LITMIR.BIZ

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most formidable of the religious organizations of the world.

      That of the Old Man of the Mountains was perhaps the next best.

      The defect in Loyola's system is that the General was not God, and that owing to various other considerations he was not even necessarily the best man in the Order.

      To become General of the Order he must have willed to become General of the Order; and because of this he could be nothing more.

      To return to the question of the development of the Will. It is always something to pluck up the weeds, but the flower itself needs tending. Having crushed all volitions in ourselves, and if necessary in others, which we find opposing our real Will, that Will itself will grow naturally with greater freedom. But it is not only necessary to purify the temple itself and consecrate it; invocations must be made. Hence it is necessary to be constantly doing things of a positive, not merely of a negative nature, to affirm that Will.

      Renunciation and sacrifice are necessary, but they are comparatively easy. There are a hundred ways of missing, and only one of hitting. To avoid eating beef is easy; to eat nothing but pork is very difficult.

      Levi recommends hat at times the Magical Will itself should be cut off, on the same principle as one can always work better after a "complete change." Levi is doubtless right, but he must be understood as saying this "for the hardness of men's hearts." The turbine is more efficient than a reciprocating engine; and his counsel is only good for the beginner.

      Ultimately the Magical Will so identifies itself with the man's whole being that it becomes unconscious, and is as constant a force as gravitation. One may even be surprised at one's own acts, and have to reason out their connection. But let it be understood that when the Will has thus really raised itself to the height of Destiny, the man is no more likely to do wrong than he is to float off into the air.

      One may be asked whether there is not a conflict between this development of the Will and Ethics.

      The answer is Yes.

      In the Grand Grimoire we are told "to buy an egg without haggling"; and attainment, and the next step in the path of attainment, is that pearl of great price, which when a man hath found he straightway selleth all that he hath, and buyeth that pearl.

      With many people custom and habit -- of which ethics is but the social expression --- are the things most difficult to give up: and it is a useful practice to break any habit just to get into the way of being free from that form of slavery. Hence we have practices for breaking up sleep, for putting our bodies into strained and unnatural positions, for doing difficult exercises of breathing -- all these, apart from any special merit they may have in themselves for any particular purpose, have the main merit that the man forces himself to do them despite any conditions that may exist. Having conquered internal resistance one may conquer external resistance more easily.

      In a steam boat the engine must first overcome its own inertia before it can attack the resistance of the water.

      When the will has thus ceased to be intermittent, it becomes necessary to consider its size. Gravitation gives an acceleration of thirty-two feet per second on this planet, on the moon very much less. And a Will, however single and however constant, may still be of no particular use, because the circumstances which oppose it may be altogether too strong, or because it is for some reason unable to get into touch with them. It is useless to wish for the moon. If one does so, one must consider by what means that Will may be made effective.

      And though a man may have a tremendous Will in one direction it need not always be sufficient to help him in another; it may even be stupid.

      There is the story of the man who practised for forty years to walk across the Ganges; and, having succeeded, was reproached by his Holy Guru, who said: "You are a great fool. All your neighbours have been crossing every day on a raft for two pice."

      This occurs to most, perhaps to all, of us in our careers. We spend infinite pains to learn something, to achieve something, which when gained does not seem worth even the utterance of the wish.

      But this is a wrong view to take. The discipline necessary in order to learn Latin will stand us in good stead when we wish to do something quite different.

      At school our masters punished us; when we leave school, if we have not learned to punish ourselves, we have learned nothing.

      In fact the only danger is that we may value the achievement in itself. The boy who prides himself on his school knowledge is in danger of becoming a college professor.

      So the Guru of the water-walking Hindu only meant that it was now time to be dissatisfied with what he had done -- and to employ his powers to some better end.

      And, incidentally, since the divine Will is one, it will be found that there is no capacity which is not necessarily subservient to the destiny of the man who possesses it.

      One may be unable to tell when a thread of a particular colour will be woven into the carpet of Destiny. It is only when the carpet is finished and seen from a proper distance that the position of that particular strand is seen to be necessary. From this one is tempted to break a lance on that most ancient battlefield, free-will and destiny.

      But even though every man is "determined" so that every action is merely the passive resultant of the sum-total of the forces which have acted upon him from eternity, so that his own Will is only the echo of the Will of the Universe, yet that consciousness of "free-will" is valuable; and if he really understands it as being the partial and individual expression of that internal motion in a Universe whose sum is rest, by so much will he feel that harmony, that totality. And though the happiness which he experiences may be criticised as only one scale of a balance in whose other scale is an equal misery, there are those who hold that misery consists only in the feeling of separation from the Universe, and that consequently all may cancel out among the lesser feelings, leaving only that infinite bliss which is one phase of the infinite consciousness of that ALL. Such speculations are somewhat beyond the scope of the present remarks. It is of no particular moment to observe that the elephant and flea can be no other than they are; but we do perceive that one is bigger than the other. That is the fact of practical importance.

      We do know that persons can be trained to do things which they could not do without training -- and anyone who remarks that you cannot train a person unless it is his destiny to be trained is quite unpractical. Equally it is the destiny of the trainer to train. There is a fallacy in the determinist argument similar to the fallacy which is the root of all "systems" of gambling at Roulette. The odds are just over three to one against red coming up twice running; but after red has come up once the conditions are changed.

      It would be useless to insist on such a point were it not for the fact that many people confuse Philosophy with Magick. Philosophy is the enemy of Magick. Philosophy assures us that after all nothing matters, and that "che sara sara."

      In practical life, and Magick is the most practical of the Arts of life, this difficulty does not occur. It is useless to argue with a man who is running to catch a train that he may be destined not to catch it; he just runs, and if he could spare breath would say "Blow destiny!"

      It has been said earlier that the real Magical Will must be toward the highest attainment, and this can never be until the flowering of the Magical Understanding. The Wand must be made to grow in length as well as in strength; it need not do so of its own nature.

      The ambition of every boy is to be an engine-driver. Some attain it, and remain there all their lives.

      But in the majority of cases the Understanding grows faster than the Will, and long before the boy is in a position to attain his wish he has already forgotten it.

      In other cases the Understanding never grows beyond a certain point, and the Will persists without intelligence.

      The business man (for example) has wished for ease and comfort, and to this end goes daily to his office and slaves under a more cruel taskmaster than the meanest of the workmen in his pay; he decides to retire, and finds that life in empty. The end has been swallowed up in the means.

      Only those are happy who have desired the

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