In this post I’m linking a video I recently published to YouTube in which I read a selection of part 2 (“The Universe as We Seek To Make It”) of Aleister Crowley’s “An Essay Upon Number.” This “An Essay Upon Number” was included in Crowley’s The Temple of Solomon the King, which itself was included in the A∴A∴ periodical The Equinox, specifically Vol. I, No. 1. “An Essay Upon Number” was also included in Crowley’s 777 and Other Qabalistic Writings of Aleister Crowley.
I have posted to LOGOS! a link to a YouTube video I just published, wherein I read the chapter and essay “Barriers” from the book Introduction toMagic, Vol. I: Rituals and Practical Techniques for the Magus.
I’ve decided that new LOGOS! entries, posts on my blog LOGOS! (naturally), which have almost completely been reblogs or external references (transcripts of those references or re-published material) to essays I’ve written, will now appear here in or alongside updates.
In addition to updating this site with new LOGOS! entries, I’d also like to keep a rolling tab on the previous entries on that blog as well, featuring a list of links to them with each LOGOS!-related update. So, below you will find a list of all the posts in LOGOS! so far, from newest to oldest (2021-2018):
I’ve been itching to reboot my YouTube account for a while now. I used to do some sparse reviews and music video mashups and all that. I figured, I’ve still got it on there, and decided to start uploading again.
I’m not a bona fide philosopher. But I like to talk my ass off.
Gustave Doré: illustration of Lucifer falling from Heaven (1865), for Milton’s Paradise Lost.
“Of course we’re doomed. That’s a given. But, I think we often wonder how and when… I mean, you can’t honestly expect the human race to survive, say, the heat death of the universe; and, we know in all likelihood that it will be much earlier than that, that the species meets its demise. I mean, I think it was said [that] that would occur in something like 10 to the hundreth power (10100) years or something—some wildly ridiculous number like that… the heat death of the universe… the “degenerate era,” or whatever. But I guess the problem boils down to one of infinity and immortality… you know, this idea that we need to preserve something… Why? I mean, you see monuments and statues and all sorts of things erected all over the world all the time in honor of so and so or such and such; and you do have to wonder, you know… several billion years from now the Sun is going to engulf the Earth… and you have to wonder exactly what people are thinking. Like… this is being left for posterity? [I mean] it’s short-sighted. If you’re long-sighted you realize none of it lasts, and there’s no point in doing anything with a sense of I’m preserving something… [That] I’m preserving some kind of artifact, especially… that, you know, is really ultimately a product of my ego. And I think this is where we boil down to a lot of moral philosophy… that here and now, what can we do to alleviate the suffering of sentient creatures? I think that ultimately that’s what we care about, even if we don’t realize it. “We all want to be happy.” I think that’s what the Dalai Lama said, right? But… “what can we do to make ourselves and other people [truly] happy?” Not, “what can we do to gratify ourselves and make us feel like we’re somehow memetically (sic) immortal?” Because, we won’t be, and none of this—none of the grandiose structures… none of the art, the literature, the music, the philosophy—nothing that humans have ever done is going to be a lasting thing in the universe at large (sic). So, what do we do now? Here and now? I think that’s the real question.”
I think that if we take this view to its logical conclusion we realize the general importance of empathy and compassion. Now, there are moral relativists, and solipsists, and other types who think that morality, generally speaking, doesn’t have a set state, or that suffering is either non-existent (and thus a non-issue) or dulled for other minds. (If there even are other minds.)
Anyway, there are a lot of different ways of looking at morality. But I think that most of us can agree that, if there is such a thing as morality or virtue, it ties into our sense of empathy and the existence of suffering for both ourselves and others. Poor old Schopenhauer had this in mind when he, in his On the Basis of Morality, wrote:
“If an action has as its motive an egoistic aim… it cannot have any moral worth… the everyday phenomenon of compassion… the immediate participation, independent of all ulterior considerations, primarily in the suffering of another, and thus in the prevention or elimination of it… Only insofar as an action has sprung from compassion does it have moral value; and every action resulting from any other motives has none.”
