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Thelema

2009-10-27T15:54:02Z

ErisDulig: /*Θελημα*/

{{93}}
'''Thelema''', [http://www.thelemapedia.org/index.php/Word_of_the_Law Θελημα] in Greek, means ''will''.

==A brief summary of Thelema==

'''Thelema''' is the name of the philosophical school and religious matrix established in 1904 with the writing of [[Liber AL vel Legis]] ([[The Book of the Law]]) by [[Aleister Crowley]] (1875-1947) and stands on the central axiom, the [[Law of Thelema]]. The Law is summed up in two phrases from the Book:
*“Do what thou wilt shall be the whole of the Law” (AL I:40) and
*“Love is the law, love under will” (AL I:57).
The central goal of a Thelemite (as adherents refer to themselves) is to discover and perform his or her [[True Will]], which is generally defined as the innermost Nature or proper life course of the individual. The techniques used to achieve this goal fall under the heading of [[Magick]].

There are also strong political, ethical, aesthetic, and cultural aspects to Thelema. Although there is no strict literal doctrine concerning these matters, Aleister Crowley wrote many articles and essays regarding his ideas about the proper behavior of individual Thelemites and for an ideal Thelemic society. These ideas have continued to develop into modern times. However, the primary themes involve personal freedom, a recognition that men and women have an inherent divine nature, and that Love is the basis of the [[Great Work]].

*See the article on [[Religion]] for an examination of the "religiosity" of Thelema.

===Different views of Thelema===

Not all adherents of Thelema consider it a religion or subscribe to the philosophy of True Will as outlined in Aleister Crowley's writings. Thelemites may or may not believe in the necessity of Canon or Theology as outlined in this article. Many require nothing more than an acceptance of the message of The Book of the Law as interpreted by the individual, each for him/herself.

*See also: [[Arguments against Thelema being a religion]]

==Doctrines==
{{partial}}
The following is a list of various non-obligatory doctrines that are found in the Thelemic literature. First among these is the doctrine which describes the "Holy Books" of Thelema, where many of the other doctrines can be found.
*[[Holy Books of Thelema]]
*[[Thelemic Godforms]]
*[[Holy Guardian Angel]]
*[[Body of Light]]

===Cosmology===

''The Book of the Law'' establishes a model of reality that combines two elementary forces: the infinite extension of space, which is personified by the Egyptian sky-goddess [[Nuit]], and the infinitely contracted point, personified by the Egyptian god [[Hadit]]. It is the interaction of these two forces that results in manifested reality. Crowley often described this interaction in sexual terms: "Nuit is the centripetal energy, infinitely elastic because it must fit over the hard thrust directed against it; Hadit, the centrifugal, ever seeking to penetrate the unknown" (''Magick Without Tears,'' Ch.38). The union of these two opposites results in the new current of the present [[Aeon]], represented by [[Ra-Hoor-Khuit]] (lit. Horus of Two Horizons), also called the Crowned and Conquering Child.

This cosmology is interpreted literally by some Thelemites, and by others it is seen as metaphor. For others, it is a key or set of obscure instructions for practices leading to personal attainment or other change of state. Crowley himself admitted that ''The Book of the Law'' had many elements that were beyond his own comprehension.

===Personalities found within Thelema===

The following list represents godforms or other significant personalities that have prominent roles within the structure of Thelema (most are found in Liber AL), and especially the writings of Aleister Crowley. How one interprets and interacts with these beings, if at all, is up to the individual.

'''The three primary speakers from Liber AL''' 
#'''[[Nuit]]''' (Nu) is the speaker in Chapter I. She is the eternally-extended Egyptian goddess of the night sky and the Queen of Space. Nuit is the complement of Hadit.
#'''[[Hadit]]''' (Had) is presented in Chapter II. He is the winged disk, the infinitely contracted point, and the source of Life. Hadit is the complement of Nuit.
#'''[[Ra-Hoor-Khuit]]''' (Horus) speaks in Chapter III. He is the Hawk-Headed Lord of the current [[Aeon]], also called the Crowned and Conquering Child. ([[Ra]] is the Egyptian sun god).

'''Other personalities:''' 
*'''[[Aiwass]]'''—This is the being that dictated Liber Legis according to Aleister Crowley—he considered Aiwass to be his personal [[Holy Guardian Angel]].
*'''[[Heru-ra-ha]]''' (Heru is another name for Horus)— a composite deity composed of [[Ra-Hoor-Khuit]] and Hoor-par-kraat.
*'''[[Hoor-par-kraat]]''' (also Heru-pa-kraath, and the Greek god [[Harpocrates]])—Identified as [[Horus]] in his form as a young child. Egyptian statues represent him as a naked boy with his finger on his mouth, a hieroglyph for "child" and the later notion of “silence.” He is also known as the [[Babe in the Egg]]. He is representative of the “silent self” and an individual’s [[Holy Guardian Angel]].
*'''[[Babalon]]'''—The Scarlet Woman, the Great Whore, and the Mother of Abominations. She is the Yoni, the archetypical Womb of all Life, the provider of material flesh to clothe our manifested Spirit, Mother Earth, and the Great Sea. Her consort is:
*'''[[Chaos]]'''—the universal generative drive, unrestrained creative power, the primal unformulated substance from which all manifested matter is made, the Fire of the Life Force found in each of us.
*'''[[The Beast]]'''—upon whom the Scarlet Woman rideth, alternatively identified as Aleister Crowley, the whole of Mankind, the [[Phallus]] (both masculine and feminine), and the Vehicle of Life.
*'''[[Ankh-af-na-khonsu]]'''—an actual Priest who lived in Thebes during the late XXVth dynasty of ancient Egypt, around 725 b.c.e. Aleister Crowley assumed the magical identity of this Priest as the living Prophet of the Aeon of Horus, the deliverer of ''The Book of the Law'' (Sabazius, 1998).
*'''The Prince-Priest / The Prophet''' —Aleister Crowley
*'''The Prophet and his Bride'''—Aleister and [[Rose Kelly Crowley Gormley|Rose Crowley]].
*'''Asar and Isa'''—Asar is [[Osiris]], the “adorant” and Isa is the [[Islam|Muslim]] form of [[Jesus]], the “sufferer” and a prophet (though not a messiah).
*'''[[Tahuti]]''' (the Greek [[Thoth]])—the god of knowledge, writing, language, music, the Moon, [[magick]], and occult wisdom.
*'''Because'''— "Now a curse upon Because and his kin!...Enough of Because! Be he damned for a dog!" (AL II, 28-33).
*'''[[Hrumachis]]'''—the Dawning Sun, another name of Horus.

==Ethics==
Just as interpretation of Liber AL is a task left to the individual, so is the ethical system of Thelema a matter of personal choice. That being said, there are some common themes within the writings of Crowley and other Thelemic philosophers. Arguably the central Thelemic ethic is one of individual liberty and the personal freedom to fulfill one's Will. Social restriction—such as laws that make illegal certain sex acts between consenting adults—is generally seen in a negative light by most Thelemites.

Two documents in particular help to define Thelemic ethics for most adherents: Oz and Duty.

===Liber Oz===

[[Liber Oz]] establishes the rights of the individual. For each person, these include the right to: live by one's own law; live in the way that one wills to do; work, play, and rest as one will; die when and how one will; eat and drink what one will; live where one will; move about as one will; think, speak, write, dress, love, paint, carve (etc.) as one will; and kill those who would thwart these rights. The rights established in Oz are often considered to be complimented by the obligations given in Duty.

===Duty===

[[Duty]] is described as "A note on the chief rules of practical conduct to be observed by those who accept the Law of Thelema." There are four sections:

#'''Duty to Self:''' essentially describes the self as the center of the universe, with a call to learn about one's inner nature. Further, every Thelemite is to develop every faculty in a balanced way, establish one's autonomy, and to learn and do one's True Will.
#'''Duty to Others:''' A Thelemite is called to eliminate the illusion of separateness between oneself and all others, to fight when necessary, to avoid interfering with the Wills of others, to enlighten others when needed, and to recognize the divine nature of all other beings. Further, it is noble to relieve the suffering of others, but pity (seen as condescending) should be avoided.
#'''Duty to Mankind:''' Thelemites should try to establish the Law of Thelema as the sole basis of conduct. Further, the laws of the land should have the aim of securing the greatest liberty for all individuals. Crime is viewed from the point of view of violating one's True Will ("Thus, murder restricts his right to live; robbery, his right to enjoy the fruits of his labour; coining, his right to the guarantee of the state that he shall barter in security; etc.").
#'''Duty to All Other Beings and Things:''' Quite simply: "It is a violation of the Law of Thelema to abuse the natural qualities of any animal or object by diverting it from its proper function" and "The Law of Thelema is to be applied unflinchingly to decide every question of conduct."

==Practices==
Although there are communal ceremonies informed by Thelema, and organizations to support them (of which [[Ordo Templi Orientis]] is the most visible and extensive), Thelemic "religious" practice is a mainly individual affair. Crowley composed a few guidelines to the cardinal observances and programs. In ''Liber Aleph'' he lists the following "Means prescribed in our Holy Books" for constant observance:
:*Neglect never the fourfold Adoration of the Sun in his four Stations, for thereby thou dost affirm thy Place in Nature and her Harmonies. ([[Liber Resh]])
:*Neglect not the Performance of the Ritual of the Pentagram, and of the Assumption of the Form of Hoor-pa-Kraat. (Liber O)
:*Neglect not the daily Miracle of the Mass, either by the Rite of the [[Gnostic Catholic Church]] ([[The Gnostic Mass|Liber XV]]), or that of the Phoenix (Mass of the Phoenix).
:*Neglect not the Performance of the Mass of the Holy Ghost, as Nature Herself prompteth thee.
:*Travel much also in the Empyrean in thy [[Body of Light]], seeking ever Abodes more fiery and lucid.
:*Finally, exercise the Eight Limbs of [[Yoga]].

In ''Magick in Theory and Practice'', there is a similar regimen with slightly different emphasis. First he recommends yoga, with the method explained in "Part I" of ''Book Four''. Then he lists "the most important drill practices" of magick, as follows:
:*The fortification of the Body of Light by the constant use of rituals, or by the assumption of God-forms, and by the right use of the [[Eucharist]].
:*The [[purification]] and [[consecration]] and exaltation of that Body by the use of rituals of [[invocation]].
:*The education of that Body by experience. It must learn to travel on every plane; to break down every obstacle which may confront it. This experience must be as systematic and regular as possible; for it is of no use merely to travel to the spheres of [[The Planets:Jupiter|Jupiter]] and [[The Planets:Venus|Venus]], or even to explore the 30 [[Aethyr]]s, neglecting unattractive meridians.

