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THE BOOK OF PLEASURE (SELF-LOVE). THE PSYCHOLOGY OF ECSTASY. BY AUSTIN OSMAN SPARE. DEFINITIONS. The words God, religions, faith, morals, woman, etc. (they being forms of belief), are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. Kia: The absolute freedom which being free is mighty enough to be "reality" and free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means," but by the Ego being free to recieve it, by being free of ideas about it and by not believing. The less said of it (Kia) the less obscure is it. Remember evolution teaches by terrible punishments-that conception 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 principle that 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 the mood corresponds to the nature of the desire, i.e., when the mind is worried because of the non-fulfilment of such desire and seeks relief. By seizing this mood and living, the resultant vacuity is sensitive to 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 has seen self at any time. We are what we believe and what it implies by a process of time in the conception; 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 operation indirect, easily they deceive introspection. Fruits of action are two-fold, Heaven or Hell, their Unity or Nothingness (Purgatory or Indifference). In Heaven there is desire for Women. Hell the desire intense. Purgatory is expectation delayed. Indifference but disappointment till recovery. Then verily they are one and the same. The wise pleasure seeker, having realised they are "different degrees of desire" and never desirable, gives up both Virtue and Vice and becomes a Kiaist. Riding the Shark of his desire 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, that paradox is truth, * while ofttimes the ornamentation of imbecility. As a virtue in the Idea to maximize pleasure cheaply, remit your sins and excuse them-is but ceremonial, the expression of puppetry to the governing fear. Yes! What you have ordained in your religiousness, is your very rack, imagined though it be! The prospect is not pleasant; you have taught yourself! It has become inborn and your body is sensitive. * That God is always in Heaven or that the Almighty inconceivable emanates its conception or negation-commits suicide, etc. Some praise the idea of Faith. To believe that they are Gods (or anything else) would make them such-proving by all they do, to be full of its non-belief. Better is it to admit incapacity or insignificance, than reinforce it by faith; since the superficial "protects" but does not change the vital. Therefore reject the former for the latter. Their formula is deception and they are deceived, the negation of their purpose. Faith is denial, or the metaphor Idiotcy, hence it always fails. To make their bondage more secure Governments force religion down the throats of their slaves, and it always suceeds; those who escape it are but few, therefore their honour is the greater. When faith perishes, the "Self" shall come into its own. Others less foolish, obscure the memory that God is a conception of themselves, and as much subject to law. Then, this ambition of faith, is it so very desirable? Myself, I have not yet seen a man who is not God already. Others again, and those who have much knowledge, cannot tell you exactly what "belief" is, or how to believe in what defies natural laws and existing belief. Surely it is not by saying "I believe"; that art has long been lost. They are even more subject to bewilderment and distraction directly they open their mouths full of argument; without power and unhappy unless spreading their own confusion, to gain cogency they must adopt dogma and mannerism that excludes possibility. . . . . . By the illumination of their knowledge they deteriorate in accomplishment. Have we not watched them decay in ration to their expoundings? Verily, man cannot believe by faith or gain, neither can he explain his knowledge unless born of a new law. We being everything, wherefore the necessity of imagining we are not? Be ye mystic. Others believe in prayer . . . . have not all yet learnt, that to ask it to be denied? Let it be the root of your Gospel. Oh, ye who are living other peoples lives! Unless desire is subconscious, it is not fulfilled, no, not in this life. Then verily sleep is better than prayer. Quiescence is hidden desire, a form of "not asking"; by it the female obtains much from man. Utilize prayer (if you must pray) as a 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 of a fundamental illusion, but that they never realise-or this Ukase they are the mockery, for how much they regret! They suffer more conflict than the unenlightened. With what they can identify their own delusion of fear they call truth. They never see this similarity and the quintessence of religions, their own poverty of imagination and religion's palliation. Better is it to show the essential difference of religions. It is as well to know that various means; is not their object to deceive and govern? Surely then, for 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 relationship and paradox, the song of experience and illusion. Paradox is not "truth", but the truth that anything can be true for a time. What supersedes paradox and its implicit ("not necessary"), I will make the foundation of my teaching. Let us determine the deliberative, "the truth" cannot be divided. Self-love only cannot be denied and is Self-love as such when paradoxical, under any condition, hence it alone is truth, without accessories complete. Others praise ceremonial Magic, and are supposed to suffer much Ecstasy! Our asylums are crowded, the stage is over-run! Is it by symbolizing we become the symbolized? Were I to crown myself King, should I be King? Rather should I be an object of disgust or pity. These Magicians, whose insincerity is their safety, are but the unemployed dandies of the Brothels. Magic is but one's natural ability to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. I know them well and their creed of learning that teaches the fear of their own light. Vampires, they are as the very lice in attraction. Their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. Their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his food, I say they are less free and do not obtain the satisfaction of the meanest among animals. Self condemned in their disgusting fatness, their emptiness of power, without even the magic of personal charm or beauty, they are offensive in their bad taste and mongering for advertisement. The freedom of energy is not obtained by its bondage, great power not by disintegration. Is it not because our energy (or mind stuff) is already over bound and divided, that we are not capable, let alone magical? Some believe any and every thing is symbolic, and