Now, that being said, I will say that pity is something I think should more often than not be avoided. I mostly agree with Crowley’s assertion on this issue, as presented in his article “On Thelema” (c. 1926-1927):
“Pity implies two very grave errors…
The first error… is an implicit assumption that something is wrong with the Universe, and that moreover one is so insidiously obsessed by the Trance of Sorrow as to have completely failed in the task of solving the riddle of Sorrow, and gone through life with the groan of a hurt animal—”All is Sorrow.” The second error is still greater since it involves the complex of the Ego. To pity another person implies that you are superior to him, and you fail to recognize his absolute right to exist as he is.”
Crowley was, of course, speaking from the perspective of Thelema, a rather (I would argue) Nietzschean occult system which promotes the divine sovereignty of oneself and the primacy of joy over suffering (“Remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass & are done; but there is that which remains…”—Crowley, Liber Legis sub figura CCXX), putting it somewhat at odds with Schopenhauer and Buddhism (which I will mention further down). Schopenhauer and Buddha both seemed to have as their emphasis the nature and problem of suffering (“Unless suffering is the direct and immediate object of life, our existence must entirely fail of its aim. It is absurd to look upon the enormous amount of pain that abounds everywhere in the world, and originates in needs and necessities inseparable from life itself, as serving no purpose at all and the result of mere chance…”—Schopenhauer, Studies in Pessimism), whereas Nietzsche promoted—in his disagreement with Buddhism, Stoicism, and Christianity—amor fati, the love of one’s fate (despite pain), and Thelema seems to have a vaguely similar idea of things. (“I want to learn more and more to see as beautiful what is necessary in things; then I shall be one of those who make things beautiful. Amor fati: let that be my love henceforth! I do not want to wage war against what is ugly. I do not want to accuse; I do not even want to accuse those who accuse. Looking away shall be my only negation. And all in all and on the whole: some day I wish to be only a Yes-sayer.”—Nietzsche, The Gay Science.)
Frankly, I find all four—Gotama Buddha, Schopenhauer, Nietzsche, and Crowley—to be incredibly wise in their own ways, and it is difficult to “side” with any particular one in terms of ethics and value. We’re talking about some very profound thinkers and articulate writers and orators here.
Anyway, true compassion, to my mind, does not involve any kind of power exchange or other faulty dynamic. It must be a recognition that what is within oneself is also within another.
Despite Crowley’s admonishments of those who are “obsessed by the Trance of Sorrow,” the Buddhist view (particularly in line with the Mahayana) is one very close to my heart on this issue. As is noted by the Buddha of the Diamond Sutra, in speaking to his disciple Subhuti:
“…Subhuti, in the practice of compassion and charity a disciple should be detached. That is to say, he should practice compassion and charity without regard to appearances, without regard to form, without regard to sound, smell, taste, touch, or any quality of any kind. Subhuti, this is how the disciple should practice compassion and charity.”
In this context, compassion is something that must exist without regard to condition—the condition of ourselves, others, or the world at large. It must be self-existent and be provided to all beings.
But this brings me back to my original point: In a world so transient (as the Buddha, speaking of Buddhism, was so eager to point out), suffering and happiness must be our chief concerns. Looking to impermanent objects or projects for a lasting sense of meaning, security, or peace of mind is ultimately folly and is destined to fail. We are very much “doomed,” both as individuals and a species. We will not and cannot go on forever, and the idea that we persevere through objects/products/creations is a trick of the ego. Plus, considering the current state of our little planet’s climate and ecology, there’s a distinct possibility that we won’t be around much longer anyway. Given that, it is time to afford ourselves and other creatures a perfect measure of respect and love. I think that, despite any philosophical debate, we must come back to the fact of suffering and do something about it. What can we do otherwise?