Hackers Underworld 2: Forbidden Knowledge/Hackers Underworld 2: Forbidden Knowledge.iso/OCCULT/B150.TXT

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Liber CL

{Book 150}

De Lege Libellum

L-n-L-n-L-n-L-n-L

This Epistle first appeared in The Equinox III(1) (Detroit: Universal,
1919). The quotations are from Liber Legis--The Book of the Law.--H.B.

Preface


THE LAW


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


IN RIGHTEOUSNESS OF HEART come hither, and listen: for it is I, TO
MEGA VHRION, who gave this Law unto everyone that holdeth himself
holy. It is I, not another, that willeth your whole Freedom, and the
arising within you of full Knowledge and Power.

Behold! the Kingdom of God is within you, even as the Sun standeth
eternal in the heavens, equal at midnight and at noon. He riseth not:
he setteth not: it is but the shadow of the earth which concealeth
him, or the clouds upon her face.

Let me then declare unto you this Mystery of the Law, as it hath been
made known unto me in divers places, upon the mountains and in the
deserts, but also in great cities, which thing I speak for your
comfort and good courage. And so be it unto all of you.

Know first, that from the Law spring four Rays or Emanations: so that
if the Law be the centre of your own being, they must needs fill you
with their secret goodness. And these four are Light, Life, Love, and
Liberty.

By Light shall ye look upon yourselves, and behold All Things that are
in Truth One Thing only, whose name hath been called No Thing for a
cause which later shall be declared unto you. But the substance of
Light is Life, since without Existence and Energy it were naught. By
Life therefore are you made yourselves, eternal and incorruptible,
flaming forth as suns, self-created and self-supported, each the sole
centre of the Universe.

Now by the Light ye beheld, by Love ye feel. There is an ecstacy of
pure Knowledge, and another of pure Love. And this Love is the force
that uniteth things diverse, for the contemplation in Light of their








Oneness. Know that the Universe is not at rest, but in extreme motion
whose sum is Rest. And this understanding that Stability is Change,
and Change Stability, that Being is Becoming, and Becoming Being, is
the Key to the Golden Palace of this Law.

Lastly, by Liberty is the power to direct your course according to
your Will. For the extent of the Universe is without bounds, and ye
are free to make your pleasure as ye will, seeing that the diversity
of being is infinite also. For this also is the Joy of the Law, that
no two stars are alike, and ye must understand also that this
Multiplicity is itself Unity, and without it Unity could not be. And
this is an hard saying against Reason: ye shall comprehend, when,
rising above Reason, which is but a manipulation of the Mind, ye come
to pure Knowledge by direct perception of the Truth.

Know also that these four Emanations of the Law flame forth upon all
paths: ye shall use them not only in these Highways of the Universe
whereof I have written, but in every By-path of your daily life.

Love is the law, love under will.


I


OF LIBERTY


IT IS OF LIBERTY that I would first write unto you, for except ye be
free to act, ye cannot act. Yet all four gifts of the Law must in some
degree be exercised, seeing that these four are one. But for the
Aspirant that cometh unto the Master, the first need is freedom.

The great bond of all bonds is ignorance. How shall a man be free to
act if he know not his own purpose? You must therefore first of all
discover which star of all the stars you are, your relation to the
other stars about you, and your relation to, and identity with, the
Whole.

In our Holy Books are given sundry means of making this discovery, and
each must make it for himself, attaining absolute conviction by direct
experience, not merely reasoning and calculating what is probable. And
to each will come the knowledge of his finite will, whereby one is a
poet, one prophet, one worker in steel, another in jade. But also to
each be the knowledge of his infinite Will, his destiny to perform the
Great Work, the realization of his True Self. Of this Will let me
therefore speak clearly unto all, since it pertaineth unto all.

Understand now that in yourselves is a certain discontent. Analyse
well its nature: at the end is in every case one conclusion. The ill
springs from the belief in two things, the Self and the Not-Self, and
the conflict between them. This also is a restriction of the Will. He
who is sick is in conflict with his own body: he who is poor is at
odds with society: and so for the rest. Ultimately, therefore, the
problem is how to destroy this perception of duality, to attain to the
apprehension of unity.










Now then let us suppose that you have come to the Master, and that He
has declared to you the Way of this attainment. What hindereth you?
Alas! there is yet much Freedom afar off.

Understand clearly this: that if you are sure of your Will, and sure
of your means, then any thoughts or actions which are contrary to
those means are contrary also to that Will.

If therefore the Master should enjoin upon you a Vow of Holy
Obedience, compliance is not a surrender of the Will, but a fulfilment
thereof.

For see, what hindereth you? It is either from without or from within,
or both. It may be easy for the strong-minded seeker to put his heel
upon public opinion, or to tear from his heart the objects which he
loves, in a sense: but there will always remain in himself many
discordant affections, as also the bond of habit, and these also must
he conquer.

In our holiest Book it is written: ``Thou hast no right but to do thy
will. Do that, and no other shall say nay.'' Write it also in your
heart and in your brain: for this is the key of the whole matter.

Here Nature herself be your preacher: for in every phenomenon of force
and motion doth she proclaim aloud this truth. Even in so small a
matter as driving a nail into a plank, hear this same sermon. Your
nail must be hard, smooth, fine-pointed, or it will not move swiftly
in the direction willed. Imagine then a nail of tinder-wood with
twenty points--it is verily no longer a nail. Yet nigh all mankind are
like unto this. They wish a dozen different careers; and the force
which might have been sufficient to attain eminence in one is wasted
on the others: they are null.

Here then let me make open confession, and say thus: though I pledged
myself almost in boyhood to the Great Work, though to my aid came the
most puissant forces in the whole Universe to hold me to it, though
habit itself now constraineth me in the right direction, yet I have
not fulfilled my Will: I turn aside daily from the appointed task. I
waver. I falter. I lag.

Let this then be of great comfort to you all, that if I be so
imperfect--and for very shame I have not emphasized that
imperfection--if I, the chosen one, still fail, then how easy for
yourselves to surpass me! Or, should you only equal me, then even so
how great attainment should be yours!

Be of good cheer, therefore, since both my failure and my success are
arguments of courage for yourselves.

Search yourselves cunningly, I pray you, analysing your inmost
thoughts. And first you shall discard all those gross obvious
hindrances to your Will: idleness, foolish friendships, waste
employments or enjoyments, I will not enumerate the conspirators
against the welfare of your State.

Next, find the minimum of daily time which is in good sooth necessary
to your natural life. The rest you shall devote to the True Means of
your Attainment. And even these necessary hours you shall consecrate








to the Great Work, saying consciously always while at these Tasks that
you perform them only in order to preserve your body and mind in
health for the right application to that sublime and single Object.

It shall not be very long before you come to understand that such a
life is the true Liberty. You will feel distractions from your Will as
being what they are. They will no longer appear pleasant and
attractive, but as bonds, as shames. And when you have attained this
point, know that you