In addition to these programs, there are some other basic practices usually involved in Thelema. The first of these is the [[magical record]] or diary. "Verily, it is better to fail in the magical ceremony than to fail in writing down an accurate record of it." (''Book Four'') The second is the recital of the formula of "Will" prior to the main meal of the day. This practice consists of a simple set of statements (sometimes presented as a dialog with others) declaring that it is the individual's will to eat and drink, in order to fortify his body, in order to accomplish the [[Great Work]]. Variants on this recital exist for initiates in different circumstances (see Liber 185).

==Antecedents of Thelema==

Although the modern Thelemic movement traces its origins to the work of Aleister Crowley, he pointed to important antecedents to his use of the term, and other instances are apparent from research. The word is of some consequence in the original Greek Christian scriptures. Crowley also acknowledged Saint Augustine's "Love, and do what thou wilt" as a premonition of the Law of Thelema. In the Renaissance, a character named "Thelemia" represents will or desire in the ''Hypnerotomachia Poliphili'' of the Dominican monk Francesco Colonna. Colonna's work was, in turn, a great influence on the Franciscan monk Francois Rabelais, whose ''Gargantua and Pantagruel'' includes an "Abbey of Theleme" which Crowley embraced as a direct precursor to modern Thelema.

===Thelema in the Bible===

Thelema appears in the [[Holy Bible]] referring to divine will, human will, and even the will of the [[Satan|Devil]]. One well-known example is from “The Lord’s Prayer” in Matthew 6:10, “Your kingdom come. Your will (Θελημα) be done, On earth as it is in heaven.” Some other quotes from the Bible are:

:“He went away again a second time and prayed, saying, "My Father, if this cannot pass away unless I drink it, Your will be done.” —Matthew 26:42

:“But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” —John 1:12-13

:“And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.” —Romans 12:2

:"Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created." —Revelation 4:11

:"…and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will.” —2 Timothy 2:26

===François Rabelais===

The next well-known usage of the word was by [[Rabelais|François Rabelais]], a Franciscan and later a Benedictine monk of the 16th century. Eventually he left the monastery to study medicine, and so moved to Lyons in 1532. It was there that he wrote ''Gargantua'' and ''Pantagruel'', a connected series of books. They tell the story of two giants—a father (Gargantua) and his son (Pantagruel) and their adventures—written in an amusing, extravagant, and satirical vein.

It is in the second book where Rabelais writes of the Abbey of Theleme, built by the giant Gargantua. It pokes fun at the monastic institutions, since his abbey has a swimming pool, maid service, and no clocks in sight.

One of the verses of the [[Abbey of Thelema Gate Inscription|inscription]] on the gate to the Abbey of Theleme says:

<blockquote>
Grace, honour, praise, delight, 
   Here sojourn day and night. 
      Sound bodies lined 
      With a good mind, 
   Do here pursue with might 
   Grace, honour, praise, delight. 
</blockquote>

But below the humor was a very real concept of utopia and the ideal society. Rabelais gives us a description of how the Thelemites of the Abbey lived and the rules they lived by:

<blockquote>All their life was spent not in laws, statutes, or rules, but according to
their own free will and pleasure. They rose out of their beds when they
thought good; they did eat, drink, labour, sleep, when they had a mind to
it and were disposed for it. None did awake them, none did offer to
constrain them to eat, drink, nor to do any other thing; for so had
Gargantua established it. In all their rule and strictest tie of their
order there was but this one clause to be observed, 
 
''Do What Thou Wilt;'' 
 
because men that are free, well-born, well-bred, and conversant in honest
companies, have naturally an instinct and spur that prompteth them unto
virtuous actions, and withdraws them from vice, which is called honour.
Those same men, when by base subjection and constraint they are brought
under and kept down, turn aside from that noble disposition by which they
formerly were inclined to virtue, to shake off and break that bond of
servitude wherein they are so tyrannously enslaved; for it is agreeable
with the nature of man to long after things forbidden and to desire what is
denied us.</blockquote>

==See also==

*[[The Book of the Law]]
*[[Aleister Crowley]]
*[[Svecchachara]]
*[[Religion]]
*[[Arguments for Thelema being a religion]]

==External Links==

*[http://www.thelemicknights.org/ootmc/rabelais/rabelais.html Rabelais: The First Thelemite]
*[http://www.gutenberg.net/etext98/ggpnt10.txt ''Gargantua and Pantagruel,'' by Rabelais]
*[http://mitpress.mit.edu/e-books/HP/index.htm ''Hypnerotomachia Poliphili,'' by Francesco Colonna]
*[http://www.ashami.com/eidolons/Thelema_101 Thelema 101], a good introduction to Thelema
*[http://www.thelema101.com Thelema Homepage]
*[http://oto-usa.org/about_thelema.html About Thelema], from O.T.O. U.S. Grand Lodge

==References==

* Crowley, Aleister. (1997). ''Magick Without Tears.'' Tempe: New Falcon Publications.
* Sabazius (1998).'' [http://www.hermetic.com/sabazius/kiblah.htm The Kiblah].'' Retrieved June 9, 2004.
* Thriambos, Dionysos. ''[http://www.hermetic.com/dionysos/bible.htm The Utility of the Bible to the Student of Thelema].'' Retrieved Sept. 17, 2004.
* Weinberg, Florence M. (1972) ''The Wine and the Will: Rabelais's Bacchic Christianity.'' Detroit: Wayne State University Press.
* Wikipedia (2004). ''[http://en.wikipedia.org/wiki/Gargantua_and_Pantagruel Gargantua and Pantagruel].'' Retrieved Sept. 17, 2004.

[[Category:Thelema]][[Category:Formulae]][[Category:Religion]]

Mantrayoga

2009-10-27T00:51:40Z

ErisDulig: /*mantrayoga*/

Mantrayoga is the yoga of speech. That is, it is the practice of using certain words or phrases ([[mantra]]) to achieve union of self and not-self.

Mantra

2009-10-27T00:46:56Z

ErisDulig: /* References */

A '''mantra''' is a [[religion|religious]] [[syllable]] or [[poem]], typically from the [[Sanskrit]] language. Their use varies according to the school and philosophy associated with the mantra. They are primarily used as spiritual conduits, words and vibrations that instill one-pointed [[concentration]] in the devotee. Other purposes have included religious ceremonies to accumulating wealth, avoiding danger, or eliminating enemies. Mantras originated in [[India]] with Vedic Hinduism and were later adopted by [[Buddhism|Buddhists]] and [[Jainism|Jains]], now popular in various modern forms of spiritual practice which are loosely based on practices of these Eastern religions.

==Introduction==
Mantras have some features in common with [[spell]]s in general, in that they are a translation of the human will or desire into a form of action. Indeed, Dr. [[Edward Conze]], a [[scholar]] of [[Buddhism]], frequently translated "mantra" as "spell". As symbols, sounds are seen to effect what they symbolise. Vocal sounds are frequently thought of as having magical powers, or even of representing the words or speech of a [[deity]]. For the authors of the Hindu scriptures of the [[Upanishads]], the syllable [[Aum]], itself constituting a mantra, represents [[Brahman]], the [[godhead]], as well as the whole of creation. Merely pronouncing this syllable is to experience the divine in a very direct way. [[Kukai]] suggests that all sounds are the voice of the [[trikaya|Dharmakaya]] [[Buddha]] -- i.e. as in Hindu Upanishadic and Yogic thought, these sounds are manifestations of ultimate reality. We should not think that this is peculiar to Eastern culture, however. Words do have a mysterious power to affect us. Accepted scholarly [[etymology]] links the word with "manas" meaning "mind" and 'trâna' for protection so that a mantra is something which protects the mind -- however in practice we will see that mantra is considered to do far more than simply protect the mind.

For many cultures it is the written [[letters]] that have power -- the [[Hebrew]] [[Kabbalah]] for instance, or the [[Anglo-Saxon]] [[Runes]]. Letters can have an oracular function even. But in [[India]] special conditions applied that meant that writing was very definitely inferior to the spoken word. The [[Brahmin]]s were the priestly [[caste]] of the [[Aryan]] peoples. It was they that preserved the holy writings -- initially the [[Vedas]], but later also the Upanishads. For years, they were the only ones who knew the mantras or sacred formulas that had to be chanted at every important occasion. However, with the advent of egalitarian Hindu schools of [[Yoga]], [[Vedanta]], [[Tantra]] and [[Bhakti]], it is now the case that intra-family and community mantras are passed on freely as part of generally practiced Hindu religion. Such was the influence of the more orthodox attitude of the elite nature of mantra knowledge that even the Buddhists, who repudiated the whole idea of caste, and of the efficacy of the old rituals, called themselves the shravakas, that is "the hearers". A wise person in India was one who had "heard much".'''Mantras''' then are ''sound symbols''. What they symbolise, and how they function depends on the context, and the mind of the person repeating them. Studies in [[sound symbolism]] suggest that vocal sounds have meaning whether we are aware of it or not. And indeed that there can be multiple layers of symbolism associated with each sound. So even if we do not understand them, mantras are no simply meaningless mumbo jumbo -- no vocal utterance is entirely without meaning. We can look at mantra is a range of different contexts to see what they can mean in those contexts: Om may mean something quite different to a [[Hindu]] and a [[Tibetan Buddhism|Tibetan Buddhist]]. The analysis of Kukai, a [[9th century]] [[Japan|Japanese]] Buddhist is revealing. See below.

While Hindu [[tantra]]s eventually came to see the letters as well as the sounds as representatives of the divine, it was when Buddhism travelled to [[China]] that a major shift in emphasis towards writing came about. China lacked a unifying, ecclesiastic language like [[Sanskrit]], and achieved its cultural unity by having a written language that was flexible in pronunciation but more precise in terms of the concepts that each character represented. In fact the Indians had several scripts which were all equally serviceable for writing Sanskrit. Hence the Chinese prized written language much more highly than did the Indian Buddhist missionaries, and the writing of mantras became a spiritual practice in its own right. So that whereas Brahmins had been very strict on correct pronunciation, the Chinese, and indeed other Far-Eastern Buddhists were less concerned with this than correctly writing something down. The practice of writing mantras, and copying texts as a spiritual practice, became very refined in Japan, and the writing in the [[Siddham]] script in which the Sanskrit of many Buddhist Sutras where written is only really seen in Japan nowadays. However, written mantra-repetition in Hindu practices, with Sanskrit in any number of scripts, is well-known to many sects in India as well.

