anything a fact? This vain hope to prove finality is death itself, so why humbug te"eire"? You have proved (by mathematics!) the sun to be so many millions of miles away from you-ouwil ow improve its efficiency! Nature-that impulse to the antitheses of your truths, will earlyproe (y mthematics and whenever you like!) that the Sun does not exist at all! Or if you wish-it ill roveconcusively that the Sun is millions of millions of miles further away or millions of mils neaer thn youonce thought! Most extraordinary thinker! These facts and many others are already now tothe buterfly the lice, the insects-and perhaps yourself? Whose senses are the more true-yous or th house-ly's? Yu will eventually adopt their vision-their thoughts and wisdom-you were suchonce? Yo are suc now buthave not awakened them-you will be such again in power! Wondrous progress Most mertorious acomplishmnts! Most merciless! Progress should be closely examined and what you ave gainedby the conenience ofscience.
A thought for perspective-you are always what you most wish-the prospective! Your desire is to live rding to your desire, and this you are always realizing! Most noble sentiment!-you are "it" alreay"h satisfied"-"the desireless"-"the real thing"! You are drunk with it.
There is no illusion but consciousness! This consciousness is ever the smiling monument commemoratinhether you ever really enjoyed Life"!
The God of the "Will" is the command to obey, its Justice everyone fears-it is a Sword-your desert fbedience! "Will" is the command to believe, your will is what you have believed actively willing h eief for you! You think when "it" wishes! "Will" is complication, the means of a means. Call ths il fee or not-beyond will and belief is Self-love. I know of no better name. It is free to belive hatit esires. You are free to believe in nothing related to belief. The "Truth" is not difficut toundestan! The truth has no will-will has no truth! Truth is "will" never believed-it has no tuth! Couldbe"-i the immediate certainty! This haunting Sphinx teaches us the value of the "will t anythng"? Ten thee is no graver risk than Absolute Knowledge-if little is dangerous-what about Onisciene? The lmightypower has no accessories!
Science is the accursed doubt of the possible, yea, of what does exist! You cannot conceive an imposlity, nothing is impossible, you are the impossible! Doubt is delay-time-but how it punishes! Notigi more true than anything else! What are you not-you ever answered truthfully?
You tyrannise over yourself, so constantly forget what you remember; you resist sense objects and shesistance to the faculties by believing or not. These faculties are as numerous as the atoms you aent yet seen, and they are as endless as the number one-they come into life at will. You adopt afe a atime- knowledge you speak through them- did you but understand your grammar those you disow spak oudr than your words! I would not believe the wisdom of the Almighty.
Belief is ever its own tempter to believe differently; you cannot believe freedom but you may be frerom belief? Neither can you believe the "Truth" but you need not compromise yourself. The way of iei not by "means"-these doctrines-my doctrines even though they allow the self-appointed devoteetoemlae my realization- may I ever blush! The man of sorrows is the Teacher! I have taught- wouldI tachmyslf or thee again? Not for a gift from Heaven! Mastership equals learning- equals constan unlarnig! Amighty is he who has not learnt and mighty is the babe- it has only the power of assiilatig!
The most solecistical of fools now asks-"how can we escape the inevitable evolutions of conception-al is ever conceiving"? My answer shall permit all means, all men, all conditions. Listen, O, God htat, yet would be God. When the mind is nonplussed- capability to attempt the impossible becomesknwn b that most simple state of "Neither-Neither" the Ego becomes the Silent Watcher and knows aoutit ll!The "Why" and "How" of desire is contained within the mystic state of "Neither-Neither" nd cmmonsens proves it is the milk state, most nutritious! Clownish that I am- yet all my ideas hve coe outof it(and, my friend, all yours), but ever have I been a sluggard- an old sinner who wold seeothersalmighy before himself.
THE DEATH POSTURE
Ideas of Self in conflict cannot be slain, by resistance they are a reality- no Death or cunning hasrcome them but is their reinforcement of energy. The dead are born again and again lie in the wom fcnscience. By allowing maturity is to predicate decay when by non-resistance is retrogression t erl smplicity and the passage to the original and unity without idea. From that idea is the formla f nn-rsistance germinating "Does not matter- please yourself."
The conception of "I am not" must of necessity follow the conception of "I am," because of its grammas surely in this world of sorrow night follows day. The recognition of pain as such, implies theie f pleasure, and so with all ideas. By this duality, let him remember to laugh at all times, reogiz al things, resist nothing; then there is no conflict, incompatibility or compulsion as such.
Transgressing Conception by a Lucid Symbolism.
Man implies Woman, I transcend these by the Hermaphrodite, this again implies a Eunuch*(1); all thesnditions I transcend by a "Neither" principle, yet although a "Neither" is vague, the fact of conevn it proves its palpability, and again implies a different "Neither."*(2)
But the "Neither-Neither" principle of those two, is the state where the mind has passed beyond concon, it cannot be balanced, since it implies only itself. The "I" principle has reached the "Does o ater- need not be" state, and is not related to form. Save and beyond it, there is no other, threor i alone is complete and eternal. Indestructible, it has power to destroy- therefore it aloneis ruefredom and existence. Through it comes immunity from all sorrow, therefore the spirit is ectasy Renuncig everything by the means shown, take shelter in it. Surely it is the abode of Kia? Tis haing oce ben (even Symbolically) reached, is our unconditional release from duality and time-believ this o be tue. The belief free from all ideas but pleasure, the Karma through law (displeaure) spedily ehausts tself. In that moment beyond time, a new law can become incarnate, without te paymen of soro, every ish gratified, he*(3) having become the gratifier by his law. The new lawshall be he arcanaof the mytic unbalanced "Does not mattter- need not be," there is no necessitaton, "pleas yourself"is its cred.*(4)
In that day there can be deliberation. Without subjection, what you wish to believe can be true. "He) is pleased by this imitation, the truth revealed to me by all systems of government but is himsl noverned; Kia, the supreme bliss. This the glorious Science of pleasing one's self by a new agremnt te art of Self-love by recognition, the Psychology of ecstasy by non-resistance.
*(2) They being dual have analogy to certain early sex principles in nature. They are carried furthe the sacred alphabet, being too abstruse to explain by orthodox words and grammar.
*(3) The Ego.
*(4) The belief ever striving for denial- fulness by multiplication, is kept free by retention in th
*(5) "He", the Ego, now becomes the "Absolute."
The Ritual and Doctrine
Lying on your back lazily, the body expressing the condition of yawning, suspiring while conceiving miling, that is the idea of the posture. Forgetting time with those things which were essential- elcing their meaninglessness, the moment is beyond time and its virtue has happened.
Standing on tip-toe, with the arms rigid, bound behind by the hands, clasped and straning the utmoste neck streched- breathing deeply and spasmodically, till giddy and sensation comes in gusts, givsehustion and capacity for the former.