can be transcribed, and explain the occult, but of what they do not know. (Great spiritual truths?) So argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. This unnecessary corpulency, however impressive, is it not disgusting? (The Elephant is exceeding large but extremely powerful, the swine though odious does not breed the contempt of our good taste.) If a man is no hero to his servant, much less can he remain a mystic in the eyes of the curious; similarity educates mimicry. Decorate your meaning, however objectionable (as fact), after you have shown your honesty. Truth, though simple, never needs the argument of confusion for obscurity; its own pure symbolism embraces all possibilities as mystic design. Take your stand in commonsense and you include the truth which cannot lie; no argument has yet prevailed. Perfect proportion suggest no alteration, and what is useless decays. They reject all the modern symbolism*(1) and reach an absurd limit very early. Not counting on change*(2) and (at times) the arbitrary nature of symbolism or the chance of a preserved folly, by their adoption of the traditional without a Science, as having reading to the present, their symbolism is chaotic and meaningless. Not knowing the early rendering, they succeed in projecting their own meagreness by this confusion, as explaining the ancient symbols. Children are more wise. This conglomeration of antiquity decayed, collected with the disease of greed-is surely the chance for charity? Forgetting trumpery ideas, learn the best tradition by seeing you own functions and the modern unbiassed. Some praise the belief in a moral doctrinal code, which they naturally and continually transgress, and never obtain their purpose. Given the right nature, they succeed fairly in their own governing, and are those most healthy, sane and self-pleased. It may be called the negation of my doctrine, they obtain tolerable satisfaction, whereas mine is complete. Let him tarry here, who is not strong for the great work. In freedom he might be lost. So fledge your wings fearlessly, ye humble ones! *(1) All means of locomotion, machinery, governments, institutions, and everything essentially modern, is 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 not necessarily or usually. The vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. Others say knowledge only is eternal, it is the eternal illusion of learning-the Ukase of learning what we already know. Directly we ask ourselves "how" we induce stupidity; without this conception what is there we could not know and accomplish? Others for concentration, it will not free you, the mind conceiving the law is bondage. Arrived at that, you will want deconcentration. Dissociation from all ideas but one is not release but imaginative fulfilment, or the fury of creation. Others again, that all things are emanations of the Divine Spirit, as rays from the Sun, hence the need of emancipation? Verily, things are of necessity through their conception and belief. Then let us destroy or change conception, and empty the belief. These and many other doctrines, are declared by me as the perpetuators of sin and illusion. Each and all depending on a muddled implication, obscuring, yet evolved from the duality of the consciousness for their enjoyment. In fear they would vomit hot blood were they to see the fruits of their actions and pleasures. Thus believing in widely different doctrines, they are of the dual principle, necessary parasites on each other. Like drugs and the surgeon's knife, they only annul or at best remove an effect. They do not change or remove the fundamental cause (the law). "Oh, God, thou art the stagnant environment." All is quackery: these religions whose very existence depend on their failure, are so full of misery and confusion, have only multiplied arguments, as full of argument as they are evil, so crowded with non-essentials, being so barren of any free pleasure in this life or another, I cannot uphold their doctrines. Their criterion for enjoyment-death! Better it were a man renounce them all, and embrace his own invincible purpose. He cannot go further, and this is his only release. By it he may put his pleasure where he will, 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 can be expressed by conceivable ideas, is not the eternal Kia, which burns up all belief but is the archetype of "self," the slavery of mortality. Endeavouring to describe "it," I write what may be but not usually-called the "book of lies"*(1). The unorthodox of the originable-a volant "sight," that conveys somehow by the incidental, that truth is somewhere. The Kia which can be vaguely expressed in words is the "Neither-Neither," the unmodified "I" in the sensation of omnipresence, the illumination symbolically transcribed in the sacred alphabet, and of which I am about to write. Its emanation is its own intensity, but not necessariness, it has and ever will exist, the virgin quantum-by its exuberance we have gained existence. Who dare say where, why and how it is related? By the labour of time the doubter inhabits his limit. Not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. Anterior to Heaven and Earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. Only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. He that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in dissatisfaction*(2). The progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. Time has not changed it, hence I call it new. This ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the Sphinx at the gates of all spirituality. All conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. The idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. As unity conceived duality, it begot trinity, begot tetragrammaton. Duality being unity, is time, the complex of conception, the eternal refluctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. Being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of the believer. It imagines the eternal decimal, its multiplicity embracing eternity, from which spring the manifold forms, which constitute existence. Vitalized by the breath of self-love, life is conscious of one. Self being its opposing force, is alternately conflict, harmony, life and death. These four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and Symbolized. One form made by two, that is three-fold and having 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 variety of emotions 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 but unintelligible, without form, its design most excellent. Its wish is its superabundance, who can assert its mysterious purpose? By our knowledge it becomes more obscure, more remote, and our faith-opacity. Without attribute, I know [ Pobierz całość w formacie PDF ] |
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