==Mantra in Theory and Practice==
* ''A word, a name of God, or a spiritual phrase that is repeated over and over again is known as a mantra.'' - "Journey of Awakening" by Ram Dass

* ''The mantra acts on the thoughts very much as pranayama does upon the breath. The thought is bound down to a recurring cycle; any intruding thoughts are thrown off by the mantra, just as pieces of putty would be from a fly-wheel...'' - "Book 4" by Crowley and Soror Virakam

Traditionally, and in theory, a mantra is a sacred word or phrase that (depending on the school of thought) either has inherent magical power in the sound itself or (potentially) has power in the mind of the person intoning the mantra. In either case this power increases with practice. The power of a mantra is of an internal or mystical nature (having power to transform consciousness) rather than of an external or magical nature (having power to effect the external environment) as in a "spell" or "word of power".

In practice, a mantra serves to concentrate the mind on an idea to the exclusion of all others. In other words a mantra is used as a tool for meditation. As such the mantra is repeated over and over during a single meditation session and usually is used in each meditation session. Eventually one should continue to practice the mantra perpetually, not just during the time set aside for a meditation session just as a serious practitioner carries on meditating even while going about daily activities.

A mantra may be sung, spoken loudly, quietly, or silently. In some traditions, one begins using the mantra aloud and then progresses until it is entirely internalized and left unspoken. With practice one may be able to maintain this internal meditation even if an situation arises that makes conversation unavoidable. The idea is to strengthen the mantra so that the meditation it is not interrupted.

The practice of using mantra to facilitate meditation is called [[mantrayoga]].

* ''You have not even begun to master a mantra until it continues unbroken through sleep. This is much easier than it sounds.'' - "Book 4" by Crowley and Soror Virakam

* ''Eventually the sound may seem to repeat itself automatically and may even occur in sleep. These are encouraging signs.'' - "Liber Null & Psychonaut : an Introduction to Chaos Magick" by Peter J. Caroll

This does not mean that one mentally repeats the mantra automatically in the background while thinking other thoughts or while sleeping, but rather that one acquires the ability to use the mantra to meditate perpetually and continuously.
Though Crowley & Virakam stress the importance of being able to carry on with mantra throughout sleep and P.J.Carroll calls this encouraging (see quotes above), what Crowley and Virakam do not say and what Carroll seems to not realize is that in mantrayoga, it is understood that one is to use the mantra while asleep so as to ''remain totally lucidly conscious even while asleep so that one can continue meditation even while the body rests''. (see "The Sivananda Companion to Yoga" by Swami Vishnu Devananda and other more traditional works on yoga)

Sometimes a given mantra is practiced for a given period (over months or years) with a certain goal in mind (achieving a certain state of consciousness) until the objective is achieved. In some cases one may continue to use the mantra to sustain the desired mental state. In other cases, once a state is reached or a goal achieved, a new mantra is then used for a different objective. Especially in traditional [[mantrayoga]] a guru ideally perceives which specific mantra a given student would most benefit from. The Guru accordingly gives the mantra to the student and the student uses this mantra until (again ideally) the guru perceives that the student no longer needs that mantra. In some cases a given mantra may be used for the remainder of a practitioner's lifetime.

The ultimate goal of meditation is total unification of self and not-self and as such some traditions have a certain mantra which is most central and directly aimed at that goal. Other mantras would serve meditation but towards some trajectory other than that of ultimate unification.

* ''The practice of mantra is an effective way to concentrate your mind. But as important as concentrating your mind is what you concentrate on.'' - "Journey of Awakening" by Ram Dass

All proper mantras serve to quiet the mind and/or to "raise" or alter your consciousness in some way such as unification with a particular deity, to center your mind in a particular chakra, to enter a particular aether or a particular [[Sephira]], if not in a "straight vertical line" straight towards ultimate enlightentment (from Malkuth straight up the middle pillar through Kether and on to use the Tree of Life as a model or to move progressively up the chakras through the crown chakra an on to use the yogic model).

Mantras are not necessarily needed in meditation, though for many it is a useful tool.

* ''A mantra provides a boat with which you can float through your thoughts unattached, entering subtler and subtler realms.'' - "Journey of Awakening" by Ram Dass

It is to be understood that a mantra is a means to an end.

* ''As far as you can think, as far in as you can go, these mantras keep going beyond, drawing you on until until finally you go beyond any need of the mantra into the source of all thought.'' - "Journey of Awakening" by Ram Dass

A mantra may be sung, spoken loudly, quietly, or silently. In some traditions, one begins using the mantra aloud and then progresses until it is entirely internalized and left unspoken. With practice one may be able to maintain this internal meditation even if an situation arises that makes conversation unavoidable.

==Mantra in Hinduism==
Mantras were originally conceived in the great Hindu scriptures known as the [[Vedas]]. Within practically all Hindu scriptures, the writing is formed in painstakingly crafted two line "[[shlokas]]" and most mantras follow this pattern, although mantras are often found in a single line combination or even a single word.

The most basic mantra is ''[[Aum]]'', which in Hinduism is known as the [http://www.thelemapedia.org/index.php/Aum "pranava mantra,"] the source of all mantras. Especially in older sources, this mantra is spelled [["Om"]] but over time this is being replaced with the more phonetically accurate "[[Aum]]" as it better represents this [http://www.thelemapedia.org/index.php/Aum "all-sound"]. The philosophy behind this is the Hindu idea of nama-rupa (name-form), which supposes that all things, ideas or entities in existence, within the phenomenological cosmos, have name and form of some sort. The most basic name and form is the primordial vibration of [[Aum]], as it is the first manifested nama-rupa of [[Brahman]], the unmanifest reality/unreality. Essentially, before existence and beyond existence is only One reality, Brahman, and the first manifestation of Brahman in existence is Aum. For this reason, Aum is considered to be the most fundamental and powerful mantra, and thus is prefixed and suffixed to all Hindu prayers. While some mantras may invoke individual Gods or principles, the most fundamental mantras, like 'Aum,' the 'Shanti Mantra,' the 'Gayatri Mantra' and others all ultimately focus on the One reality.

In the [[Hindu]] tantras the universe is sound. The supreme (para) brings forth existence through the Word (Shabda). Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world. The purest vibrations are the var.na, the imperishable letters which are revealed to us, imperfectly as the audible sounds and visible forms.

Var.nas are the atoms of sound. A complex symbolic association was built up between letters and the elements, gods, signs of the zodiac, parts of the body -- letters became rich in these associations. For example in the Aitrareya-aranya-Upanishad we find:

:"The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The mute consonants represent fire, the sibilants air, the vowels the sun… The mute consonants represent the eye, the sibilants the ear, the vowels the mind"

In effect each letter became a mantra and the language of the Vedas, Sanskrit, corresponds profoundly to the nature of things. Thus the Vedas come to represent reality itself. The seed syllable Om represents the underlying unity of reality, which is Brahman.

===Japa===
Japa was a concept of the Vedic sages that incorporates mantras as one of the main forms of [[puja]], or worship, whose ultimate end is seen as [[moksha]]/liberation. Essentially, japa means repetition, and has become an established practice of all Hindu streams, from the various [[Yoga]] to [[Tantra]]. It involves repetition of a mantra over and over again, usually in cycles of auspicious numbers (in multiples of three), the most popular being 108. For this reason, Hindu [[mala]]s (bead necklaces) developed, containing 108 beads and a head "meru" bead. The devotee performing japa using his/her fingers counts each bead as he/she repeats the chosen mantra. Having reached 108 repetitions, if he/she wishes to continue another cycle of mantras, the devotee must turn the mala around without crossing the "meru" bead and repeat.

It is said that through japa the devotee attains one-pointedness, or extreme focus, on the chosen deity or principle idea of the mantra. The vibrations and sounds of the mantra are considered extremely important, and thus reverberations of the sound are supposed to awaken the [[prana]] or spiritual life force and even stimulate [[chakra]]s according to many Hindu schools of thought.

===Some Hindu mantras===
The most representative mantra of all the Hindu mantras is the famed [[Gayatri Mantra]]:

:ॐ भूर्भुवस्व: |
:तत् सवितूर्वरेण्यम् |
:भर्गो देवस्य धीमहि |
:धियो यो न: प्रचोदयात्

: ''Om Bhūr Buvaḥ Svaḥ''
: ''Tat Savitur Vareṇyaṃ''
: ''Bhargo Devasya Dhīmahi''
: ''Dhiyo Yo Naḥ Pracodayāt''

An elegant but thorough explanation of its meaning and symbolism can be found here:

http://www.indiaoz.com.au/hinduism/prayer/gayatri_mantra.shtml

In short, however, it is considered one of the most universal of all Hindu mantras, and invokes the universal Brahman as the principle of knowledge and the illumination of the primordial Sun. Many Brahmins till today, in a tradition that has continued unbroken for at least 5,000 years, perform `morning ablutions at the bank of a sacred river and, while holding the sacred thread given to them at adolescence, repeat the Gayatri Mantra.

===Lead me from Ignorance to Truth===
āsato ṃā Sadhgamayā / tamaso ṃā jyothir-Gamayā / ṃrityor-ṃā āmritham Gamayā / Om śānti śānti śāntiḥ

"Aum Asato ma sad gamaya, tamaso ma jyotir gamaya, mrityor ma aamritaam gamaya."

"Om Lead me from ignorance to truth, from darkness to light, from death to immortality."

===Hare Krishna Mantra===
A very famous mantra is that created by Shri Chaitanya Mahaprabhu, a great Vaishnava bhakta (loving devotee) of the Hindu Lord Vishnu in the 15th century. It is beloved by most Hindus as very powerful, Vaishnavs and Shaivaites alike:

: ''Hare Krishna Hare Krishna Krishna Krishna Hare Hare''
: ''Hare Rama Hare Rama Rama Rama Hare Hare''

When A.C. Bhaktivedanta brought his ISKCON (International Society for Krishna Consciousness) brand of Hindu Vaishnavism to the West, he framed the "Hare Krishna" mantra as the sole mantra for [[moksha]]/liberation and his sect is now commonly known in the West by the name "Hare Krishnas."