Gazing at your reflection till it is blurred and you know not the gazer, close your eyes (this usualappens involuntarily) and visualize. The light (always an X in curious evolutions) that is seen sol e held on to, never letting go, till the effort is forgotten, this gives a feeling of immensit (hih ees a small form ), whose limit you cannot reach. This should be practised before experincig te fregoing. The emotion that is felt is the knowledge which tells you why.
The death posture is its inevitability accelerated, through it we escape our unending delay by attact, the Ego is swept up as a leaf in a fierce gale- in the fleetness of the indeterminable, that wihi always about to happen becomes its truth. Things that are self-evident are no longer obscure,asbyhi own will he pleases, know this as the negation of all faith by living it, the end of the daliy o th consciousness. Of belief, a positive death state, all else as sleep, a negative state. t isthe ead ody of all we believe, and shall awake a dead corpse. The Ego in subjection to law, seks iertio in seep and death. Know the death posture and its reality in annihilation of law- the scensin fromdualit. In that day of tearless lamentation the universe shall be reduced to ashes . . ut he ecapes the judgment! And what of "I," most unfortunate man! In that freedom tere is n necessiation, wat dare I say more? Rather would I commit much sin than compromise myself There ar many preiminary eercises, as innumerable as sins, futile of themselves but designative f the ultiate means.The death osture in the reduction of all conception (sin) to the "Neither-Neiher" till te desire iscontentmentby pleasing yourself. By this and by no other are the inertia ofbelief; the estoration o the new sexality and the ever original self-love in freedom are attained The primordil vacuity (orbelief) is no by the exercise of focussing the mind on a negation of al conceivable tings, the idenity of unity ad duality, chaos and uniformity, etc., etc., but by doig it now, not eentually. Percive, and feel wihout the necessity of an opposite, but by its relatie. Percieve ligh without shadow y its own colouras contrast, through evoking the emotion of laugher at the time ofecstasy in union,and by practice tll that emotion is untiring and subtle. The la or reaction is deeated by inclusion Were he to enjoy n hundred pleasures at a time, however muchhis ecstasy, he doe not lose, but grea increase takes plae. Let him practise it daily, accordingl, till he arrives atthe centre of desire He has imitated thegreat purpose. Like this, all emotion should find equipois at the time of emanaion, till they becomeone. Thus by hindering belief and emen from conception, hey become simple and osmic. By its illuminaion there is nothing that canno be explained. Certainl I find satisfaction inecstasy. I have now tol you a secret of great impor, it was known to me in hildhood. Even by sedulosly striving for a vacuiy of belief, one is cosmi enough to dwell in the inermost of others and enjy them. Among men few kno what they really belive or desire, let him begi, who would know, by locatng his belief till he seeshis will. Existing s dual, they are identical n desire, by their duality here is no control, for wil and belief are ver at variance, and each wold shape the other to its ens, in the issue neither winsas the joy isa covert of sorrow. Let him uite them.
THE CLOUDY ENEMIES BORN OF STAGNANT SELF-HYPNOTISM.
Natural belief is the intuition that compels belief through that which is experienced reacting, and nating in turns; everything has to associate itself through its definite emotion, stimulated by toei harmony; those discordant, lose cogency and inhibit. So by its own workings belief is limitedan dtemined for you. The majority of our actions can be traced back to a subconscious desire (forfredom inconflict with habit, an obedience to inherent fatalism which hangs on "good and bad" actons lreay comitted (in past existence) against a preserved morality* and whose reaction gives expessio as sontanity, involuntariness, autonomy, the deliberate, etc., as the chance arises. The ret is de to aconfliting traditional moral doctrine that has become constitutional (partly adopted o gover and tie this eaction). In its origin, an idea of what was then considered conveniently god and ba . . . . To maximize pleasure by an arbitrary compromise of abstention and perforance of dsire feard. Assimiated by the deceit of its divine origin, its tenets are reward for obeience, punshment fortransgresson, both holding good for all time (this world and another). This oral code i a dramatisd burlesqueof the conceptive faculty, but is never so perfect or simple in hat it allow latitude fo change in ay sense, so becomes dissociated from evolution, etc; and thisdivorce losesany utility ad of necessit for its own preservation and the sympathy desired, evolve contradiction or a complicaion to give reationship. Transgressing its commandments, dishonesty sows us its iniqity, for our jutification; or imultaneously we create an excuse or reason for the in by a distortin of the moral cde, that allows ome incongruity. (Usually retaing a few unforgiveble sins- and an nwritten law.) Ths negative confesion is a feigned rationalism that allows advenitious excuses . . . . a processof self-deception o satisfy and summarily persuade yourself o righteousness. Wha one among us has ay excuse but self-lve? We do not create or confess a moraliy that is convenient that lends itself t growth, and remainssimple, that allows transgression witout excuse or punishmnt. It would be wise nd commonsense to do o, whatever the state of affairs i your mind. Nature evetually denies that whih it affirms: Through ermanent association with the sme moral code we help dsire to transgress. Desre of those things denid, the more you restrict themore you sin, but desireequally desires preservaion of moral instinct, s desire is its own conflit (and weakly enough). Hae no fear, the Bull of eath has long had nothing t do with your unclean onscience, your stagnant ieas of morality. The microe alone would seem withoutfear!
* The elemental morality or fear of displeasing.
The Complexity of the Belief (Know Thyself).
The nature of belief equals all possibilities ultimately true by identification through culture to aea of time, so what is not timely is not true, and what is not true, prognostication. Thought of n hng, implies the possibility of another idea as contradicting but not dissociated, belief is tomae on" more convincing. The condition of belief is the denial or limit imposed on the capabilityof he itaity. To believe at all as such is a concentration and schooling to exclude the implied b adotinga hyothesis or faith that reflects non-worryingly or deceitfully rationalizes the rejecte. Truh is ot th truth of formula.
The centre of belief is love for one's self, projecting environment for fulfilment but allowing its ortion to simulate denial, an ambition to become ulterior to self-desire, but you cannot get furte hn the centre, so one multiplies (believes) in order to be more unaware of the fundamental. Nowths efsal to believe what one believes and exactly as one believes, is the first condition for al thse ho re in desire in any sense whatsoever; the man who is in love perforce becomes a liar, sef-hynotied b his morbid ornamentation. You know the results. . . . .You can only "truly beliee" on thin, yetits implexion is essential (as the truth seems to kill*), so the imagined goes on or eve. The maginaion learns that the idea is its compulsion. To explain the "why" of belief (or f anythng else, we mut transcend its schism. By entire consciousness in how the self loves is themeans. A we imitte this aw of duality in all our processes of believing, it is not so simple as i seems. Wo has trasgressed he law of conception? Who has no fear? Yet by this sin, is the scientil of what etermines he Schetic Gracefully compelling or expecting disappointment at the time of dsire is themeans of loating its dceit, a consciousness that alone gives the chance of inquiry. Beond it is soething arbitary, the pauer, the ordainer of law, imitating it by "reason" is but damnng the conseqences. Reasonis belief, beief is fear of one's capability, the faith that you are no even all the onders of creaion, let alonethe possibility of being the creator. It is delay . . . . Belief wll earns the terible hatred ofthe vitality. Belief is not freedom. Belief creates ts necessary exprience, progressgerminates in rerogression. Consider the reality is somewhere: an your belief may e too small for is habitation. Oh,ye of much faith in God, merge into it by the orship of self! Ah foolish man, worsip the glorious infreedom. When death approaches the faith inGod and desire of wman will not save yu, what are their ue when withering and decay sets in and te body is an object f disgust? And what s the use of knowlede and charity when reality is known? nsheathe the sword ofself; ideas of the Alighty should be constntly slain and righteousness shoul be inquired into.
