by Frater Aρετή

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Do what thou wilt shall be the whole of the Law.

Reality is Some(n)one

The aim of our considerations will be the hidden transformation of everyday life; from profane, saturated with dead pressures and things of Non-Life, to a holy, indeed Holy Life full of No-thing (AL I:46), deities and spirits and their meetings. This transformation is a process that resist nothing what constitutes our time (or everything that can be seen in it); be it “downfall” or “Old æon” or “capitalism” or “climate change”. These are all idioms of the Bad Dark Side, which reflect the polarized vision of the world. However, in my opinion, transformation cannot be built on the opposition and negation of What Is – because it will irreversibly distort the course of the journey. The ground of transformation is a comprehensive, affirmative and subversive approach to the given Reality at the same time. It is not crossed by any chasm which name is struggle – all struggles are already implicit within Reality, but they do not fundamentally affect what Is. When we ontologize the struggle, we create a gap in Reality – it does not matter if the name of our fight is good-and-evil, truth-and-false, past-and-future, higher-or-lower, power-or-weakness, one-or-many – we always end up with a nasty crack where our thoughts will fall and where our desires will land (to sour).

Let our reality be experienced as continuous (AL I:27) – let it be experienced as Our Lady Nuit. Such a continuum is impossible to grasp with concepts, the failure illustrated by “cutting of sky with swords” (cf. AL I:27). It’s easier to adore it (cf. CCCXXXIII, 21, “The Blind Webster”). Instead of chopping her up with the names – “world”, “reality”, “cosmos” – let’s restore her name; Nuit, which opens like a flower to O! (Nuit-Hadit-Ra-Hoor-Khuit). She is always here, she always touches and penetrates (AL I:26). Addressing her per “reality”, is like calling a dear lover in a bunch of friends; “that nice woman with whom I recently slept”.

Thanks to the relation with Nuit (cf. Liber Nv) we merge what appears falsely as radically fragmented – then our mind, instead of wandering among the cut particles, chasing some, rejecting others, fearing everything and ignoring the mass, can settle in Our Lady Nuit, deeper and deeper.

So we are working vigorously to stop questioning the Nuit continuum, through adoration, intelligence, ethics, etc, thus we learn to dwell in Her and perceive every man and woman as, above all, Her stars (AL I:3 in the context of AL I:4, cf. commentary to AL I:12). Let’s perceive a relevant excerpt from Liber AL rather as a magical procedure than a statement not[1] to be studied and discussed. Thanks to (mutual!) love for Nuit, the door  to transformation announced above opens. Excerpts from Chapter I can inspire you to settle down on this path; Liber Nv will do it further; let it all be used as clues to the perceptions that bring us closer to Nuit. Then we will cleanse ourselves of the burden, worries,  frustrations, and friction resulting from profane perception.

The more we integrate into Nuit, the more we will be able to enjoy it and – from within the Queen of Space – operate in the profanum (see AL I: 23). This process will undoubtedly take some time. Then in everyday life there will only be “you” (the epiphenomenon of Hadit) and Nuit; life will become a romance with our Lady and her secret names.

The stars make up the constellations

The Book of the Law reveals people as stars. It is, in a way, the first, striking, preceding and all-embracing vision of people; they are the celestial bodies on the Nu firmament. We may not understand it, yet being able to see it. In this sense, there is no people, just an infinite company of stars. We know that each star is a huge fury of burning fire – yet we see them as shiny dots, indistinguishable in size from fireflies. From this perspective, we cannot penetrate the flaming heart of the star (at the same time identical to ours), but we can admire the constellations in which they arrange and the harmonies of the spheres connecting them.

I think it is in the connections of the stars – in the harmonious spaces between them – where gods and spirits lead their occult lives. In other words, gods and spirits live strictly among people; we can find them within the dynamic spaces of relations. Perceiving and admiring their dance takes place in Nuit like an adventure in the belly of a Whale; when we see Our Lady, we can witness revolutionibus orbium coelestium[2]. These movements, meetings, and connections are what we can actually participate in – as opposed to, as described above, using astronomical metaphors – the interiors of stars (after all, we can only see our own).

I believe that these interiors are not only elusive, but also inviolable – and much of what we take for “ourselves” actually happens in-between. This means that we are “beyond experiencing” or even “unfuckablewith” and, at the same time, consorting with spirits. Here the ecstasy and the intimacy meets. When a procession of dancing spirits and gods deceives us, it is easy to wake up and Return. And, while witnessing the mingling of the gods we can stay anchored in the Universal Will and choose who to worship and play with. Here we can ask the daimon to introduce himself, unveil the god under the hood of a man, find out who we mess with, and then act accordingly. Here we can operate the reality in secret, exorcising and conjuring spirits.  This perspective may be an antidote to today’s touchy and preoccupied with self-defense world in which we live.

Let us see the world of people as a world of dynamic meetings – two stars form a unique constellation, let alone five, ten or a hundred. This is the world of the In-between . Of course, it will be different when the star A meets B, and different when B looks at C. Here the dynamics, possible traceable second by second, happens. What we perceive is space filled by live, signed below as a red dash: A – B is a different dash than B – C, so are A(a day later) – C(childhood). Flow through the shifts and changes! These spaces are portals for deities and spirits that appear and should be honoured as full members of the interaction. This is where a thelemite can truly manifest his hospitality.

As we know, astrology tried to subdue this complexity into imposed, albeit dynamic, attributions. The same with “objectified” psychological or other laws. The divination methods seem more handy, more attuned to the speed of affairs portrayed here. As you know, ancient Chinese I Ching specialists saw hexagrams in every situation experienced.  However, nothing can replace a well-tuned perception.

Love is the law, love under will.

People interested in the scientific presentation of the above perspective are referred to the works of anthropologists such as Eduardo Viveiros de Castro, Dan Rosengren and others

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[1] “Those who discuss the contents of this Book are to be shunned by all”

[2] En. On the Revolutions of the Heavenly Spheres

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