===The shanti mantras===
: ॐ सह नाववतु |
: सह नौ भुनक्तु |
: सह वीर्यं करवावहै |
: तेजस्विनावधीतमस्तु |
: मा विद्विषावहै ||

: ''Om saha naavavatu''
: ''Saha nau bhunaktu''
: ''Saha viiryan karavaavahai''
: ''Tejasvi naavadhiitamastu''
: ''Maa vidvishhaavahai''

: May we be protected together.
: May we be nourished together.
: May we work together with great vigor.
: May our study be enlightening
: May no obstacle arise between us.

: ॐ शान्तिः शान्तिः शान्तिः

: ''Om shaantih shaantih shaantih''

: Om peace, peace, peace.

: -- [[Krishna Yajur]] [[Vedataittiriya Upanishad]] 2.2.2

===Universal prayer===
: ''Sarveśāam Svastir Bhavatu''
: ''Sarveśām Sāntir Bhavatu''
: ''Sarveśām Pūrṇam Bhavatu''
: ''Sarveśām ṃangalam Bhavatu''

(May good befall all, May there be peace for all, May all be fit for perfection, and May all experience that which is auspicious.)

: ''Sarve Bhavantu Sukhinaha''
: ''Sarve Santu ṇirāmayaha''
: ''Sarve Badrāṇi Pasyantu''
: ''ṃā Kascidh-dhuhkha Bhāga-Bhavet''

(Om, May all be happy. May all be healthy. May we all experience what is good and let no one suffer. Om, Peace, Peace, Peace!)

===Thou Are That===
: ''Tat Twam Asi''

To list most of the main Hindu mantras would take reams of paper. Indeed, simple two-lined shlokas from holy Hindu texts like the [[Vedas]], [[Upanishads]], [[Bhagavad Gita]], [[Yoga Sutra]], even the [[Mahabharata]] and [[Ramayana]], are considered powerful and finely honed enough to be repeated to great effect.

A very common mantra is formed by taking a deity's name and saluting it in such a manner: "Aum namah ------" or "Aum Jai (Hail!) ------" or several such permutations. Common examples are "Aum namah Shivaya" (Aum to Lord Shiva), "Om Jai Jagadish Hare" (Salutations to the Universal God Vishnu), "Aum Shri Ganeshaya Namah" (Aum to Shree [[Ganesh]]) and "Jai Ma Kali". Needless to say, there are more mantras of this sort than names of the Hindu deities. Another example of Hindu mantras is seen in the [[Surya Namaskara]], whose practice is found recorded as far back as in the Hindu scripture of the [[Ramayana]]. As each of the twelve postures is performed, a salutatory mantra is recited to the Lord Surya, the Sun.

===The Hindu Bija Mantra===
In Hinduism the concept of mantra as mystical sounds was carried to its logical conclusion in "seed" (Skt. ''[[bija]]'') mantras that have no precise meaning but instead are thought to carry within their sounds connections to various spiritual principles and currents. For example, worship of the Mother Goddess [[Kali]], in mantra form, is famously reduced to the powerful Bija mantras of the Shakta tradition of Hinduism:

: ''Aum Kreeng Kreeng Kreeng Hoong Hoong Hreeng Hreeng''
: ''Dakshina Kalike''
: ''Kreeng Kreeng Kreeng Hoong Hoong Hreeng Hreeng Swaha''

Of course, the most revered of all Bija mantras is [[Om]]/[[Aum]].

The Bija mantra is part of the Hindu monist understanding that while reality manifests itself as many/multiple, it is ultimately one.

==Mantra in Buddhism==
{{Buddhism}}

Buddhism, naturally following from Vedic society, also developed its own system and understanding of mantra, which while similar to that of Hinduism's, also took on its own particularities, especially according to region.

===Mantra in Shingon Buddhism===
'''[[Kukai|Kūkai]]''' advanced a general theory of [[language]] based on his analysis of two forms of Buddhist [[ritual]] language: ''[[dharani]]'' (dhāra.nī) and ''mantra''. Mantra is restricted to esoteric Buddhist practice whereas dharani is found in both esoteric and exoteric ritual. Dharanis for instance are found in the [[Pali Canon]] see below. Kūkai coined the word "[[shingon]]" (lit true word) as a Japanese translation of mantra.

The word ''dharani'' derives from a Sanskrit root dh.r which means to hold, or maintain. [[Ryuichi Abe]] suggests that it is generally understood as a mnemonic device which encapsulates the meaning of a section or chapter of a sutra. This is perhaps related to the use of verse summaries at the end of texts as in the Udana which is generally acknowledged as being in the oldest strata of the Pali Canon. Dharanis are also considered to protect the one who chants them from malign influences and calamities.

Mantra is traditionally said to be derived from two roots: "man", to think; and the action oriented (k.rt) suffix "tra". Thus a mantra can be considered to be a linguistic device for deepening ones thought, or in the Buddhist context for developing the enlightened mind. However it is also true that mantras have been used as magic spells for very mundane purposes such as attaining wealth and long life, and eliminating enemies.

The distinction between dharani and mantra is a difficult one to make. We can say that all mantras are dharanis but that not all dharanis are mantras. Mantras do tend to be shorter. Both tend to contain a number of unintelligible phonic fragments such as Om, or Hu.m which is perhaps why some people consider them to be essentially meaningless. Kukai made mantra a special class of dharani which showed that every syllable of a dharani was a manifestation of the true nature of reality -- in Buddhist terms that all sound is a manifestation of [[shunyata]] or emptiness of self-nature. Thus rather than being devoid of meaning, Kukai suggests that dharanis are in fact saturated with meaning -- every syllable is symbolic on multiple levels.

One of Kūkai's distinctive contributions was to take this symbolic association even further by saying that there is no essential difference between the syllables of mantras and sacred texts, and those of ordinary language. If one understood the workings of mantra, then any sounds could be a representative of ultimate reality. This emphasis on sounds was one of the drivers for Kūkai's championing of the phonetic writing system, the [[kana]], which was adopted in Japan around the time of Kūkai. He is generally credited with the invention of the kana, but there is apparently some doubt about this story amongst scholars.

This mantra based theory of language had a powerful effect on Japanese thought and society which up until Kūkai's time had been dominated by imported Chinese culture of thought, particularly in the form of the Classical Chinese language which was used in the court and amongst the literati, and [[Confucianism]] which was the dominant political ideology. In particular Kūkai was able to use this new theory of language to create links between indigenous Japanese culture and Buddhism. For instance he made a link between the Buddha Mahavairocana and the [[Shinto]] sun Goddess [[Amaterasu]]. Since the emperors were thought to be descended form Amaterasu, Kūkai had found a powerful connection here that linked the emperors with the Buddha, and also in finding a way to integrate Shinto with Buddhism, something that had not happened with Confucianism. Buddhism then became essentially an indigenous religion in a way that Confucianism had not. And it was through language, and mantra that this connection was made. Kūkai helped to elucidate what mantra is in a way that had not been done before: he addresses the fundamental questions of what a text is, how signs function, and above all, what language is. In this he covers some of the same ground as modern day [[Structuralism|Structuralists]] and others scholars of language, although he comes to very different conclusions.

In this system of thought all sounds are said to originate from "a" -- which is the short ''a'' sound in father. For esoteric Buddhism "a" has a special function because it is associated with Shunyata or the idea that no thing exists in its own right, but is contingent upon causes and conditions. (See [[Dependent origination]]) In Sanskrit "a" is a prefix which changes the meaning of a word into its opposite, so "vidya" is understanding, and "avidya" is ignorance (the same arrangement is also found in many Greek words, like e.g. "atheism" vs. "theism" and "apathy" vs. "pathos"). The letter a is both visualised in the Siddham script, and pronounced in rituals and [[meditation]] practices. In the [[Mahavairocana Sutra]] which is central to [[Shingon Buddhism]] it says: Thanks to the original vows of the Buddhas and Bodhisattvas, a miraculous force resides in the mantras, so that by pronouncing them one acquires merit without limits". [in Conze, p.183]

==Mantra in Indo-Tibetan Buddhism==
[[Edward Conze|Conze]] distinguishes three periods in the Buddhist use of mantra. Initially, like their fellow Indians, Buddhists used mantra as protective spells to ward of malign influences. Despite a [[Vinaya]] rule which forbids monks engaging in the Brahminical practice of chanting mantras for material gain, there are a number of protective verses or '' "parittas" '' in the early Buddhist scriptures. The Atanatiya Sutta (aa.taanaa.tiya ) in of the [[Pali Canon]] (Digha Nikaya Sutta 32) is a collection of these parittas. The verses in this sutta are the means by which people may ''"dwell guarded, unharmed and at ease"'', being particularly effective against the malign influence of non-human beings. Other examples include the Ratana Sutta (Sn 222ff) and Khandha Parrita (AN 4.67). According to the Pali commentary, the very well known Metta Sutta was originally taught as a protection against some disruptive tree spirits that were making life very uncomfortable for a group of ascetic monks. However even at this early stage, there is perhaps something more than [[animisism|animistic magic]] at work. Particularly in the case of the Ratana Sutta the efficacy of the verses seems to be related to the concept of "[[truth]]". Each verse of the sutta ends with "by the virtue of this truth may there be happiness".

Later mantras were used more to guard the spiritual life of the chanter, and sections on mantras began to be included in some [[Mahayana]] sutras such as the [[White Lotus Sutra]], and the [[Lankavatara Sutra]]. The scope of protection also changed in this time. In the [[Sutra of Golden Light]] the [[Four Great Kings]] promise to exercise sovereignty over the different classes of demi-gods, to protect the whole of Jambudvipa (the India sub continent), to protect monks who proclaim the sutra, and to protect kings who patronise the monks who proclaim the sutra. The apotheosis of this type of approach is the [[Nichiren]] school of Buddhism that was founded in 13th century Japan, and which distilled all Buddhist practice down to the [[veneration]] of the [[Lotus Sutra]] through recitation of the daimoku: "[[Nam myo ho renge kyo]]" which translates as "Homage to the Lotus Sutra".

