Lust of Result

(Difference between revisions)

Current revision

Thelema
Terms & Concepts
The Book of the Law
Numbers in Thelema
Aleister Crowley

Nuit | Hadit | Horus
Babalon | Chaos
Aiwass | Ankh-af-na-khonsu

Agape
Magick
True Will
93
Holy Guardian Angel
Stele of Revealing
Body of Light
Abrahadabra
Aeons
City of the Pyramids
Lust of Result
Night of Pan
Saying Will
The Great Work
Secret Chiefs
Holy Books of Thelema

Lust of Result refers to a type of impediment to the expression of pure will.

[edit]

References in Aleister Crowley's Writings

The term "lust of result" first appears in Crowley's writings in the First Chapter of The Book of the Law:

For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. (AL I:44)

In his Commentaries on the Book of the Law, Crowley typically discusses the concept of "lust of result" along with that of "purpose."

From the Old Comment (1913) on AL I:44:

Recommends "non-attachment". Students will understand how in meditation the mind which attaches itself to hope of success is just as bound as if it were to attach itself to some base material idea. It is a bond and the aim is freedom.

I recommend serious study of the word unassuaged which appears not very intelligible. (Magical and Philosophical Commentaries, p. 135)

From the New Comment (1920) on AL I:44:

This verse is best interpreted by defining 'pure will' as the true expression of the Nature, the proper or inherent motion of the matter, concerned. It is unnatural to aim at any goal. The student is referred to Liber LXV Chap. II, v. 24 [see below], and to the Tao Teh King. This becomes particularly important in high grades. One is not to do Yoga, etc., in order to get Samadhi, like a schoolboy or a shopkeeper; but for its own sake, like an artist.

"Unassuaged" means "its edge taken off by" or "dulled by". The pure student does not think of the result of the examination. (Magical and Philosophical Commentaries, p. 135)

EDITOR'S NOTE: The definition of "unassuaged" in the above commentary is incorrect from the viewpoint of Standard English usage. The definition of "assuage (http://www.thefreedictionary.com/assuage)" is "To make (something burdensome or painful) less intense or severe; To satisfy or appease; To pacify or calm." Unassuaged would therefore be the opposite: to make something already burdensome or painful fully (or perhaps more) intense or severe; to deny satisfaction or appeasement, to disturb or agitate. This editor is unsure whether the divergence of the definition as presented in this commentary from that in common usage was intentional or in error.

Liber Cordis Cincti Serpente vel LXV Chapter II, v. 24, reads as follows:

And I laid my head against the Head of the Swan, and laughed, saying: Is there not joy ineffable in this aimless winging? Is there not weariness and impatience for who would attain to some goal?

Crowley's commentary to the above verse reads as follows:

The Adept, bringing this thought closer to Ecstasy, laughs, both for pure joy, and as amused by the incongruous absurdities of "rational" arguments from which he is now forever free, expresses his idea thus: The free exercise of one's faculties is pure joy; if I felt the need of achieving some object thereby, it would imply the pain of desire, the strain of effort, and the fear of failure. (Commentaries on the Holy Books, p. 106)

From the Djeridensis Comment (1923) on AL Chapter I: Will: its possible defects:

Purpose takes the edge off pure will; for it implies conscious thought, which should not replace what Nature intends. Work is done best when the mind does not know of it, either to urge or to check its course. The lust of result also spoils work; one must not distract one's forces from their task by thoughts of the profit of success. (Magical and Philosophical Commentaries, p. 313)

From Liber Samekh:

Let [the student] beware of the 'lust of result,' of expecting too much, of losing courage if his first success is followed by a series of failures. (Book 4, Appendix IV, Liber Samekh, p. 539)

[edit]

References

Crowley, Aleister. (1997). The Book of the Law [Liber AL vel Legis]. York Beach, Me. : S. Weiser.
____. (1997). Magick: Book 4. 2nd ed. York Beach, Me. : S. Weiser.
____. (1996). Commentaries on the Holy Books and Other Papers : the Equinox,IV(1). York Beach, Me. : S. Weiser.
____. (1974). Magical and Philosophical Commentaries on the Book of the Law. Edited and annotated by John Symonds and Kenneth Grant. Montreal, Quebec, Canada : 93 Publishing.

Retrieved from "http://thelemapedia.org/index.php/Lust_of_Result"

