Book 4 Part II Magick.pdf
Book 4 Part II Magick.pdf Book 4 Part II Magick.pdf
108 not leave a mark on the mind, and all marks are bad marks. Hope and fear are only opposite phases of a single emotion; both are incompatible with the purity of the soul. With the passions of man the case is somewhat different, as they are functions of his own will. They need to be disciplined, not to be suppressed. But emotion is impressed from without. It is an invasion of the circle. As the Dhammapada says: An ill-thatched house is open to the mercy of the rain and wind; So passion hath the power to break into an unreflecting mind. A well-thatched house is proof against the fury of the rain and wind; So passion hath now power to break into a rightly-ordered mind. Let then the Student practice ovbservation of those things which would normally cause him emotion; and let him, having written a careful description of what he sees, check it by the aid of some person familiar with such sights. Surgical operations and dancing girls are fruitful fields for the beginner. In reading emotional books such as are inflicted on children, let him always endeavour to see the event from the standpoint opposite to that of the author. Yet let him not emulate the partially emancipated child who complained of a picture of the Colosseum that “there was one
109 poor little lion who hadn’t got any Christian,” except in the first instance. Adverse criticism is the first step; the second must go further. Having sympathized sufficiently with both the lions and the Christians, let him open his eyes to that which his sympathy had masked hitherto, that the picture is abominably conceived, abomin- ably composed, abominably drawn, and abominably coloured, as it is pretty sure to be. Let him further study those masters, in science or in art, who have observed with minds untinctured by emotion. Let him learn to detect idealizations, to criticize and correct them. Let him understand the falseness of Raphael, of Watteau, of Leighton, of Bouguereau; let him appreciate the truthfulness of John, of Rembrandt, of Titian, of O’Conor. Similar studies in literature and philosophy will lead to similar re- sults. But do not let him neglect the analysis of his own emotions; for until these are overcome he will be incapable of judging others. This analysis may be carried out in various ways; one is the materialistic way. For examplke, if oppressed by nightmare, let him explain: “This nightmare is a cerebral congestion.” The strict way of doing this by meditation is Mahasatipatthana, 1 but 1 See Crowley, “Collected Works,” vol. ii, pp. 252-254.
- Page 64 and 65: 58 The Tendencies are, however, muc
- Page 66 and 67: 60 Just as if you tell a child not
- Page 68 and 69: 62 exalted; nor can Their force, th
- Page 71 and 72: A CHAPTER VII THE CUP S the Magick
- Page 73 and 74: 67 So that which is round to him is
- Page 75 and 76: 69 H. G. Wells has said that “eve
- Page 77 and 78: 71 There is the lotus of three peta
- Page 79 and 80: 73 But even the beginner may attemp
- Page 81 and 82: 75 flections; while the tendencies
- Page 83 and 84: 77 dew all lose their identity. And
- Page 85: AN INTERLUDE
- Page 88 and 89: 82 The cupboard was bare, And so th
- Page 90 and 91: 84 Little Miss Muffett unquestionab
- Page 92 and 93: 86 This is one of the more exoteric
- Page 94 and 95: 88 But one hardly dare comment upon
- Page 96 and 97: 90 dense physical substance which i
- Page 98 and 99: 92 when I looked back the chair was
- Page 101 and 102: T CHAPTER VIII THE SWORD “ HE wor
- Page 103 and 104: 97 Here is another parable. Peter,
- Page 105 and 106: 99 The Magician cannot wield the Sw
- Page 107 and 108: 101 The connection between Breath a
- Page 109 and 110: 103 cian is blasted by the Thunderb
- Page 111 and 112: 105 The perceptions are meaningless
- Page 113: 107 spilled in the sunlight is perh
- Page 117 and 118: 111 ism. But since to admit that it
- Page 119: 113 There is no need to explain to
- Page 122 and 123: 6 n 8 16 o A 10 5 24 G i 1011 15 14
- Page 124 and 125: 118 From North to South. What is th
- Page 126 and 127: 120 The ass hesitated between two t
- Page 128 and 129: 122 If any person were to gain acce
- Page 130 and 131: 124 Many of the entries in this “
- Page 132 and 133: 126 inclines to suppose, that this
- Page 134 and 135: 128 the ice, and the ice itself mus
- Page 137: CHAPTER X THE LAMP
- Page 140 and 141: have complexity, which have dimensi
- Page 142 and 143: Each practice is itself a demon whi
- Page 145 and 146: T CHAPTER XI THE CROWN HE Crown of
- Page 147: 141 It also represents Hadit, of wh
- Page 151 and 152: T CHAPTER XII THE ROBE HE Robe of t
- Page 153: CHAPTER XIII THE BOOK
- Page 156 and 157: 150 for this is a Magick Book. If y
- Page 159: CHAPTER XIV THE BELL
- Page 162 and 163: 156 these are then fused with tin w
109<br />
poor little lion who hadn’t got any Christian,” except in the first<br />
instance. Adverse criticism is the first step; the second must go<br />
further.<br />
Having sympathized sufficiently with both the lions and the<br />
Christians, let him open his eyes to that which his sympathy had<br />
masked hitherto, that the picture is abominably conceived, abomin-<br />
ably composed, abominably drawn, and abominably coloured, as it is<br />
pretty sure to be.<br />
Let him further study those masters, in science or in art, who have<br />
observed with minds untinctured by emotion.<br />
Let him learn to detect idealizations, to criticize and correct them.<br />
Let him understand the falseness of Raphael, of Watteau, of Leighton,<br />
of Bouguereau; let him appreciate the truthfulness of John, of<br />
Rembrandt, of Titian, of O’Conor.<br />
Similar studies in literature and philosophy will lead to similar re-<br />
sults. But do not let him neglect the analysis of his own emotions; for<br />
until these are overcome he will be incapable of judging others.<br />
This analysis may be carried out in various ways; one is the materialistic<br />
way. For examplke, if oppressed by nightmare, let him explain:<br />
“This nightmare is a cerebral congestion.”<br />
The strict way of doing this by meditation is Mahasatipatthana, 1 but<br />
1 See Crowley, “Collected Works,” vol. ii, pp. 252-254.
Change language