Then thirdly mantra began, in about the 7th century, to take centre stage and become a vehicle for salvation in their own right. Tantra started to gain momentum in the 6th and 7th century, with specifically Buddhist forms appearing as early as 300CE. ''Mantrayana'' was an early name for the what is now more commonly known as ''vajrayana'', which gives us a hint as to the place of mantra in Indo-Tibetan Buddhism. The aim of vajrayana practice is to give the practitioner a direct experience of Reality, of things as they really are. Mantras function as symbols of that reality, and different mantras are different aspects of that reality -- for example wisdom or compassion. Mantras are almost always associated with a particular deity, with one exception being the prajnaparamita mantra associated with the [[Heart Sutra]]. One of the key vajrayana strategies for bringing about a direct experience of reality is to engage the entire psycho-physical organism in the practices. In one Buddhist analysis the person consists of body, speech and mind. So a typical sadhana or meditation practice might include [[mudra]]s, or symbolic hand gestures, or even full body prostrations; the recitations of mantras; as well as the visualisation of celestial beings and visualising the letters of the mantra which is being recited. Clearly here mantra is associated with speech. The meditator may visualise the letters in front of themselves, or within their body. They may pronounced out loud, or internally in the mind only.

===Om mani padme hum===
Probably the most famous mantra of Buddhism is [[Om mani padme hum]], the six syllable mantra of the [[Bodhisattva]] of compassion [[Avalokiteshvara]] (Sanskrit: ''Chenrezig'', Tibetan). This mantra is particularly associated with the four-armed Shadakshari form of Avalokiteshvara. The [[Dalai Lama]] is said to be an incarnation of Avalokiteshvara, and so the mantra is especially revered by his devotees.

[[Donald Lopez]] gives a good discussion of this mantra and its various interpretations in his book ''Prisoners of Shangri-LA: Tibetan Buddhism and the West''. Lopez is an authoritative writer and challenges the stereotypical analysis of the mantra as meaning "The Jewel in the Lotus", an interpretation that is not supported by either a linguistic analysis, nor by Tibetan tradition, and is symptomatic of the Western [[Orientalism|Orientalist]] approach to the 'exotic' East. He suggests that Manipadme is actually the name of a bodhisattva, a form of Avalokiteshvara who has many other names in any case including Padmapani or ''lotus flower in hand''. The Brahminical insistence on absolutely correct pronunciation of Sanskrit broke down as Buddhism was exported to other countries where the inhabitants found it impossible to reproduce the sounds. So in Tibet for instance, where this mantra is on the lips of many Tibetans all their waking hours, the mantra is pronounced Om mani peme hum.

===Some other mantras used by Tibetan Buddhists===
The following list of mantras is from [[Kailash (journal)|Kailash - Journal of Himalayan Studies]], Volume 1, Number 2, 1973. (pp. 168-169) (augmented by other contributors). It also includes renderings of ''Om mani padme hum''.
*''Om wangishwari hum'' This is the mantra of the Mahabodhisattva [[Manjusri]] ([[Jambeyang]])... The Buddha in his wisdom aspect.
*''[[Om mani padme hum]]'' The mantra of [[Chenrezig]], Mahabodhisattva, the Buddha in his compassion aspect.
*''Om vajrapani hum'' The mantra of the Buddha as Protector of the Secret Teachings. ie: as the Mahabodhisattva [[Channa Dorje]] ([[Vajrapani]]).
*''Om ah hum vajra guru pema siddhi hum'' The mantra of the Vajraguru [[Guru Padma Sambhava]] who established [[Mahayana]] Buddhism and Tantra in Tibet.
*''Om tare tuttare ture swaha'' The mantra of [[Jetsun Dolma]] or [[Tara]], the Mother of the Buddhas.
*''Om amarani jiwantiye swaha'' The mantra of the Buddha of limitless life: the Buddha [[Amitayus]] (Tibetan Tsépagmed) in celestial form.
*''Om dhrum swaha'' The purificatory mantra of the mother [[Namgyalma]].
*''Om ami dhewa hri'' The mantra of the Buddha [[Amitabha]] ([[Hopagmed]]) of the Western Buddhafield, his skin the colour of the setting sun.
*''Om ah ra pa tsa na dhih'' The mantra of the "sweet-voiced one" [[Jambeyang]] or [[Manjusri]], the Buddha in his wisdom aspect.
*''Hung vajra phat'' The mantra of the Mahabodhisattva [[Vajrapani]] in his angry (Dragpo) form.
*''Om muni muni maha muniye swaha'' The mantra of [[Gautama Buddha|Buddha Sakyamuni]], the historical Buddha

==Mantra in other traditions or contexts==
[[Transcendental Meditation]] also known simply as 'TM' uses simple mantras as a meditative focus. TM was founded by the [[Maharishi Mahesh Yogi]]. According to the TM website (see below) the practice can result in a number of material benefits such as relaxation, reduced stress, better health, better self image; but it can also benefit the world by reducing violence, crime and generally improve quality of life. The founder was well versed in Hindu tradition, but TM attempts to separate itself from that tradition these days. Simple two syllable mantras are used.

Mantra practice has also been enthusiastically taken up by various [[New Age]] groups and individuals, although this is typically out of context, and from the point of view of a genuine Hindu or Buddhist practitioner lacks depth. The mere repetition of syllables can have a calming effect on the mind, but the traditionalist would argue that mantra can be an effective way of changing the level of ones consciousness when approached in traditional way.

==See also==
* [[Hinduism]]
* [[Hindu philosophy]]
* [[Shingon Buddhism]]
* [[sound symbolism]]
* [[tantra]]
* [[Vajrayana Buddhism]]

==References==
*Abe, R. ''The weaving of mantra : Kukai and the construction of esoteric Buddhist discourse''. (New York : Columbia University Press, 1999.)
*Beyer, S. ''Magic and ritual in Tibet : the cult of Tara''. (Delhi: Motilal Banarsisdass, 1996).
*Carroll, P.J. ''Liber Null & Psychonaut - An Introduction to Chaos Magick'' (Yorke Beach : Weiser 1987)
*Conze, E. ''Buddhism : its essence and development''. (London : Faber, c1951).
*Crowley, A. & Virakam. ''Book 4''. (San Francisco : Weiser 1980).
*Dass, R. ''Journey of Awakening - A Meditator's Guidebook''. (New York, London, etc. : Bantum, 1978 rev. 1990).
*Devananda, V. ''The Sivananda Companion to Yoga''. (Fireside, 2000).
*Gelongma Karma Khechong Palmo. ''Mantras On The Prayer Flag''. [[Kailash (journal)|Kailash - Journal of Himalayan Studies]], Volume 1, Number 2, 1973. (pp. 168-169).
*Gombrich, R. F. ''Theravaada Buddhism : a social history from ancient Benares to modern Colombo''. (London, Routledge, 1988)
*Govinda (Lama Anagarika). ''Foundations of Tibetan Mysticism''. (London : Rider, 1959).
*Lopez, D. ''Prisoners of Shangri-La: Tibetan Buddhism and the West''. (Chicago : University of Chicago Press, 1998)
*''The Rider Encyclopedia of Eastern Philosophy and religion''. (London : Rider, 1986).
*Skilton, A. ''A concise history of Buddhism''. (Birmingham : Windhorse Publications, 1994).
*Sangharakshita. ''Transforming Self and World : themes from the Sutra of Golden Light''. (Birmingham : Windhorse Publications, 1994).
*Walsh, M. ''The Long discourses of the Buddha : a translation of the Digha Nikaya''. (Boston : Wisdom Publications, 1987)
*Wikipedia (2004). [http://www.wikipedia.org/Mantra Mantra]. Retrieved Oct. 19, 2004.

==External links==
===Buddhist mantra===
* [http://www.wildmind.org/meditation/mantra/index.html Mantras in Buddhism] site includes realaudio clips of mantras
* [http://www.dharmaling.net/Dorjeling/En/Teachings/ManiBenefit_En.htm The benefits of reciting Chenrezig's mantra] - a teaching by Lama Zopa

===Hindu mantra===
* [http://www.mantraonnet.com/ Mantra on line] - includes real audio of mantras

===Other===
* [http://www.tm.org/ Transcendental Meditation Official Website]
* [http://swami-center.org/en/chpt/practices/page_36.shtml Cleansing of Chakras. Opening Up of Spiritual Heart] Mantras for clear sensation of our chakras.

[[Category:Buddhism]]
[[Category:Hinduism]]
[[Category:Mysticism]]

Mantra

2009-10-27T00:45:18Z

ErisDulig: /* References */

A '''mantra''' is a [[religion|religious]] [[syllable]] or [[poem]], typically from the [[Sanskrit]] language. Their use varies according to the school and philosophy associated with the mantra. They are primarily used as spiritual conduits, words and vibrations that instill one-pointed [[concentration]] in the devotee. Other purposes have included religious ceremonies to accumulating wealth, avoiding danger, or eliminating enemies. Mantras originated in [[India]] with Vedic Hinduism and were later adopted by [[Buddhism|Buddhists]] and [[Jainism|Jains]], now popular in various modern forms of spiritual practice which are loosely based on practices of these Eastern religions.

==Introduction==
Mantras have some features in common with [[spell]]s in general, in that they are a translation of the human will or desire into a form of action. Indeed, Dr. [[Edward Conze]], a [[scholar]] of [[Buddhism]], frequently translated "mantra" as "spell". As symbols, sounds are seen to effect what they symbolise. Vocal sounds are frequently thought of as having magical powers, or even of representing the words or speech of a [[deity]]. For the authors of the Hindu scriptures of the [[Upanishads]], the syllable [[Aum]], itself constituting a mantra, represents [[Brahman]], the [[godhead]], as well as the whole of creation. Merely pronouncing this syllable is to experience the divine in a very direct way. [[Kukai]] suggests that all sounds are the voice of the [[trikaya|Dharmakaya]] [[Buddha]] -- i.e. as in Hindu Upanishadic and Yogic thought, these sounds are manifestations of ultimate reality. We should not think that this is peculiar to Eastern culture, however. Words do have a mysterious power to affect us. Accepted scholarly [[etymology]] links the word with "manas" meaning "mind" and 'trâna' for protection so that a mantra is something which protects the mind -- however in practice we will see that mantra is considered to do far more than simply protect the mind.

