The Law is for All

Chapter II * Verse 5 91 reflect respectively Nuit and Hadit from the Ain and Kether. The process is to use each new item of knowledge to correct and increase one’s comprehension of the Subject of the Proposition. Thus arb should tell us: A is (not A, as we supposed, but) A. This facilitates the discovery a,r,c leading to a, is a2; and so on. In practice, everything that we learn about (e.g.) “horse” helps us to understand—to enjoy—the idea. The difference between the scholar and the schoolboy is that the former glows and exults when he is reminded of some word like thalassa.1 Ourselves:— What a pageant of passion empurples our minds whenever we think of the number 93! Most of all, each new thing that we know about ourselves helps us to realize what we mean by our “Star.” 1 [Grk., “sea.”] Now, “the rituals of the old time” are no longer valid vehicles; Knowledge cannot “go aright” until they are adapted to the Formula of the New /Eon. Their defects are due principally to two radical errors. 1. The Universe was conceived as possessing a fixed centre, or summit; an absolute standard to which all things might be referred; an Unity, or God. (Mystics were angry and bewildered, often enough, when attaining to “union with God” they found him equally in all.) This led to making a difference between one thing and another, and so to the ideas of superiority, of sin, etc., ending by absurdities of all kinds, alike in theology, ethics, and science. 2. The absolute antithesis between the pairs of opposites. This is really a corollary of (1). There was an imaginary “absolute evil” which made Manichieanism necessary— despite the cloaks of the Casuists—and meant “That which leads one away from God.” But each man, while postulating an absolute “God” defined Him uncon­ sciously in terms of a Freudian Phantasm created by his own wish-fulfilment machinery. Thus “God” and “Evil” were really expressions of personal prejudice. A man