The Collected Works of Aleister Crowley. Aleister Crowley
a pace during the early years of his life that he may almost be tempted to believe in the possibility of experiences beyond his own, and from a practical standpoint he will seem to be confronted with so many avenues of knowledge that he will be bewildered which to choose.
The ass hesitated between two thistles; how much more that greater ass, that incomparably greater ass, between two thousand!
Fortunately it does not matter very much; but he should at least choose those branches of knowledge which abut directly upon universal problems.
He should choose not one but several, and these should be as diverse as possible in nature.
It is important that he should strive to excel in some sport, and that that sport should be the one best calculated to keep this body in health.
He should have a thorough grounding in classics, mathematics and science; also enough general knowledge of modern languages and of the shifts of life to enable him to travel in any part of the world with ease and security.
History and geography he can pick up as he wants them; and what should interest him most in any subject is its links with some other subject, so that his Pantacle may not lack what painters call "composition."
He will find that, however good his memory may be, ten thousand impressions enter his mind for every one that it is able to retain even for a day. And the excellence of a memory lies in the wisdom of its selection.
The best memories so select and judge that practically nothing is retained which has not some coherence with the general plan of the mind.
All Pantacles will contain the ultimate conceptions of the circle and the cross, though some will prefer to replace the cross by a point, or by a Tau, or by a triangle. The Vesica Pisces is sometimes used instead of the circle, or the circle may be glyphed as a serpent. Time and space and the idea of causality are sometimes represented; so also are the three stages in the history of philosophy, in which the three objects of study were successively Nature, God, and Man.
The duality of consciousness is also sometimes represented; and the Tree of Life itself may be figured therein, or the categories. An emblem of the Great Work should be added. But the Pantacle will be imperfect unless each idea is contrasted in a balanced manner with its opposite, and unless there is a necessary connection between each pair of ideas and every other pair.
The Neophyte will perhaps do well to make the first sketches for his Pantacle very large and complex, subsequently simplifying, not so much by exclusion as by combination, just as a Zoologist, beginning with the four great Apes and Man, combines all in the single word "primate."
It is not wise to simplify too far, since the ultimate hieroglyphic must be an infinite. The ultimate resolution not having been performed, its symbol must not be portrayed.
If any person were to gain access to V.V.V.V.V.,59 and ask Him to discourse upon any subject, there is little doubt that He could only comply by an unbroken silence, and even that might not be wholly satisfactory, since the Tao Teh King says that the Tao cannot be declared either by silence or by speech.
In this preliminary task of collecting materials, the idea of the Ego is not of such great moment; all impressions are phases of the non-ego, and the Ego serves merely as a receptacle. In fact, to the well regulated mind, there is no question but that the impressions are real, and that the mind, if not a "tabula rasa," is only not so because of the "tendencies" or "innate ideas" which prevent some ideas from being received as readily as others.60
These "tendencies" must be combated: distasteful facts should be insisted upon until the Ego is perfectly indifferent to the nature of its food.
"Even as the diamond shall glow red for the rose, and green for the rose-leaf, so shalt thou abide apart from the Impressions."
This great task of separating the self from the impressions or "vrittis" is one of the may meanings of the aphorism "solve," corresponding to the "coagula" implied in Samadhi, and this Pantacle therefore represents all that we are, the resultant of all that we had a tendency to be.
In the Dhammapada we read:
All that we are from mind results; on mind is founded, built of mind;
Who acts or speaks with evil thought him doth pain follow sure and blind.
So the ox plants his foot, and so the car wheel follows hard behind.
All that we are from mind results; on mind is founded, built of mind;
Who acts or speaks with righteous thought him happiness doth surely find.
So failing not the shadow falls for ever in its place assigned.
The Pantacle is then in a sense identical with the Karma or Kamma of the Magician.
The Karma of a man is his "ledger." The balance has not been struck and he does not know what it is; he does not even fully know what debts he may have to pay, or what is owed him; nor does he know on what dates even those payments which he anticipates may fall due.
A business conducted on such lines would be in a terrible mess; and we find in fact that man is in just such a mess. While he is working day and night at some unimportant detail of his affairs, some giant force may be advancing "pede claudo" to overtake him.
Many of the entries in this "ledger" are for the ordinary man necessarily illegible; the method of reading them is given in that important instruction of the A.'.A.'. called "Thisharb," Liber CMXIII.
Now consider that this Karma is all that a man has or is. His ultimate object is to get rid of it completely -- when it comes to the point of surrendering61 the Self to the Beloved; but in the beginning the Magician is not that Self, he is only the heap of refuse from which that Self is to be built up. The Magical instruments must be made before they are destroyed.
This idea of Karma has been confused by many who ought to have know better, including the Buddha, with the ideas of poetic justice and of retribution.
We have the story of one of the Buddha's Arahats, who being blind, in walking up and down unwittingly killed a number of insects. [The Buddhist regards the destruction of life as the most shocking crime.] His brother Arahats inquired as to how this was, and Buddha spun them a long yarn as to how, in a previous incarnation, he had maliciously deprived a woman of her sight. This is only a fairy tale, a bogey to frighten the children, and probably the worst way of influencing the young yet devised by human stupidity.
Karma does not work in this way at all.
In any case moral fables have to be very carefully constructed, or they may prove dangerous to those who use them.
You will remember Bunyan's Passion and Patience: naughty Passion played with all this toys and broke them, good little Patience put them carefully aside. Bunyan forgets to mention that by the time Passion had broken all his toys, he had outgrown them.
Karma does not act in this tit-for-tat-way. An eye for an eye is a sort of savage justice, and the idea of justice in our human sense is quite foreign to the constitution of the Universe.
Karma is the Law of Cause and Effect. There is no proportion in its operations. Once an accident occurs it is impossible to say what may happen; and the Universe is a stupendous accident.
We go out to tea a thousand times without mishap, and the thousand-and-first time we meet some one who changes radically the course of our lives for ever.
There is a sort of sense in which every impression that is made upon our minds is the resultant of all the forces of the past; no incident is so trifling that it has not in some way shaped one's disposition. But there is none of this crude retribution about it. One may kill a hundred thousand lice in one brief hour at the foot of the Baltoro Glacier, as Frater P. once did. It would be stupid to suppose, as the Theosophist inclines to suppose, that this action involves one in the doom of being killed by