* And does kill when feared.
Whosoever shall study his true nature a little, him does the "self" investigate with his extraordinaonduct. He can compel anything without offending. As the tendency of the most lustful ceases befoepbicity and death, so do morals and faith before the perfect bliss. A glimpse of the truth is bon f urty of love: when the desire is without fear, when it does not desire possession. When the tougt i fufilled by vision. The fire that is all pleasure is loosed at his will, he is attraction,the ynosre o women. When the believing principle is devoid of faith, as sterile of possessing ides of od - e is ndestructible. Only when there is no fear in any form is there realisation of idenity wih realty (fredom). For them there is no danger in negligence, there being no discrimination For hi who isconscios of the slightest differentiation there is fear. So long as there is percepion of slf-reproch or coscience, there is pain germinating: there is no freedom. He who believes nything h perceive or imagies, falls into sin. By believing without feeling perturbation, forgettng ideas o external nd interna, he regards everything as self, and is the consciousness of non-reistance, ha no horizon he is free On seeing the star-lit eyes and rosebud mouths, the breasts andloins of beatiful women,you become lvingly attached, but if you fear, consider constantly that thy are merely he charred flsh and bones f yourself after the torture. The space between the eterna and "self," i it not a mora doctrine? By nbelieving all one believes and sedulously without anxity not believin (by the "Neithr-Neither" procss), the principle becomes simple and cosmic enough o include what yu are always desring, and you ar free to believe what was impossible. The desire s so mighty, it aks no permission,and suffers no cosequences, but the ecstasy of its possession. gainst it nothing an prevail, it burs up, as celluloidcast into the furnace- the old folly of proising things on behlf of an imagined "nother." At hand isthe freedom of Heaven, the Way, the Trut, and the Light, andnone dare say this o himself but by me, n Truth I alone am "Self," my will unonditioned, is magica. Those who have live much in their naturewill in some degree be familiar wih such a sensation, por though it be.
PREFACE TO SELF-LOVE
Let us be honest! Thou art "that," supreme in freedom, most desirable, beyond desire, untouched by tix stupifiers. The sexuality labours, so Death may harvest by desire. The elusive fancies of the essare dangerous, because of the righteousness you have learned to obey and control them by. Hellfie urs because you "conceived"; and will cease to hurt when you identify the Ego with all the posiblites f its qualities by believing as the "Neither-Neither" process. You are fire yet you are corced! ecaue you have "willed" belief (differently or not makes no difference); the cycle of belef gos on nd alays obliges, so one day you must believe differently and the fire will no longer hrt- yo are sved? Tere are other means of hurting you?
In that state which is not, there is no consciousness in any sense that thou art "that" (Kia), whichsuperb, beyond the range of definition: there is no temptation of freedom, "it" was not the causeo vlution. Hence "it" is beyond time, consciousness or unconsciousness, everything or nothingness ec. tis I know through the "Neither-Neither" which is automatically beyond every conception, eve fre i evry sense. Perhaps "it" may not be obscure by continual afterthought and vaguely felt thrugh he hnd o innocence- but whoever understands such simple meanings? "It" is never perceived, beng th impeceptile Ecstasy of the "Neither-Neither"- ever present but hidden by exhaustion throughthe cyle of nity. he certainty of consciousness is always the uncertainty of the perceived or expriencedin whatver stae it may be, the constant doubt spelling fear, pain, decay, and the like- th cause o evolutin, the eernal incompletion.
O, desire, listen! In point of virulence spiritual desire is as fatal as the sensuous. Aspiration tos a "supreme" is a network of deadly desires because of cowardice within, ergo, some unsatisfied idmawaiting exploitation to suffer its evolutions. There is no final wisdom- there is no final deir. owcan anything end? Has to-day ever ended? These things are endlessness!
A person desires things of this world- but where is the difference of desiring the "Supreme Bliss"? h is the more selfish? Which is nearer you? Which pleases the Creator more? Are you certain of th raor's will and are you sure of your own desire? Are you the Creator or just yourself, as you fodl iagne your contents?
All these desires, however mighty, you will one day incarnate- yea, photograph. These things alreadyst- very soon you will have spiritual photographs (unfaked) but not by the camera you use at presn.Te pioneer is ever the old fool. An afterthought: some spirits are already photographed- the miroes
Are you ever free of desideratum? Belief is eternal desire!
Desire is its own cruelty, the fettering of the hand to labour in some world unknown; nothing is alwdead and no thought dies, the master becomes the slave- the position is alternate; you have long eivd this, it is in the flesh of your generations with the most merciless Judge! The scorn of allyor efrms or the inversion of your values!
This constant curse and blasphemy- is not the relief more in the knowledge of the nascent unrelentinskmaster?
Are not our bodies all smeared with its blood? Has not the world ever been bloody? Are not our pleas but rest to drink the blood of slaughter? O, determined Liars, ye know not yet the lie, it may b rt!
The Ego is desire, so everything is ultimately desired and undesirable, desire is ever a preliminaryecast of terrible dissatisfaction hidden by its ever-present vainglory. The millenium will come adqikly go. Men will be greater than the Gods they ever conceived- there will be greater dissatisfcton Yu are ever what you were but you may be so in a different form!
A person or a nation, however vain or content, falls immediately into unknown and inevitable desire,suming him little by little through those conditions- any condition!
The mind becomes firm in desire by desire as devotion, but when realized is it then eternally desira (or even for a period of a million years). In Heaven shall be fettered thy foot! Therefore remov h onception that desire is pure, or impure, or has completion- remove it by the "Neither-Neither" ve wether the desire is for the exhasustion of desire by the "neither-Neither" or for realizatin i a ife it is desire- its unending evolution. Therefore remove desire in any form by the "Neithr-Nether" Reove the illusion that there is Spirit and Not-Spirit (this idea has never given benefcial esult). Reove all conceptions by the same means.
So long as the notion remains that there is "compulsory bondage" in this World or even in dreams thes such bondage. Remove the conception of Freedom and Bondage in any World or State by meditation nFedom in Freedom by the "Neither-Neither."
For this we know- Vampirism is quite well proven enough- even by the strong presumption that wheneveood-sucking is done, it is done by Vampire bats apart from the probability of it being done by a iieor human agency!