-{{stub}}
+{{93}}
-==In General==
+'''Lust of Result''' refers to a type of impediment to the expression of pure will.
-Lust of Result refers to having in mind a specific result of a [[working]], a [[ritual]], or other [[magick]]al action such that the pre-conceived result colors what you perceive to be the outcome.  If one has a preconceived idea of what will happen from a ritual, for example, one is likely to miss the real outcome of that ritual.
-===References in Aleister Crowley's Writings===
+==References in Aleister Crowley's Writings==
-The term "lust of result" first appears in Crowley's writings in the first chapter of the [[Book of the Law]]:
+The term "lust of result" first appears in Crowley's writings in the First Chapter of ''[[The Book of the Law]]:''
-"For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect"
+:''For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect.'' (AL I:44)
-- Liber AL, I:44.
-In the <i>Old and New Commentaries</i>, Crowley expanded slightly on the concept:
+In his ''Commentaries'' on the Book of the Law, Crowley typically discusses the concept of &quot;lust of result&quot; along with that of &quot;purpose."
-"This verse [I:44] is best interpreted by defining 'pure will'
- as the true expression of the nature, the proper or inherent motion of the matter, concerned.  &lt;b&gt;It is unnatural to aim at any goal&lt;/b>;."  ''The Old and New Commentaries to Liber AL vel Legis'', New Comment on I:44. (emphasis added).
-The concept shows up throughout Crowley's other writings:
+From the ''Old Comment'' (1913) on AL I:44:
+:''Recommends "non-attachment".  Students will understand how in meditation the mind which attaches itself to hope of success is just as bound as if it were to attach itself to some base material idea.  It is a bond and the aim is freedom.
-"And I laid my head against the Head of the Swan, and laughed, saying: Is there not joy ineffable in this aimless winging? Is there not weariness and impatience for who would attain to some goal?"
+:''I recommend serious study of the word '''unassuaged''' which appears not very intelligible.'' (''Magical and Philosophical Commentaries,'' p. 135)
-- Liber LXV, II:24.
-==="Lust of Result and the Holy Guardian Angel===
+From the ''New Comment'' (1920) on AL I:44:
+:''This verse is best interpreted by defining 'pure will' as the true expression of the Nature, the proper or inherent motion of the matter, concerned. It is unnatural to aim at any goal.  The student is referred to'' [[Liber LXV]] ''Chap. II, v. 24 ''[see below]'', and to the [[Tao Teh King]].  This becomes particularly important in high grades.  One is not to do Yoga, etc., in order to get Samadhi, like a schoolboy or a shopkeeper; but for its own sake, like an artist.
-Although the Lust of Result will color any working the Magician may attempt, it is most disastrous when attempting the Knowledge and Conversation of the Holy Guardian Angel:
+:''"Unassuaged" means "its edge taken off by" or "dulled by".  The pure student does not think of the result of the examination.'' (''Magical and Philosophical Commentaries,'' p. 135)
-''Each and every man therefore that will be a Magician must explore the Universe for himself. This is pre-eminently the case in the matter of the Astral Plane, because the symbols are so sensitive. Nothing is easier than to suggest visions, or to fashion phantasms to suit one's ideas. It is obviously impossible to communicate with an independent intelligence --- the one real object of astral research --- if one allows one's imagination to surround one with courtiers of one's own creation. If one expects one's visions to resemble those of the Master Therion, they are only too likely to do so; and if one's respect for Him induces one to accept such visions as authentic, one is being false to one's soul; the visions themselves will avenge it. The true Guide being gone, the seer will stray into a wilderness of terror where he is tricked and tortured; he will invoke his idol the Master Therion, and fashion in His image a frightful phantasm who will mock him in his misery, until his mind stagger and fall; and, Madness swooping upon his carrion, blast his eyes with the horror of seeing his Master dissolve into that appalling hallucination, the "Vision of THE DEMON CROWLEY!"'' -- Book 4, Appendix III, ''Notes for an Astral Atlas'', p. 504
+::EDITOR'S NOTE: ''The definition of "unassuaged" in the above commentary is incorrect from the viewpoint of Standard English usage. The definition of "[http://www.thefreedictionary.com/assuage assuage]" is "To make (something burdensome or painful) less intense or severe; To satisfy or appease; To pacify or calm." '''Un'''assuaged would therefore be the opposite: to make something already burdensome or painful fully (or perhaps more) intense or severe; to deny satisfaction or appeasement, to disturb or agitate. This editor is unsure whether the divergence of the definition as presented in this commentary from that in common usage was intentional or in error.''
-The adept is also warned against the Lust of Result in [[Liber Samekh]], the ritual Crowley prescribes for attaining Knowledge and Conversation of the [[Holy Guardian Angel]]:  "Let [the student] beware of the 'lust of result,' of expecting too much, of losing courage if his first success is followed by a series of failures."  -- Book 4, Appendix IV, Liber Samekh, p. 539.
+''Liber Cordis Cincti Serpente vel LXV'' Chapter II, v. 24, reads as follows:
+:''And I laid my head against the Head of the Swan, and laughed, saying: Is there not joy ineffable in this aimless winging? Is there not weariness and impatience for who would attain to some goal?''
-===References===
+:Crowley's commentary to the above verse reads as follows:
+::''The Adept, bringing this thought closer to Ecstasy, laughs, both for pure joy, and as amused by the incongruous absurdities of "rational" arguments from which he is now forever free, expresses his idea thus:  The free exercise of one's faculties is pure joy; if I felt the need of achieving some object thereby, it would imply the pain of desire, the strain of effort, and the fear of failure.'' (''Commentaries on the Holy Books'', p. 106)
+From the Djeridensis Comment (1923) on AL Chapter I: ''Will: its possible defects'':
+:''Purpose takes the edge off pure will; for it implies conscious thought, which should not replace what Nature intends.  Work is done best when the mind does not know of it, either to urge or to check its course.  The lust of result also spoils work; one must not distract one's forces from their task by thoughts of the profit of success.'' (''Magical and Philosophical Commentaries,'' p. 313)
+From [[Liber Samekh]]:
+:''Let [the student] beware of the 'lust of result,' of expecting too much, of losing courage if his first success is followed by a series of failures.'' (''Book 4,'' Appendix IV, Liber Samekh, p. 539)
+==References==
+*Crowley, Aleister. (1997). ''The Book of the Law [Liber AL vel Legis].'' York Beach, Me. : S. Weiser.
+*____. (1997). ''Magick: Book 4.'' 2nd ed. York Beach, Me. : S. Weiser.
+*____. (1996). ''Commentaries on the Holy Books and Other Papers : the Equinox,IV(1).'' York Beach, Me. : S. Weiser.
+*____. (1974). ''Magical and Philosophical Commentaries on the Book of the Law.'' Edited and annotated by John Symonds and Kenneth Grant. Montreal, Quebec, Canada : 93 Publishing.
+[[Category:Thelemic Concepts]]