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THE BOOK OF THE LAW
The Christians to the Lions!
A hermit is one who dwells isolated in the desert, exactly as a soul, a star, or an electron in the wilderness of space-time. The doctrine here put forth is that the initiate cannot be polluted by any particular environment. He accepts and enjoys everything that is proper to his nature. Thus, a man's sexual character is one form of his self-expression; he unites Hadit with Nuit sacramentally when he satisfied his instinct of physical love. Of course, this is only one partial projection; to govern, to fight, and so on, must fulfil other needs. We must not imagine that any form of activity is ipso facto incapable of supplying the elements of an Eucharist: suum cuique. Observe, however, the constant factor in this enumeration of the practices proper to 'hermits:' it is ecstatic delight. Let us borrow an analogy from Chemistry. Oxygen has two hands (so to speak) to offer to other elements. But contrast the cordial clasp of hydrogen or phosphorus with the weak reluctant greeting of chlorine! Yet hydrogen and chlorine rush passionately to embrace each other in monogamic madness! There is no 'good' or 'bad' in the matter; it is the enthusiastic energy of union, as betokened by the disengagement of heat, light, electricity, or music, and the stability of the resulting compound, that sanctifies the act. Note also that the utmost external joy in any phenomenon is surpassed a millionfold by the internal joy of the realization that self-fulfilment in the sensible world is but a symbol of the universal sublimity of the formula "love under will."
The last two sentences demand careful attention. There is an apparent contradiction with verses 59, 60. We must seek reconcilement in this way: Do not imagine that any King can die (v.21) or be hurt (v.59); strife between two Kings can therefore be nothing more than a friendly trial of strength. We are all inevitably allies, even identical in our variety; to "love one another with burning hearts" is one of our essential qualities.
But who then are the "low men," since "Every man and every woman is a star?" The casus belli is this: there are people who are veiled from themselves so deeply that they resent the bared faces of us others. We are fighting to free them, to make them masters like ourselves. Note verse 60, "to hell with them:" that is, let us drive them to the 'hell' or secret sanctuary within their consciousness. There dwells "the worm that dieth not and the fire that is not quenched;' that is, 'the secret serpent coiled about to spring' and 'the flame that burns in every heart of man' -- Hadit. In other words, we take up arms against falsehood; we cannot help it if that falsehood forces the King it has imprisoned to assent to its edicts, even to believe that his interests are those of his oppressor, and to fear Truth as once Jehovah did the Serpent.
A hermit is one who dwells isolated in the desert, exactly as a soul, a star, or an electron in the wilderness of space-time. The doctrine here put forth is that the initiate cannot be polluted by any particular environment. He accepts and enjoys everything that is proper to his nature. Thus, a man's sexual character is one form of his self-expression; he unites Hadit with Nuit sacramentally when he satisfied his instinct of physical love. Of course, this is only one partial projection; to govern, to fight, and so on, must fulfil other needs. We must not imagine that any form of activity is ipso facto incapable of supplying the elements of an Eucharist: suum cuique. Observe, however, the constant factor in this enumeration of the practices proper to 'hermits:' it is ecstatic delight. Let us borrow an analogy from Chemistry. Oxygen has two hands (so to speak) to offer to other elements. But contrast the cordial clasp of hydrogen or phosphorus with the weak reluctant greeting of chlorine! Yet hydrogen and chlorine rush passionately to embrace each other in monogamic madness! There is no 'good' or 'bad' in the matter; it is the enthusiastic energy of union, as betokened by the disengagement of heat, light, electricity, or music, and the stability of the resulting compound, that sanctifies the act. Note also that the utmost external joy in any phenomenon is surpassed a millionfold by the internal joy of the realization that self-fulfilment in the sensible world is but a symbol of the universal sublimity of the formula "love under will."
The last two sentences demand careful attention. There is an apparent contradiction with verses 59, 60. We must seek reconcilement in this way: Do not imagine that any King can die (v.21) or be hurt (v.59); strife between two Kings can therefore be nothing more than a friendly trial of strength. We are all inevitably allies, even identical in our variety; to "love one another with burning hearts" is one of our essential qualities.
But who then are the "low men," since "Every man and every woman is a star?" The casus belli is this: there are people who are veiled from themselves so deeply that they resent the bared faces of us others. We are fighting to free them, to make them masters like ourselves. Note verse 60, "to hell with them:" that is, let us drive them to the 'hell' or secret sanctuary within their consciousness. There dwells "the worm that dieth not and the fire that is not quenched;' that is, 'the secret serpent coiled about to spring' and 'the flame that burns in every heart of man' -- Hadit. In other words, we take up arms against falsehood; we cannot help it if that falsehood forces the King it has imprisoned to assent to its edicts, even to believe that his interests are those of his oppressor, and to fear Truth as once Jehovah did the Serpent.
Our ascetics enjoy, govern, conquer, love, and are not to quarrel (but see verses 59, 60 -- Even their combats are glorious).