Therefore Kiaize desire by the "Neither-Neither," the most excellent formula far beyond contentment- all-embracing vacuum which reduces "all" to common sense and upon which this Universe rests.
Therefore believe nothing in this Book by the "Neither-Neither," and dispel the conception of the "Ner-Neither" by the "Neither-Neither," and belive it is "not-necessary" or the conclusion of pleasn orself, because it "Need-not-be-Does-not-matter."
One believes this "all the time" as the Truth of "The Will" not the thing believed, since the means n end mean evolution to endless means.
In that most remarkable simplicity there is no beginning or end of wisdom or of anything, so how canbe related to conception and intelligence?
SELF-LOVE AS A MORAL DOCTRINE AND VIRTUE.
The criterion of action, is freedom of movement, timeliness of expression, pleasuring. The value of ral doctrine is in its freedom for transgression. Simplicity I hold most precious. Are not the motsmle things in the world the most perfect, pure, innocent, and their properties the most wonderfl?Heceit is the source of wisdom. Wisdom is exactly happiness. In love pleasuring myself necessarly ithut xcuse. Is this not perfection? Actions would appear unfathomable and incomprehensible, dd thy exibitconformity to the great purpose. There are few who can attain to this! Who has no shae? Ectasy n satsfaction is the great purpose. Freedom from the necessity of law, realisation by te verywish, s the ltimate goal. Law depends on two, two is uberty, millions . . . . Law is cmplicatd. The econd dd not agitate, the first did not determine, nor was it compelled or proffere. Chancein sportis not pophecy; by it we have gained proficiency, sufficient to determine. . . . . Preare for te Eternal revert to simplicity and you are free. What man can give without impuse? Only h who has cmplete sexality. The highest goodness is self-nourishment. What are we going o include a self? Perfct charity cquires, hence it benefits all things by not giving. What man ca have faith ithout fear?Only he who as no duty to perform. When faith perishes duty to moral doctines perishes we are withot sin and endre for ever in all-devouring love. What man can know with ertainty? Onlyhe who has effced the necessty of learning. When teachers fall out, what is the useof learning fro them? The wiseare not contentous and have no dogma to expound . . . . ratherare they silent s a new-born bab in feeding. Wha teacher can show the source of wisdom? It is becuse I know withou learning; I knowthe source and ca convey lessons without teaching. Knowledge isbut the excrement f experience: expeience its own repeition. The true teacher implants no knowlede but shows him hisown superabundance.Keeping his vision lear he directs or leads him as a child o the essential. Havng shown him the souce of wisdom, he retres before gratitude or sentiment set in, leaving him to frtilize as he wishes.Is not this the way o Heaven? He who trusts to his natual fund of genius, hasno knowledge of its exent and accomplishes wth ease, but directly he doubts ignorance obsesses him Doubt fertilizes in th virgin soil. He is no onger fearless but a coward o difficulties, his verylearning is fear. The diference between genius ad ignorance is a degree o fear. The beginning of wsdom is fear of forethougt the reception of knowlege in learning. Childrn doubt, and abhor learnin. Why, even the affection f courage results in cleveness! The differenc between good and evil is amatter of profundity. Whichis nearer you, self-love an its immorality r love and morals? Not conscous of desert the compeer ofHeaven, and constant happines in wisdom i the capacity of direction. Fom self-glorification, from slf-exaltation we rise superio to the inapacity of disquieting fear: te ridiculer to destruction of umility in repentance. This "slf-love that does not give but is gladto receive is the genuine opporunity for freedom from covetousess,from the militant amusement of Haven. He who subordinates animalinstincts to reason, quickly losscontrol. Are not the animals we se in circuses trained by torture?And do not the animals reared inlve, slay their master? The wise mbraces and nourishes all things, ut does not act as master. Onl whe passions are ruled by foreignenvironment are they dangers. Contrl is by leaving things to wok out teir own salvation- directly e interfere we become identified wit and subject to their desie. When th Ego sees self-love- thereis peace it becomes the seer. Directl we desire, we have lostall; "we are"what we desire, therefor we never obtain. Desire nothing, and here is nothing that ou shall not reaise. Desire is for comletion, the inherent emotion that it is"all happiness," allwisdom, in constantharmony. But directl we believe, we are liars- and become idntified with pain,yet pain and pleasure re one and the sam. Therefore believe nothing, and you wil have reverted t a simplicity which childood has not yet ttained. The fool asks how? as we must beleve in pleasur and pain. Now if we could sffer them simutaneously (pain and pleasure) and hold fastto a principe that ascends, that allows theEgo vibratio above them, should we not have reached the cstasy? No the belief is the "Ego," yet sepaates it frm Heaven as your body separates you from anoter's. . . . Therefore by retainingthe belif in the "not necessity" (when conceiving), th Ego i free. The emotion of laughter is exhausion, te early suffering hence by making this emotion "metal state" at the time of unity* he unites ain nd pleasure, suffers them simultaneously and by he"not necessity" of his belief, his conception rascends this world and reaches the absolute ecstas There is no place where pain or death can enter.
* Of Sex, indeed of everything.
The idea of God is the primordial sin, all religions are evil. Self-love is its own law, which may boken with impunity, being the only energy that is not servile, serving its ever-ready purpose. Sueyi is all that is left us that has no sin and is free? Verily, it is the only thing we dare be cnsios f. He that truly pleases himself is wihout virtue, and shall satisfy all men. Hate, jealouy, urdr, tc., are conditions of love, even as virtue, greed, selfishness, suicide, etc., are condtion or ot peasing ones's self. There is no sin more sickening than love, for it is the very essece ofcovetusnes and the mother of all sin, hence it has the most devotees. Self-love only is pureand wihout acongreation.
He that entirely loves himself induces self-love only. In this he is inexorable, but does not offende other men. He is akin to the great purpose, his actions explained for him, good seen of his evi,wtout knowing, everyone satisfied with his will. Do not Heaven and Earth unite daily in spontaneushoag to this will of self-love? No man can show greater self-love, than by giving up all he beleve. Wy d I value this self-love before all else? Is it not because I may be free to believe in eil, ut hve n thought that anything can do me injury? All is self-love, the people of the world, i theyonly new, re its devotees. My new law is the great clue to life. If the world could understad this the rtten fbric discarded, they would diligently follow the way in their own hearts, therewould b no furher desre for unity. . . . . Try and imagine what that implies.
May the idea of God perish and with it women: have they not both made me appear clownish? Let there o mistake, purity and innocence is simplicity, happiness is wisdom. What is simple has no duality
THE DOCTRINE OF ETERNAL SELF-LOVE.