For many cultures it is the written [[letters]] that have power -- the [[Hebrew]] [[Kabbalah]] for instance, or the [[Anglo-Saxon]] [[Runes]]. Letters can have an oracular function even. But in [[India]] special conditions applied that meant that writing was very definitely inferior to the spoken word. The [[Brahmin]]s were the priestly [[caste]] of the [[Aryan]] peoples. It was they that preserved the holy writings -- initially the [[Vedas]], but later also the Upanishads. For years, they were the only ones who knew the mantras or sacred formulas that had to be chanted at every important occasion. However, with the advent of egalitarian Hindu schools of [[Yoga]], [[Vedanta]], [[Tantra]] and [[Bhakti]], it is now the case that intra-family and community mantras are passed on freely as part of generally practiced Hindu religion. Such was the influence of the more orthodox attitude of the elite nature of mantra knowledge that even the Buddhists, who repudiated the whole idea of caste, and of the efficacy of the old rituals, called themselves the shravakas, that is "the hearers". A wise person in India was one who had "heard much".'''Mantras''' then are ''sound symbols''. What they symbolise, and how they function depends on the context, and the mind of the person repeating them. Studies in [[sound symbolism]] suggest that vocal sounds have meaning whether we are aware of it or not. And indeed that there can be multiple layers of symbolism associated with each sound. So even if we do not understand them, mantras are no simply meaningless mumbo jumbo -- no vocal utterance is entirely without meaning. We can look at mantra is a range of different contexts to see what they can mean in those contexts: Om may mean something quite different to a [[Hindu]] and a [[Tibetan Buddhism|Tibetan Buddhist]]. The analysis of Kukai, a [[9th century]] [[Japan|Japanese]] Buddhist is revealing. See below.

While Hindu [[tantra]]s eventually came to see the letters as well as the sounds as representatives of the divine, it was when Buddhism travelled to [[China]] that a major shift in emphasis towards writing came about. China lacked a unifying, ecclesiastic language like [[Sanskrit]], and achieved its cultural unity by having a written language that was flexible in pronunciation but more precise in terms of the concepts that each character represented. In fact the Indians had several scripts which were all equally serviceable for writing Sanskrit. Hence the Chinese prized written language much more highly than did the Indian Buddhist missionaries, and the writing of mantras became a spiritual practice in its own right. So that whereas Brahmins had been very strict on correct pronunciation, the Chinese, and indeed other Far-Eastern Buddhists were less concerned with this than correctly writing something down. The practice of writing mantras, and copying texts as a spiritual practice, became very refined in Japan, and the writing in the [[Siddham]] script in which the Sanskrit of many Buddhist Sutras where written is only really seen in Japan nowadays. However, written mantra-repetition in Hindu practices, with Sanskrit in any number of scripts, is well-known to many sects in India as well.

==Mantra in Theory and Practice==
* ''A word, a name of God, or a spiritual phrase that is repeated over and over again is known as a mantra.'' - "Journey of Awakening" by Ram Dass

* ''The mantra acts on the thoughts very much as pranayama does upon the breath. The thought is bound down to a recurring cycle; any intruding thoughts are thrown off by the mantra, just as pieces of putty would be from a fly-wheel...'' - "Book 4" by Crowley and Soror Virakam

Traditionally, and in theory, a mantra is a sacred word or phrase that (depending on the school of thought) either has inherent magical power in the sound itself or (potentially) has power in the mind of the person intoning the mantra. In either case this power increases with practice. The power of a mantra is of an internal or mystical nature (having power to transform consciousness) rather than of an external or magical nature (having power to effect the external environment) as in a "spell" or "word of power".

In practice, a mantra serves to concentrate the mind on an idea to the exclusion of all others. In other words a mantra is used as a tool for meditation. As such the mantra is repeated over and over during a single meditation session and usually is used in each meditation session. Eventually one should continue to practice the mantra perpetually, not just during the time set aside for a meditation session just as a serious practitioner carries on meditating even while going about daily activities.

A mantra may be sung, spoken loudly, quietly, or silently. In some traditions, one begins using the mantra aloud and then progresses until it is entirely internalized and left unspoken. With practice one may be able to maintain this internal meditation even if an situation arises that makes conversation unavoidable. The idea is to strengthen the mantra so that the meditation it is not interrupted.

The practice of using mantra to facilitate meditation is called [[mantrayoga]].

* ''You have not even begun to master a mantra until it continues unbroken through sleep. This is much easier than it sounds.'' - "Book 4" by Crowley and Soror Virakam

* ''Eventually the sound may seem to repeat itself automatically and may even occur in sleep. These are encouraging signs.'' - "Liber Null & Psychonaut : an Introduction to Chaos Magick" by Peter J. Caroll

This does not mean that one mentally repeats the mantra automatically in the background while thinking other thoughts or while sleeping, but rather that one acquires the ability to use the mantra to meditate perpetually and continuously.
Though Crowley & Virakam stress the importance of being able to carry on with mantra throughout sleep and P.J.Carroll calls this encouraging (see quotes above), what Crowley and Virakam do not say and what Carroll seems to not realize is that in mantrayoga, it is understood that one is to use the mantra while asleep so as to ''remain totally lucidly conscious even while asleep so that one can continue meditation even while the body rests''. (see "The Sivananda Companion to Yoga" by Swami Vishnu Devananda and other more traditional works on yoga)

Sometimes a given mantra is practiced for a given period (over months or years) with a certain goal in mind (achieving a certain state of consciousness) until the objective is achieved. In some cases one may continue to use the mantra to sustain the desired mental state. In other cases, once a state is reached or a goal achieved, a new mantra is then used for a different objective. Especially in traditional [[mantrayoga]] a guru ideally perceives which specific mantra a given student would most benefit from. The Guru accordingly gives the mantra to the student and the student uses this mantra until (again ideally) the guru perceives that the student no longer needs that mantra. In some cases a given mantra may be used for the remainder of a practitioner's lifetime.

The ultimate goal of meditation is total unification of self and not-self and as such some traditions have a certain mantra which is most central and directly aimed at that goal. Other mantras would serve meditation but towards some trajectory other than that of ultimate unification.

* ''The practice of mantra is an effective way to concentrate your mind. But as important as concentrating your mind is what you concentrate on.'' - "Journey of Awakening" by Ram Dass

All proper mantras serve to quiet the mind and/or to "raise" or alter your consciousness in some way such as unification with a particular deity, to center your mind in a particular chakra, to enter a particular aether or a particular [[Sephira]], if not in a "straight vertical line" straight towards ultimate enlightentment (from Malkuth straight up the middle pillar through Kether and on to use the Tree of Life as a model or to move progressively up the chakras through the crown chakra an on to use the yogic model).

Mantras are not necessarily needed in meditation, though for many it is a useful tool.

* ''A mantra provides a boat with which you can float through your thoughts unattached, entering subtler and subtler realms.'' - "Journey of Awakening" by Ram Dass

It is to be understood that a mantra is a means to an end.

* ''As far as you can think, as far in as you can go, these mantras keep going beyond, drawing you on until until finally you go beyond any need of the mantra into the source of all thought.'' - "Journey of Awakening" by Ram Dass

A mantra may be sung, spoken loudly, quietly, or silently. In some traditions, one begins using the mantra aloud and then progresses until it is entirely internalized and left unspoken. With practice one may be able to maintain this internal meditation even if an situation arises that makes conversation unavoidable.

==Mantra in Hinduism==
Mantras were originally conceived in the great Hindu scriptures known as the [[Vedas]]. Within practically all Hindu scriptures, the writing is formed in painstakingly crafted two line "[[shlokas]]" and most mantras follow this pattern, although mantras are often found in a single line combination or even a single word.

The most basic mantra is ''[[Aum]]'', which in Hinduism is known as the [http://www.thelemapedia.org/index.php/Aum "pranava mantra,"] the source of all mantras. Especially in older sources, this mantra is spelled [["Om"]] but over time this is being replaced with the more phonetically accurate "[[Aum]]" as it better represents this [http://www.thelemapedia.org/index.php/Aum "all-sound"]. The philosophy behind this is the Hindu idea of nama-rupa (name-form), which supposes that all things, ideas or entities in existence, within the phenomenological cosmos, have name and form of some sort. The most basic name and form is the primordial vibration of [[Aum]], as it is the first manifested nama-rupa of [[Brahman]], the unmanifest reality/unreality. Essentially, before existence and beyond existence is only One reality, Brahman, and the first manifestation of Brahman in existence is Aum. For this reason, Aum is considered to be the most fundamental and powerful mantra, and thus is prefixed and suffixed to all Hindu prayers. While some mantras may invoke individual Gods or principles, the most fundamental mantras, like 'Aum,' the 'Shanti Mantra,' the 'Gayatri Mantra' and others all ultimately focus on the One reality.

In the [[Hindu]] tantras the universe is sound. The supreme (para) brings forth existence through the Word (Shabda). Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world. The purest vibrations are the var.na, the imperishable letters which are revealed to us, imperfectly as the audible sounds and visible forms.

Var.nas are the atoms of sound. A complex symbolic association was built up between letters and the elements, gods, signs of the zodiac, parts of the body -- letters became rich in these associations. For example in the Aitrareya-aranya-Upanishad we find:

:"The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The mute consonants represent fire, the sibilants air, the vowels the sun… The mute consonants represent the eye, the sibilants the ear, the vowels the mind"

In effect each letter became a mantra and the language of the Vedas, Sanskrit, corresponds profoundly to the nature of things. Thus the Vedas come to represent reality itself. The seed syllable Om represents the underlying unity of reality, which is Brahman.

===Japa===
Japa was a concept of the Vedic sages that incorporates mantras as one of the main forms of [[puja]], or worship, whose ultimate end is seen as [[moksha]]/liberation. Essentially, japa means repetition, and has become an established practice of all Hindu streams, from the various [[Yoga]] to [[Tantra]]. It involves repetition of a mantra over and over again, usually in cycles of auspicious numbers (in multiples of three), the most popular being 108. For this reason, Hindu [[mala]]s (bead necklaces) developed, containing 108 beads and a head "meru" bead. The devotee performing japa using his/her fingers counts each bead as he/she repeats the chosen mantra. Having reached 108 repetitions, if he/she wishes to continue another cycle of mantras, the devotee must turn the mala around without crossing the "meru" bead and repeat.

