August 15, 2018
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Evolution and Thelemic Ethics

“Intertwined with this call to freedom – the freedom to love one’s true will or fate – is the fierce scorn of Hadit for the weak. Crowley had never been a democrat, nor even a particularly empathetic human being. At times, in his commentaries on this chapter, his sense of justice seemed to prevail, and the disdain of Hadit was interpreted symbolically. For example, Hadit declares: ‘He have nothing with the outcast and the unfit: let them die in their misery.’ (II, 21) Crowley argued, in 1909, that ‘the poor and the outcast’ are

“Mankind was faced with the choice, often subconscious but none the less critical, between abject mental and moral submission to a system of despotic falsehoods, and an anarchy deprived alike of purpose and of principle, swayed only by the motive of immediate and superficial advantage. The innermost truth of the Soul is Nobility; its deepest instincts revolt against the dishonour of surrender either to superstition or to scepticism. The best minds of every country were united in the bonds of despair” (Crowley, Aleister, A Letter to Henry Ford,, in Crowley (eds) (1998), The Revival of Magick, p. 185).

“He must proclaim a positive Law by which to measure human conduct; and this Law must not depend on its authority on abstract theories, on doubtful legends, or on any external foundation whatever: it must prove its own claim to compel obedience by its own inherent righteousness and inevitably, and it must be equally cogent for every individual man and woman in the world. Such Law must evidently be most simple and universal, yet capable of being applied in detail to all possible problems by the normal canon of reason” (Crowley, Aleister, A Letter to Henry Ford,, in Crowley (eds) (1998), The Revival of Magick, p. 186).

 

Duties upon Oneself

 

Duties upon Others

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