Now self-love is explained. It is the completion of belief. The "self" is the "Neither-Neither," not omitted, indissoluble, beyond prepossession; dissociation of conception by its own invincible loei he only true, safe, and free. The desire, will, and belief ceasing to exist as separate. Attratin,reulsion, and control self contained, they become the original unity, inert in pleasure. Ther isno ualty. There is no desire for unity. At that time, it (the dual principle) rests in its unmdifid stte. he belief no longer subject to conception by conceiving "self" as such by loving. At ther imes,it*(1 creates a centre, becomes its environment, identified with its ramifications, coneptioncreate, subjction to law and the insatiable desire for unity, inasmuch as the duality is unty. Seritude t law isthe hatred of Heaven. Self-love only is the eternal all pleasing, by meditaton on ths effulgnt self hich is mystic joyousness. At that time of bliss, he is punctual to his iagination in that ay what hppiness is his! A lusty innocent, beyond sin, without hurt! Balanced b an emotio, a refracion of hisecstasy is all that he is conscious of as external.*(2) His vacuitycauses doube refractio, "He," theself-effulgent lightens in the Ego. Beyond law and the guest at he "Feast ofthe Supersenualists."*(3 He has power over life and death.*(4) Save by this, he is no beyond self-eproach, veriy he has loosd all the trouble of the world, the murder from the lightnng. Self-love reventing the ind from concetration, is identity without form, is no thought as suc; law and exteral influences cntained, do notaffect. When that giving up all belief, reflects onl its meaning, thn is there purit of vision, innoence of touch, ergo, self-love. Verily, verily me are born, sufferand die through teir belief. Ejacuation is death. Self-love is preservation and ife.
*(1) It the "Neither-Neither" emanates tetragrammaton of relatives, the sexes of which are evolved tgh their cruciform reflection and are elusive to identity. In their XXXX they produce unity XXXXXXXXconception. Ego generating by subdivision they embrace eternity, in their manifold ramificatios s aw
*(2) i.e. his rainbow.
*(3) Chapter on self-attraction omitted.
*(4) This is the test. The one who doubt would naturally submit himself.
Man to invoke pleasure in his choice, subtracts from desire, his desire is partial desire, becomes suple (conflict), never is his energy full. Having no true focus, he is deceived in his strength adatins a pure measure of pleasure from his body. In success how heavy is his sentence! Pleasure bcoesth illusion. Through dire necessity, "his means," he is bound to its cause and effect, and beome a olcust on the pyre of sentiment. This self-love is the only full energy, all else a wrappig ofdisstisfction, the hypothesis of desires which obscures.
Man in the misery of his illusions and unsatisfied desires, wings his flight to different religions, doctrines, seeks redeception, a hypnotic, a palliative from which he suffers fresh miseries in ehuton. The terms of the cure are new illusions, greater entanglement, more stagnant environment.
Having studied all ways and means to pleasure and pondered over them well again and again, this selfe has been found by me to be the only free, true and full one, nothing more sane, pure, and complt.Tere is no deceit: when by this all experience certainly is known, everything sublimely beautifl ndexeedingly amiable: where is the necessity of other means? Like the drink to the drunkard eveythng houd be sacrificed for it. This Self-love is now declared by me the means of evolving millins o ides fo pleasure without love, or its synonyms- self-reproach, sickness, old-age, and death.The Smposim of elf and love. O! Wise Man, Please Thyself.
THE COMPLETE RITUAL AND DOCTRINE OF MAGIC
Ecstasy in Self-love the Obsession
My dearest, I will now explain the only safe and true formula, the destroyer of the darkness of the d, the most secret among all secrets. Let it be secret to him who would attain. Let it cover any eidof time, depending on his conception. There is no qualification*(1), nor ritual or ceremony. Hs er eistence symbolising all that is necessary to perfection. Most emphatically, there is no nee ofreptiton or feeble imitation. You are alive!
Magic, the reduction of properties to simplicity, making them transmutable to utilise them afresh byection, without capitalization, bearing fruit many times. Know deliberation, over consciousness adcnentration to be its resistance and sycophancy, the ultimate acquirement of idiotcy. Whether fo hs wnpleasure or power, the fulfilment of desire is his purpose, he would terminate this by magi. Lt hm wit for a desire analogous in intensity*(2), he then sacrifices this desire (or its fulfiment to he iitial desire, by this it becomes organic, the quantum. He has not attained freedom frm law (3).Hencelet him wait for a belief to be subtracted, that period when disillusionment has tken plce*(4) Veril disappointment is his chance. "This free entity of belief" and his desire are nited t his pupose bythe use of Sigils or sacred letters. By projecting the consciousness into on part, snsation ot beingmanifold, becomes intensified. By the abstention of desire, except in theobject, tis is attined (at he psychological time this determines itself).
By non-resistance (involuntary thought and action), worry and apprehension of non-fulfilment, being sient, find no permanent abode: he desires everything. Anxiety defeats the purpose, it retains an xoes the desire. Conscious desire is non-attractive. The mind quiet and focussed, undisturbed byexeralimages does not distort the sense impressions (there is no hallucination; it would end in iagiatie flfilment), but magnifies the existing desire, and joins it to the object in secret.
*(1) The means being simpicity, he is comparitively free to make his own qualifications and difficul, i.e., many retirements are absurd and at once prove his incapacity, the non existence of what h esabout to prove. He at once sets his limit and servility.
*(2) Just a natural desire.
*(3) This is a short formula for those whose belief is full in the law, are house holders following r desires. The formula holds good for any purpose.
*(4) Illustration, the loss of faith in a friend, or an union that did not fulfill expectations.
Casting the Shadow.
The Ego not being totally oblivious, let him retain only and visualise the Sigil form, it is his cha, the means of vacuity and incarnation. By the deliberation of an analogous emotion at that time,h eutises the law (reaction). Miraculous is he, balance not known in this world imitated (attaine).Al oher consciousness annulled with safety, the vehicle strong enough for the ecstasy, he is beondhur. Nw let him imagine an union takes place between himself (the mystic union of the Ego and bsolte).The ectar emitted, let him drink slowly, again and again*(1). After this astonishing expeiencehis pssionis incomparable, there is nothing in the world he will desire: unless he wills. Tht is wy peope do nt understand me. The ecstasy in its emotion is omnigenous. Know it as the necta of lif, the Sllubub f Sun and Moon. Verily he steals the fire from Heaven: the greatest act of bavery inthe worl. Delibeation egotized, except in the refraction*(2) of the ecstasy, is exposure nd death,becoming presidin obsession, control having been given to a prior experience and is ove-consciousof that though it moentarily finding freedom from its native law; thus generating doubl personalit (Insanity)
*(1) If it becomes physical, let him imagine another's body, he has that sigil or its emergency. Thilthough not his original purpose, he will and exceedingly amiable.
*(2) Laughter in this case.
By these means there is no desire beyond fulfilment, no accomplishment too wonderful, depending on tmount of free belief*(3).
*(3) It may be done by localizing desire to one sense, hence by this formula using the ear as the vee, one hears the most transcendental music ever conceived, being the voices and harmony of every ociable animal and human existence and so with each sense.
