Crowley_A Four_Meditations

[ Pobierz całość w formacie PDF ]

this is filth. What is the curse upon religion that its tenets must always be
associated with every kind of extravagance and falsehood?
There is one exception; it is the A.'.A.'., whose members are extremely
careful to make no statement at all that cannot be verified in the usual manner;
or where this is not easy, at least avoid anything like a dogmatic statement.
In Their second book of practical instruction, Liber O, occur these words:
"By doing certain things certain results will follow. Students are most
earnestly warned against attributing objective reality or philosophical validity
to any of them."
Those golden words!
In discussing Dhyana, then, let it be clearly understood that something
unexpected is about to be described.
We shall consider its nature and estimate its value in a perfectly unbiassed
way, without allowing ourselves the usual rhapsodies, or deducing any theory of
the universe. One extra fact may destroy some {31} existing theory; that is
common enough. But no single fact is sufficient to construct one.
It will have been understood that Dharana, Dhyana, and Samadhi form a
continuous process, and exactly when the climax comes does not matter. It is of
this climax that we must speak, for this is a matter of "experience," and a very
striking one.
In the course of our concentration we noticed that the contents of the mind
at any moment consisted of two things, and no more: the Object, variable, and
the Subject, invariable, or apparently so. By success in Dharana the object has
been made as invariable as the subject.
Now the result of this is that the two become one. This phenomenon usually
comes as a tremendous shock. It is indescribable even by the masters of
language; and it is therefore not surprising that semi-educated stutterers
wallow in oceans of gush.
All the poetic faculties and all the emotional faculties are thrown into a
sort of ecstasy by an occurrence which overthrows the mind, and makes the rest
of life seem absolutely worthless in comparison.
Good literature is principally a matter of clear observation and good
judgment expressed in the simplest way. For this reason none of the great
events of history (such as earthquakes and battles) have been well described by
eye-witnesses, unless those eye-witnesses were out of danger. But even when one
has become accustomed to Dhyana by constant repetition, no words seem adequate.
One of the simplest forms of Dhyana may be called "the Sun." The sun is seen
(as it were) by itself, not by an observer; and although the physical eye cannot
behold the sun, one is compelled to make the statement that this "Sun" is far
more brilliant than the sun of nature. The whole thing takes place on a higher
level.
Also the conditions of thought, time, and space are abolished. It is
impossible to explain what this really means: only experience can furnish you
with apprehension.
(This, too, has its analogies in ordinary life; the conceptions of higher
mathematics cannot be grasped by the beginner, cannot be explained to the
layman.)
A further development is the appearance of the Form which has been
universally described as human; although the persons describing it proceed to
add a great number of details which are not human at all. This particular
appearance is usually assumed to be "God."
But, whatever it may be, the result on the mind of the student is tremendous;
all his thoughts are pushed to their greatest development. He sincerely
believes that they have the divine sanction; perhaps he even supposes that they
emanate from this "God." He goes back into the world armed with this intense
conviction {32} and authority. He proclaims his ideas without the restraint
which is imposed upon most persons by doubt, modesty, and diffidence;
This lack of restraint is not to be confused with that observed in intoxication
and madness. Yet there is a very striking similarity, though only a superficial
one.>> while further there is, one may suppose, a real clarification.
In any case, the mass of mankind is always ready to be swayed by anything
thus authoritative and distinct. History is full of stories of officers who
have walked unarmed up to a mutinous regiment, and disarmed them by the mere
force of confidence. The power of the orator over the mob is well known. It
is, probably, for this reason that the prophet has been able to constrain
mankind to obey his law. I never occurs to him that any one can do otherwise.
In practical life one can walk past any guardian, such as a sentry or ticket-
collector, if one can really act so that the man is somehow persuaded that you
have a right to pass unchallenged.
This power, by the way, is what has been described by magicians as the power
of invisibility. Somebody or other has an excellent story of four quite
reliable men who were on the look-out for a murderer, and had instructions to
let no one pass, and who all swore subsequently in presence of the dead body
that no one had passed. None of them had seen the postman.
The thieves who stole the "Gioconda" from the Louvre were probably disguised
as workmen, and stole the picture under the very eye of the guardian; very
likely got him to help them.
It is only necessary to believe that a thing must be to bring it about. This
belief must not be an emotional or an intellectual one. It resides in a deeper
portion of the mind, yet a portion not so deep but that most men, probably all
successful men, will understand these words, having experience of their own with
which they can compare it. [ Pobierz całość w formacie PDF ]

Linki