It is said that through japa the devotee attains one-pointedness, or extreme focus, on the chosen deity or principle idea of the mantra. The vibrations and sounds of the mantra are considered extremely important, and thus reverberations of the sound are supposed to awaken the [[prana]] or spiritual life force and even stimulate [[chakra]]s according to many Hindu schools of thought.

===Some Hindu mantras===
The most representative mantra of all the Hindu mantras is the famed [[Gayatri Mantra]]:

:ॐ भूर्भुवस्व: |
:तत् सवितूर्वरेण्यम् |
:भर्गो देवस्य धीमहि |
:धियो यो न: प्रचोदयात्

: ''Om Bhūr Buvaḥ Svaḥ''
: ''Tat Savitur Vareṇyaṃ''
: ''Bhargo Devasya Dhīmahi''
: ''Dhiyo Yo Naḥ Pracodayāt''

An elegant but thorough explanation of its meaning and symbolism can be found here:

http://www.indiaoz.com.au/hinduism/prayer/gayatri_mantra.shtml

In short, however, it is considered one of the most universal of all Hindu mantras, and invokes the universal Brahman as the principle of knowledge and the illumination of the primordial Sun. Many Brahmins till today, in a tradition that has continued unbroken for at least 5,000 years, perform `morning ablutions at the bank of a sacred river and, while holding the sacred thread given to them at adolescence, repeat the Gayatri Mantra.

===Lead me from Ignorance to Truth===
āsato ṃā Sadhgamayā / tamaso ṃā jyothir-Gamayā / ṃrityor-ṃā āmritham Gamayā / Om śānti śānti śāntiḥ

"Aum Asato ma sad gamaya, tamaso ma jyotir gamaya, mrityor ma aamritaam gamaya."

"Om Lead me from ignorance to truth, from darkness to light, from death to immortality."

===Hare Krishna Mantra===
A very famous mantra is that created by Shri Chaitanya Mahaprabhu, a great Vaishnava bhakta (loving devotee) of the Hindu Lord Vishnu in the 15th century. It is beloved by most Hindus as very powerful, Vaishnavs and Shaivaites alike:

: ''Hare Krishna Hare Krishna Krishna Krishna Hare Hare''
: ''Hare Rama Hare Rama Rama Rama Hare Hare''

When A.C. Bhaktivedanta brought his ISKCON (International Society for Krishna Consciousness) brand of Hindu Vaishnavism to the West, he framed the "Hare Krishna" mantra as the sole mantra for [[moksha]]/liberation and his sect is now commonly known in the West by the name "Hare Krishnas."

===The shanti mantras===
: ॐ सह नाववतु |
: सह नौ भुनक्तु |
: सह वीर्यं करवावहै |
: तेजस्विनावधीतमस्तु |
: मा विद्विषावहै ||

: ''Om saha naavavatu''
: ''Saha nau bhunaktu''
: ''Saha viiryan karavaavahai''
: ''Tejasvi naavadhiitamastu''
: ''Maa vidvishhaavahai''

: May we be protected together.
: May we be nourished together.
: May we work together with great vigor.
: May our study be enlightening
: May no obstacle arise between us.

: ॐ शान्तिः शान्तिः शान्तिः

: ''Om shaantih shaantih shaantih''

: Om peace, peace, peace.

: -- [[Krishna Yajur]] [[Vedataittiriya Upanishad]] 2.2.2

===Universal prayer===
: ''Sarveśāam Svastir Bhavatu''
: ''Sarveśām Sāntir Bhavatu''
: ''Sarveśām Pūrṇam Bhavatu''
: ''Sarveśām ṃangalam Bhavatu''

(May good befall all, May there be peace for all, May all be fit for perfection, and May all experience that which is auspicious.)

: ''Sarve Bhavantu Sukhinaha''
: ''Sarve Santu ṇirāmayaha''
: ''Sarve Badrāṇi Pasyantu''
: ''ṃā Kascidh-dhuhkha Bhāga-Bhavet''

(Om, May all be happy. May all be healthy. May we all experience what is good and let no one suffer. Om, Peace, Peace, Peace!)

===Thou Are That===
: ''Tat Twam Asi''

To list most of the main Hindu mantras would take reams of paper. Indeed, simple two-lined shlokas from holy Hindu texts like the [[Vedas]], [[Upanishads]], [[Bhagavad Gita]], [[Yoga Sutra]], even the [[Mahabharata]] and [[Ramayana]], are considered powerful and finely honed enough to be repeated to great effect.

A very common mantra is formed by taking a deity's name and saluting it in such a manner: "Aum namah ------" or "Aum Jai (Hail!) ------" or several such permutations. Common examples are "Aum namah Shivaya" (Aum to Lord Shiva), "Om Jai Jagadish Hare" (Salutations to the Universal God Vishnu), "Aum Shri Ganeshaya Namah" (Aum to Shree [[Ganesh]]) and "Jai Ma Kali". Needless to say, there are more mantras of this sort than names of the Hindu deities. Another example of Hindu mantras is seen in the [[Surya Namaskara]], whose practice is found recorded as far back as in the Hindu scripture of the [[Ramayana]]. As each of the twelve postures is performed, a salutatory mantra is recited to the Lord Surya, the Sun.

===The Hindu Bija Mantra===
In Hinduism the concept of mantra as mystical sounds was carried to its logical conclusion in "seed" (Skt. ''[[bija]]'') mantras that have no precise meaning but instead are thought to carry within their sounds connections to various spiritual principles and currents. For example, worship of the Mother Goddess [[Kali]], in mantra form, is famously reduced to the powerful Bija mantras of the Shakta tradition of Hinduism:

: ''Aum Kreeng Kreeng Kreeng Hoong Hoong Hreeng Hreeng''
: ''Dakshina Kalike''
: ''Kreeng Kreeng Kreeng Hoong Hoong Hreeng Hreeng Swaha''

Of course, the most revered of all Bija mantras is [[Om]]/[[Aum]].

The Bija mantra is part of the Hindu monist understanding that while reality manifests itself as many/multiple, it is ultimately one.

==Mantra in Buddhism==
{{Buddhism}}

Buddhism, naturally following from Vedic society, also developed its own system and understanding of mantra, which while similar to that of Hinduism's, also took on its own particularities, especially according to region.

===Mantra in Shingon Buddhism===
'''[[Kukai|Kūkai]]''' advanced a general theory of [[language]] based on his analysis of two forms of Buddhist [[ritual]] language: ''[[dharani]]'' (dhāra.nī) and ''mantra''. Mantra is restricted to esoteric Buddhist practice whereas dharani is found in both esoteric and exoteric ritual. Dharanis for instance are found in the [[Pali Canon]] see below. Kūkai coined the word "[[shingon]]" (lit true word) as a Japanese translation of mantra.

The word ''dharani'' derives from a Sanskrit root dh.r which means to hold, or maintain. [[Ryuichi Abe]] suggests that it is generally understood as a mnemonic device which encapsulates the meaning of a section or chapter of a sutra. This is perhaps related to the use of verse summaries at the end of texts as in the Udana which is generally acknowledged as being in the oldest strata of the Pali Canon. Dharanis are also considered to protect the one who chants them from malign influences and calamities.

Mantra is traditionally said to be derived from two roots: "man", to think; and the action oriented (k.rt) suffix "tra". Thus a mantra can be considered to be a linguistic device for deepening ones thought, or in the Buddhist context for developing the enlightened mind. However it is also true that mantras have been used as magic spells for very mundane purposes such as attaining wealth and long life, and eliminating enemies.

The distinction between dharani and mantra is a difficult one to make. We can say that all mantras are dharanis but that not all dharanis are mantras. Mantras do tend to be shorter. Both tend to contain a number of unintelligible phonic fragments such as Om, or Hu.m which is perhaps why some people consider them to be essentially meaningless. Kukai made mantra a special class of dharani which showed that every syllable of a dharani was a manifestation of the true nature of reality -- in Buddhist terms that all sound is a manifestation of [[shunyata]] or emptiness of self-nature. Thus rather than being devoid of meaning, Kukai suggests that dharanis are in fact saturated with meaning -- every syllable is symbolic on multiple levels.

One of Kūkai's distinctive contributions was to take this symbolic association even further by saying that there is no essential difference between the syllables of mantras and sacred texts, and those of ordinary language. If one understood the workings of mantra, then any sounds could be a representative of ultimate reality. This emphasis on sounds was one of the drivers for Kūkai's championing of the phonetic writing system, the [[kana]], which was adopted in Japan around the time of Kūkai. He is generally credited with the invention of the kana, but there is apparently some doubt about this story amongst scholars.

This mantra based theory of language had a powerful effect on Japanese thought and society which up until Kūkai's time had been dominated by imported Chinese culture of thought, particularly in the form of the Classical Chinese language which was used in the court and amongst the literati, and [[Confucianism]] which was the dominant political ideology. In particular Kūkai was able to use this new theory of language to create links between indigenous Japanese culture and Buddhism. For instance he made a link between the Buddha Mahavairocana and the [[Shinto]] sun Goddess [[Amaterasu]]. Since the emperors were thought to be descended form Amaterasu, Kūkai had found a powerful connection here that linked the emperors with the Buddha, and also in finding a way to integrate Shinto with Buddhism, something that had not happened with Confucianism. Buddhism then became essentially an indigenous religion in a way that Confucianism had not. And it was through language, and mantra that this connection was made. Kūkai helped to elucidate what mantra is in a way that had not been done before: he addresses the fundamental questions of what a text is, how signs function, and above all, what language is. In this he covers some of the same ground as modern day [[Structuralism|Structuralists]] and others scholars of language, although he comes to very different conclusions.