Men of small pleasure and enterprise, oblivious of your purpose, fault-finding, avaricious, sinful, cannot live without women or enjoy without pain, fearsome, inconstant, diseased, and withered, deedn, cruel, deceived, and liars, the worst of men! Know, Oh, Lord, Oh beloved Self, I have now tod ouofthat most secret tavern where passion goes when youth has gone, where any man may drink of he ectr o all-beneficent and gratuitous ecstasy. The most pleasurable nourishment that harms no oe.
NOTE ON THE DIFFERENCE OF MAGICAL OBSESSION (GENIUS) AND INSANITY.
MAGICAL obsession is that state when the mind is illuminated by sub-conscious activity evoked volunty by formula at our own time, etc., for inspiration. It is the condition of Genius.
Other obsession is the "blind leading the blind," caused by quietism, known as mediumism, an opening of the Ego to (what is called) any external influence, elementals, or disembodied energy. A tranmttd consciousness that is a resistance to "true" sub-conscious activity, it being a voluntary inanty asomnambulation of the Ego with "no form" or control to guide it: hence its emanations are supi insugestion, or memories of childhood.
Obsession known as or related to insanity is an experience that is dissociated from the personality ) through some sort of rejection. It is sub-crystalline, and cannot become permanently attached t h ub-consciousness, not having exhausted or completed itself by realisation. Depending on its dere o itensity and resistance shown at some time or another, the Ego has or has not knowledge of te osesion always is its expression autonomous, divorced from personal control, power of directionand imin. Cocentration determines dissociation. Enthusiasm for one object seeking completion by ientifcatio, sacifices all else, or deliberately forgets. Its separation from the Ego (it becomingequal,or mor in buk than the rest of the consciousness, causes subdivision or "double personality), is cused byits ownintensity or by shock of resistance determined by some incompatibility of th desiredor desir.
Concentration is dissatisfied desire, a conflict that can never be satisfied, because of its means. the Ego, not appearing to have or not knowing the means of fulfilment, seeks its repudiation, rersin, imaginative fulfilment, or transmutation to escape its worry. None of these is the desire'sorobesion's annihilation, but its separation or concealment from the rest of the Ego, its prematue sb-cnscous existence. It is held there only when some form of resistance is active, when resistnce s domant control is given to the presiding obsession, allowing its incarnation in, and swampig of he Eg, whih has to live and perform its emotional experience. Disease and Insanity (all disese is nsanit) is cused when the disembodied energy has no vital function. It is this energy whichis utilsed forthe vitlization of Sigils.
The Psychology of Believing.
If the "supreme belief" remains unknown, believing is fruitless. If "the truth" has not yet been ascined, the study of knowledge is unproductive. Even if "they" were known their study is useless. W r ot the object by the perception, but by becoming it. Closing the gateways of sense is no help.Veil Iwill make common-sense the foundation of my teaching. Otherwise, how can I convey my meanin tothedea, vision to the blind, and my emotion to the dead? In a labyrinth of metaphor and words,intutionis lst, therefore without their effort must be learned the truth about one's self from hi who lone nows he truth . . . . yourself.
Of what use the wisdom of Virginity to him who has been raped by the seducer, ignorance? Of what useences or any knowledge except as medicine? Hidden treasure does not come at the word nor by diggigwt your hands in the main road. Even with the proper implements and accurate knowledge of place,et.,ma be but the acquisition of what you possessed long ago. There is a great doubt as to whethe itis iddn, except by the strata of your experience and atmospheres of your belief.
The pertinent question now proposed by "Thee" should be asked by those desirous of some measure of us. My answer like the mighty germ is in agreement with the universe, simple and full of deep impr n for a time extremely objectionable to your ideas of good and beauty. Listen, attentively, O! sprat,all agog for information, to my answer, for by living the meaning thou shalt truly be freedfro th bodage of constitutional ignorance. Thou must live it thyself; I cannot live it for thee.
The chief cause of genius is realization or "I" by an emotion that allows the lightning assimilationwhat is perceived. This emotion is immoral in that it allows free association of knowledge withou h ccessories of belief. Its condition is, therefore, ignorance of "I am" and "I am not" with absntmideness as believing. Its most excellent state is the "Neither-Neither," the free or atmospherc "."
You remember in your youth the thought "that this world is a curious place" in the emotion when you "why" as to whether this life is a reasonable development? What was the cause of this and of you umrily dismissing it from your mind? Again the feeling that the most commonplace object is magniicnty trange and the vague emotion of co-relation between the incompatible (exhaustive arguments fte se ths, but always excuse it); the curiosity and shock with a more intimate association with he wnder of reation. What is it that prevents you following investigation into "what exactly is srpris," et.? Wht is the cause of your believing more in God than a dog-fight? Yet you fear dogs mre tha God! here i the difference between yourself choked with disquieting piety, and the innocene of a abe? Pehaps inthese is the cause of ignorance.
Belief is the fall from the Absolute. What are you going to believe? Truth seeks its own negation. Drent aspects are not the truth, nor are they necessary to truth. Of its emanations which are you osrngle at birth? Are you illegitimate? You believe in right and wrong- what punishment will you etrmne Can you escape the driving "Must"? Who can escape boredom- without change? Who remain singe ad cntet! What man among you is large and free enough to encompass his "self"? Your belief obfucate linage.Ambition is smallness- your customed environment. Remember, time is an unstudied imagnatio of te exprienced. What may be called the early experience was its completion, so of learnin thereis no inis. hat you learn to-morrow is determined by what you have done- the accomplished lsson ofyesterdy. Neve learning to-day what you can do to-morrow is called loss, but is theft fromtime, whlesomenes and reuvenescence. Repeat this delay again and again till you arrive at spontanity, chane in safey. The pusuit of learning (believing) is the grotesque incubator of stupidity.
If you could truly believe, we should realise the virtue of it. We are not free to believe . . . however much we so desire, having conflicting ideas to first exhaust. Sigils are the art of belieig y invention for making belief organic, ergo, true belief.
When by the wish to believe- it is of the necessity incompatible with an existing belief and is not ized through the inhibition of the organic belief- the negation of the wish, faith moves no mountis ot till it has removed itself. Supposing I wish to be great (is not counting that I am), to hae fath and believe that I am, does not make me great- even were I to keep up the pretence to the nd . . . it being ceremonial insincerity, the affirmation of my incapacity. I am incapable, bcaus tha is he true belief, and organic. To believe differently is but affectation. Therefore theimagiationor "fith" that I am great, is a superficial belief. The reaction and denial, caused by he troblesom efferescence of the organic incapacity. Denial or faith does not change or annihilat it, bu is itsreinforement and preservation. Therefore belief, to be true, must be organic and su-conscios. The dsire to e great can only become organic at a time of vacuity, and by giving it (Sgil) form When concious of he Sigil form (any time but the Magical) it should be repressed, a delberate strving to foget it, bythis it is active and dominates at the unconscious period, its formnourishes ad allows itto become atached to the sub-consciousness and become organic, that accomplshed, is itsreality and ealization. e becomes his concept of greatness.
So belief becomes true and vital by striving against it in consciousness and by giving it form. Not he striving of faith. Belief exhausts itself by confession and non-resistance, i.e., consciousnes.Bleve not to believe, and in degree you will obtain its existence. Timeliness depending on your orliy,give to the poor. If the ambitious only knew it is as difficult to become incapable as it i tobecme reat. They are mutual as accomplishments and equally satisfying.
ALL geniuses have active sub-consciousness, and the less they are aware of the fact, the greater theccomplishments. The sub-consciousness is exploited by desire reaching it. So consciousness shouldntcntain the "great" desire once the Ego has wished: and should be filled with an affected ambitin orsoething different, not vice-versa, the inevitable penalty of cowardice lurking somewhere: suelynotan nglorious deceit? Genius, like heroism, is a matter of bravery- you have to forget fear,or icapaity omehow . . . . hence its expression is always spontaneous. How simple it is to aquiregeniu- youknow the means; who will take the plunge? The learning of "How" is the eternal "Wh"- unaswered A genus is such, because he does not know how or why.
The Storehouse of Memories with an Ever-Open Door.
Know the sub-consciousness to be an epitome of all experience and wisdom, past incarnations as men, als, birds, vegetable life, etc., etc., everything that exists, has and ever will exist. Each beigasratum in the order of evolution. Naturally then, the lower we probe into these strata, the earie wllbe the forms of life we arrive at; the last is the Almighty Simplicity. And if we succeed i awkenng hem, we shall gain their properties, and our accomplishment will correspond. They being xperence lon passed, must be evoked by extremely vague suggestion, which can only operate when th mindis unsuall quiet or simple. To have their wisdom does not mean the necessity of their bodies the bdy modfies i relation to "means" (we travel faster than the hunting leopard, but do not hav its boy), whe it is he means it changes accordingly. Now, if we observe Nature, the early forms f life ae wonderul in thir properties, adaptablility, etc; their strength enormous, and some are ndestructble. No mtter whatthe desire is, it always is its accomplishment. A microbe has the powe to destro the world(and certanly would if it took an interest in us). If you were to dismember is limb, themutilated prt would rerow, etc. So by evoking and becoming obsessed or illuminated by hese existenes, we gain heir magicalproperties, or the knowledge of their attainment. This is wha already happns (everythin happens at al times) though exceedingly slowly; in striving for knowlege we repel it the mind work best on a simle diet.
The Key to Prophecy.
The law of Evolution is retrogression of function governing progression of attainment, i.e., the mornderful our attainments, the lower in the scale of life that governs them. Our knowledge of fligh sdtermined by that desire causing the activity of our bird etc. Karmas. Directly our desire reacesth sratum belonginging to those existences that can "fly" without wings- so shall we fly withou mahins. his sub-conscious activity is the "capacity," the "knowledge"; all other we acquire is o a ngatie ormanurial value. The virtue of learning and acquiring knowledge by the ordinary means s in ts wory an disappointment, of that degree which causes exhaustion: by that the desire might ccidenally rach th real abode of knowledge, i.e., the sub-consciousness. Inspiration is always ata void oment, nd mostgreat discoveries accidental, usually brought about by exhaustion of the min. My forula and igils fo sub-conscious activity are the means of inspiration, capacity or genius,and the mans of aceleratingevolution. An economy of energy and method of learning by enjoyment. Abat first rew wings nd of the roper kind, by its desire being organic enough to reach the sub-conciousness. f its desir to fly hadbeen conscious, it would have had to wait till it could have don so by the sme means as urselves, i.., by machinery. All genius has an hypothesis (usually natura) in the formof a hobby, hich serves t restrain and occupy the conscious mind, to prevent its inerference withspontaneous exression. The geat Leonardo's mathematics, etc., served to "Deceive" hm as such an hyothesis (and asSigils). Our lies are full of the Symbolism of those predominating armas we are govrned by. All ornment, useless drss, etc., are such (they please people because thy feel the identiication), and themeans of locatingthem (Karmas). The symbolism of crowning a manKing, is that he, esembling God (on arth), has reachedthe lowest strata of his sub-consciousness those one-cell orgaisms if you like), hich predominate asgoverning his functions. (Of course, thoe crowned Kings are ever such, they symblise the "hope," notthe reality.) Hence the floral natureof and precious stone in design of the cron relate to first priciples. He is King who has reachedthe dual principle in ts simplicity, the firt experience which is ll experience . . . . he hs no need of crowns andkingdoms.
By Sigils and the acquirement of vacuity, any past incarnation, experience, etc., can be summoned tosciousness. It may even happen in sleep in the form of dreams, but this means is very difficult. Catrs on day and night dreaming for pleasure omitted.)
Total vacuity is difficult and unsafe for those governed by morality, complexes, i.e., whose belief ot entirely self-love. Hence this desideratum of Sigils, etc.
Know all ritual, ceremony, conditions, as arbitrary (you have yourself to please), a hindrance and csion; their origin was for amusement, later for the purpose of deceiving other from knowing the tuhad inducing ignorance; and as always happens their high priests were the more deceived themselvs.Hewh deceives another deceives himself much more. Therefore know the Charlatans by their love o rih rbes ceremony, ritual, magical retirements, absurd conditions, and other stupidity, too numeous o reate.Their entire doctrine a boastful display, a cowardice hungering for notoriety; their tandad eveythin unnecessary, their certain failure assured. Hence it is that those with some natual abiity quckly lse it by their teaching. They can only dogmatise, implant and multiply that whih is enirely sperficil. Were I a teacher I should not act as master, as knowing more, the pupil culd lay o claim o discipeship. Assimilating slowly, he would not be conscious of his learning, hewould notrepeat th vital mitake; without fear he would accomplish with ease. The only teaching posible is t show a ma how to lern from his own wisdom, and to utilise his ignorance and mistakes. ot by obscuing his vison and intetion by righteousness.
SIGILS. BELIEF WITH PROTECTION.
I will now explain their creation and use; there is no difficulty about it, how pure and clear it al*(1). Out of love for my foolish devotees I invented it. All desire, whether for Pleasure, Knowleg,o Power, that cannot find "Natural" expression, can by Sigils and their formula find fulfilmentfrm hesub-consciousness. Sigils are the means of guiding and uniting the partially free belief*(2 wih a oranic desire, its carriage and retention till its purpose served in the sub-conscious sel, an itsmean of reincarnation in the Ego. All thought can be expressed by form in true relation. igilsare mnogras of thought, for the government of energy (all heraldry, crests, monograms, are Sgils ad the armas hey govern), relating to Karma; a mathematical means of symbolising desire and iving i form tat has he virtue of preventing any thought and association on that particular desir (at themagical ime), esaping the detection of the Ego, so that it does not restrain or attach suh desire o its owntransitor images, memories and worries, but allows it free passage to the sub-cnsciousnes.
*(1) By this system, you know exactly what (you believe) your Sigil must relate to. If you used any stupidly, you might possibly "conjure up" exactly what you did not want- the mother of insanity,o ht always happens then, nothing at all. This being the only system, any result other than by itisacidntal. Also you do not have to dress up as a traditional magician, wizard or priest, build epenivetemles, obtain virgin parchment, black goat's blood, etc., etc., in fact no theatricals or umbu.
*(2) Free belief or energy, i.e., a disappointed desire, not yet an obsession.
Sigils are made by combining the letters of the alphabet simplified. Illustration*(3), the word "Womin Sigil form is (example) or (example) or (example) etc. The word tiger (example) or (example) ec,ec. The idea being to obtain a simple form which can be easily visualised at will, and has not oomuh ictorial relation to the desire. The true method has a much greater virtue, which cannot beexpaind biefly, being the secret of thought form, as degrees of suggestion, and what exactly is i a nme. e hae now agreed as to how a Sigil is made, and what virtue it has. Verily, what a personbeliees bySigil, is the truth, and is always fulfilled. This system of Sigils is believed by takig it u as a obby a a time of great disappointment or sorrow. By Sigils I have endowed fools with isdom, ade thewise fols, giving health to the sick and weak, disease to the strong, etc. Now, if or some urpose, ou wante the strength of a tiger- you would make a sentence such as:- "This my wih to obtan the strngth of atiger." (Message from person who typed up this file: In constructing te sentenceof desire,beginning ith "This my will," has been said by some to be more efficacious.) igilized ths would be:
This my wish (illustrative example of this part of the sentence)
To obtain (ditto)
The strength of a Tiger (same as said above)
Combined as one Sigil (example) or (more simplified example).
*(3) There are six methods of Sigils employed in this book, each corresponding to different strata. one shown here is illustrative and the fundamental idea of them all, from which anyone can evolvehson system. Conditions, etc., or necessity subsequently evolve themselves. Also a person has mor pwe o creation and originality with a limited means of expression.
Now by virtue of this Sigil you are able to send your desire into the subconsciousness (which contaill strength); that having happened, it is the desire's realization by the manifestation of the knweg or power necessary.
First, all consciousness except of the Sigil has to be annulled; do not confuse this with concentrat you simply conceive the Sigil any moment you begin to think. Vacuity* is obtained by exhausting h id and body by some means or another. A personal or traditional means serves equally well, depedig n emperament; choose the most pleasant; these should be held in favour, Mantras and Posture, ome an Wie, Tennis, and the playing of Patience, or by walking and concentration on the Sigil, et., ec. Nne i necessary to him who has (even symbolically) for a moment by the "Neither-Neither" cnquerd thedual rinciple (Conception), his Ego is free from gravity. If the Sigil is made an obsesion bycontinal appehension, its realization may happen at any moment, in the form of inspiration.This isdone byrevertig the mind to the Sigil when one is extremely worried- the time of exhaustio is the ime of flfilment At the time of exhaustion or vacuity, retain only and visualize the Sigi form- evntually i becomes ague, then vanishes and success is assured. by the Ego conceiving onlythe Sigil,and not beng able toconceive anything from it, all energy is focussed through it, the dsire for idntificationcarries it o the corresponding sub-conscious stratum, its destination. The igil being avehicle, seres the purpoe of protecting consciousness from the direct manifestation o the (consciosly unacknowldged) obsessin, conflict is avoided with any incompatible ideas and neiher gains sepaate personalit. It (the obsesion) is either gradually assimilated and becomes organc or returns toits original abde, its purposeof illumination served. Hence the mind, by Sigils, dpending upon theintensity of desre, is illuminatd or obsessed (knowledge or power) from that partcular Karma (the ub-conscious straum, a particular xistence and knowledge gained by it) relative o the desire, but ot from memory or xperience which wa recent. Knowledge is obtained by the sensaion, resulting fromthe unity of the deire and Karma. Powe, by its "actual" vitalization and resurection.
* This is not the passivity of mediumism which opens the mind to what is called external influence- mbodied energy usually having no better purpose than to rap-tables. There are many means of attaiigtis state of vacuity: I mention the most simple, there is no need for crucifixion. Drugs are usles.Smking and laziness the more difficult.
This knowledge leaves its stratum in company with the energy or desire returning to the Ego. It escathe Ego's resistance by associating with similar images, memories, or experiences relative (reciee nthis life), that the mind contains, and crystalizes itself by their symbolism. Hence most illuintin s symbolic, and must be subsequently translated.
(Chapters on Symbolism, Automatic Drawing As Means To Art, & Note on Sacred Letters omitted.)
Conceiving, thou hast given no sign of life. In claiming thee, a labour of creating value, is nothinrth holding, nothing satisfying; the realization of thy inhibition all? By self-effacement would emrality. This self, how empty! how prolific of incompleteness! In self-denial its stimulation tosiultereality . . . . more and more comes out- these ugly mists of illusion are parental, th case f Haven's hatred! That is why I fear to believe in God, subordination to an attribute, an iea o Sel is ot freedom of love! Probably Almighty is he who is unconscious of the idea of God. No may he fircenes of my unity be "Thy" silence and for me no longer a query or labour to espouse m doubt Yet mnkind or ever doubts, quirks, and for every pleasure pays, till he becomes millionary the puishmentshall ft the appraisement of his capitalization, there is that fear! The rich in drss, to ceat his onscienc, affects humility, speaks of himself as "poor," his possessions as "burdns," or o "small acount"! O what consolation the truth in the day of weary waiting and watching, he restles striving,the imprisnment, the rack, the horrors of every conceivable torture? When he ecomes accutomed, lose reality, ad no longer deterred, will he then create God and miseries afres? Oh, folly f the world,deny thy faih, renounce this Bloody-Sceptred God and confess. The completon of folly i the beginnin of childhood but of knowledge there is no end. It was the straying tha found the pat direct. From hildhood, I hae never denied my invincible purpose. Oh, silent watche, thou sleeples eye of the Unierse, watch ove the beginning of all my ideas. The misery of the wold would seem etrnal, whilst I, n the midst, lik an infant not yet smiling, am impervious in puriy (of self-love) ut I dare not clam its service! I m in eternal want of realization, poor though be, my contentmen is beyond your unerstanding. An opiionist, I fear to advocate an argument, or ompromise myself bybelieving my own dotrines as such . . . may they ever be their own expurers! Fearsome of knoledge, may my beliefbe its emptiness, ye, ignorance! From my daring to believ religions, doctrines creeds, so shall I hld the jewel of truth So cautios am I, simultaneously d I deny that which I afirm, and hold fast tothe "not-necessity," b paradox superseded, without anecedent, spontaneous, Irevert to the Absolute,watch my intoxication ad control- the reaction of Krma. How easy is the Way it would seem as thoughnothing should be said bt all unsaid! May my word be few and pregnant! Ala, the futility of the ide of God has not yet reachd its limit, all men lars, appear striving for isanity as its climax: whil I alone as one prematurel aged, reason totteing on its throne, remain sne, in positive chastity, cnfessing no conscience, no orals- a virgin n singleness of purpose.
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