In this system of thought all sounds are said to originate from "a" -- which is the short ''a'' sound in father. For esoteric Buddhism "a" has a special function because it is associated with Shunyata or the idea that no thing exists in its own right, but is contingent upon causes and conditions. (See [[Dependent origination]]) In Sanskrit "a" is a prefix which changes the meaning of a word into its opposite, so "vidya" is understanding, and "avidya" is ignorance (the same arrangement is also found in many Greek words, like e.g. "atheism" vs. "theism" and "apathy" vs. "pathos"). The letter a is both visualised in the Siddham script, and pronounced in rituals and [[meditation]] practices. In the [[Mahavairocana Sutra]] which is central to [[Shingon Buddhism]] it says: Thanks to the original vows of the Buddhas and Bodhisattvas, a miraculous force resides in the mantras, so that by pronouncing them one acquires merit without limits". [in Conze, p.183]

==Mantra in Indo-Tibetan Buddhism==
[[Edward Conze|Conze]] distinguishes three periods in the Buddhist use of mantra. Initially, like their fellow Indians, Buddhists used mantra as protective spells to ward of malign influences. Despite a [[Vinaya]] rule which forbids monks engaging in the Brahminical practice of chanting mantras for material gain, there are a number of protective verses or '' "parittas" '' in the early Buddhist scriptures. The Atanatiya Sutta (aa.taanaa.tiya ) in of the [[Pali Canon]] (Digha Nikaya Sutta 32) is a collection of these parittas. The verses in this sutta are the means by which people may ''"dwell guarded, unharmed and at ease"'', being particularly effective against the malign influence of non-human beings. Other examples include the Ratana Sutta (Sn 222ff) and Khandha Parrita (AN 4.67). According to the Pali commentary, the very well known Metta Sutta was originally taught as a protection against some disruptive tree spirits that were making life very uncomfortable for a group of ascetic monks. However even at this early stage, there is perhaps something more than [[animisism|animistic magic]] at work. Particularly in the case of the Ratana Sutta the efficacy of the verses seems to be related to the concept of "[[truth]]". Each verse of the sutta ends with "by the virtue of this truth may there be happiness".

Later mantras were used more to guard the spiritual life of the chanter, and sections on mantras began to be included in some [[Mahayana]] sutras such as the [[White Lotus Sutra]], and the [[Lankavatara Sutra]]. The scope of protection also changed in this time. In the [[Sutra of Golden Light]] the [[Four Great Kings]] promise to exercise sovereignty over the different classes of demi-gods, to protect the whole of Jambudvipa (the India sub continent), to protect monks who proclaim the sutra, and to protect kings who patronise the monks who proclaim the sutra. The apotheosis of this type of approach is the [[Nichiren]] school of Buddhism that was founded in 13th century Japan, and which distilled all Buddhist practice down to the [[veneration]] of the [[Lotus Sutra]] through recitation of the daimoku: "[[Nam myo ho renge kyo]]" which translates as "Homage to the Lotus Sutra".

Then thirdly mantra began, in about the 7th century, to take centre stage and become a vehicle for salvation in their own right. Tantra started to gain momentum in the 6th and 7th century, with specifically Buddhist forms appearing as early as 300CE. ''Mantrayana'' was an early name for the what is now more commonly known as ''vajrayana'', which gives us a hint as to the place of mantra in Indo-Tibetan Buddhism. The aim of vajrayana practice is to give the practitioner a direct experience of Reality, of things as they really are. Mantras function as symbols of that reality, and different mantras are different aspects of that reality -- for example wisdom or compassion. Mantras are almost always associated with a particular deity, with one exception being the prajnaparamita mantra associated with the [[Heart Sutra]]. One of the key vajrayana strategies for bringing about a direct experience of reality is to engage the entire psycho-physical organism in the practices. In one Buddhist analysis the person consists of body, speech and mind. So a typical sadhana or meditation practice might include [[mudra]]s, or symbolic hand gestures, or even full body prostrations; the recitations of mantras; as well as the visualisation of celestial beings and visualising the letters of the mantra which is being recited. Clearly here mantra is associated with speech. The meditator may visualise the letters in front of themselves, or within their body. They may pronounced out loud, or internally in the mind only.

===Om mani padme hum===
Probably the most famous mantra of Buddhism is [[Om mani padme hum]], the six syllable mantra of the [[Bodhisattva]] of compassion [[Avalokiteshvara]] (Sanskrit: ''Chenrezig'', Tibetan). This mantra is particularly associated with the four-armed Shadakshari form of Avalokiteshvara. The [[Dalai Lama]] is said to be an incarnation of Avalokiteshvara, and so the mantra is especially revered by his devotees.

[[Donald Lopez]] gives a good discussion of this mantra and its various interpretations in his book ''Prisoners of Shangri-LA: Tibetan Buddhism and the West''. Lopez is an authoritative writer and challenges the stereotypical analysis of the mantra as meaning "The Jewel in the Lotus", an interpretation that is not supported by either a linguistic analysis, nor by Tibetan tradition, and is symptomatic of the Western [[Orientalism|Orientalist]] approach to the 'exotic' East. He suggests that Manipadme is actually the name of a bodhisattva, a form of Avalokiteshvara who has many other names in any case including Padmapani or ''lotus flower in hand''. The Brahminical insistence on absolutely correct pronunciation of Sanskrit broke down as Buddhism was exported to other countries where the inhabitants found it impossible to reproduce the sounds. So in Tibet for instance, where this mantra is on the lips of many Tibetans all their waking hours, the mantra is pronounced Om mani peme hum.

===Some other mantras used by Tibetan Buddhists===
The following list of mantras is from [[Kailash (journal)|Kailash - Journal of Himalayan Studies]], Volume 1, Number 2, 1973. (pp. 168-169) (augmented by other contributors). It also includes renderings of ''Om mani padme hum''.
*''Om wangishwari hum'' This is the mantra of the Mahabodhisattva [[Manjusri]] ([[Jambeyang]])... The Buddha in his wisdom aspect.
*''[[Om mani padme hum]]'' The mantra of [[Chenrezig]], Mahabodhisattva, the Buddha in his compassion aspect.
*''Om vajrapani hum'' The mantra of the Buddha as Protector of the Secret Teachings. ie: as the Mahabodhisattva [[Channa Dorje]] ([[Vajrapani]]).
*''Om ah hum vajra guru pema siddhi hum'' The mantra of the Vajraguru [[Guru Padma Sambhava]] who established [[Mahayana]] Buddhism and Tantra in Tibet.
*''Om tare tuttare ture swaha'' The mantra of [[Jetsun Dolma]] or [[Tara]], the Mother of the Buddhas.
*''Om amarani jiwantiye swaha'' The mantra of the Buddha of limitless life: the Buddha [[Amitayus]] (Tibetan Tsépagmed) in celestial form.
*''Om dhrum swaha'' The purificatory mantra of the mother [[Namgyalma]].
*''Om ami dhewa hri'' The mantra of the Buddha [[Amitabha]] ([[Hopagmed]]) of the Western Buddhafield, his skin the colour of the setting sun.
*''Om ah ra pa tsa na dhih'' The mantra of the "sweet-voiced one" [[Jambeyang]] or [[Manjusri]], the Buddha in his wisdom aspect.
*''Hung vajra phat'' The mantra of the Mahabodhisattva [[Vajrapani]] in his angry (Dragpo) form.
*''Om muni muni maha muniye swaha'' The mantra of [[Gautama Buddha|Buddha Sakyamuni]], the historical Buddha

==Mantra in other traditions or contexts==
[[Transcendental Meditation]] also known simply as 'TM' uses simple mantras as a meditative focus. TM was founded by the [[Maharishi Mahesh Yogi]]. According to the TM website (see below) the practice can result in a number of material benefits such as relaxation, reduced stress, better health, better self image; but it can also benefit the world by reducing violence, crime and generally improve quality of life. The founder was well versed in Hindu tradition, but TM attempts to separate itself from that tradition these days. Simple two syllable mantras are used.

Mantra practice has also been enthusiastically taken up by various [[New Age]] groups and individuals, although this is typically out of context, and from the point of view of a genuine Hindu or Buddhist practitioner lacks depth. The mere repetition of syllables can have a calming effect on the mind, but the traditionalist would argue that mantra can be an effective way of changing the level of ones consciousness when approached in traditional way.

==See also==
* [[Hinduism]]
* [[Hindu philosophy]]
* [[Shingon Buddhism]]
* [[sound symbolism]]
* [[tantra]]
* [[Vajrayana Buddhism]]

==References==
*Abe, R. ''The weaving of mantra : Kukai and the construction of esoteric Buddhist discourse''. (New York : Columbia University Press, 1999.)
*Beyer, S. ''Magic and ritual in Tibet : the cult of Tara''. (Delhi: Motilal Banarsisdass, 1996).
*Carroll, P.J. "Liber Null & Psychonaut - An Introduction to Chaos Magick" (Yorke Beach : Weiser 1987)
*Conze, E. ''Buddhism : its essence and development''. (London : Faber, c1951).
*Crowley, A. & Virakam. "Book 4". (San Francisco : Weiser 1980).
*Dass, R. "Journey of Awakening - A Meditator's Guidebook". (New York, London, etc. : Bantum, 1978 rev. 1990).
*Devananda, V. "The Sivananda Companion to Yoga". (Fireside, 2000).
*Gelongma Karma Khechong Palmo. ''Mantras On The Prayer Flag''. [[Kailash (journal)|Kailash - Journal of Himalayan Studies]], Volume 1, Number 2, 1973. (pp. 168-169).
*Gombrich, R. F. ''Theravaada Buddhism : a social history from ancient Benares to modern Colombo''. (London, Routledge, 1988)
*Govinda (Lama Anagarika). ''Foundations of Tibetan Mysticism''. (London : Rider, 1959).
*Lopez, D. ''Prisoners of Shangri-La: Tibetan Buddhism and the West''. (Chicago : University of Chicago Press, 1998)
*''The Rider Encyclopedia of Eastern Philosophy and religion''. (London : Rider, 1986).
*Skilton, A. ''A concise history of Buddhism''. (Birmingham : Windhorse Publications, 1994).
*Sangharakshita. ''Transforming Self and World : themes from the Sutra of Golden Light''. (Birmingham : Windhorse Publications, 1994).
*Walsh, M. ''The Long discourses of the Buddha : a translation of the Digha Nikaya''. (Boston : Wisdom Publications, 1987)
*Wikipedia (2004). [http://www.wikipedia.org/Mantra Mantra]. Retrieved Oct. 19, 2004.

==External links==
===Buddhist mantra===
* [http://www.wildmind.org/meditation/mantra/index.html Mantras in Buddhism] site includes realaudio clips of mantras
* [http://www.dharmaling.net/Dorjeling/En/Teachings/ManiBenefit_En.htm The benefits of reciting Chenrezig's mantra] - a teaching by Lama Zopa

===Hindu mantra===
* [http://www.mantraonnet.com/ Mantra on line] - includes real audio of mantras

===Other===
* [http://www.tm.org/ Transcendental Meditation Official Website]
* [http://swami-center.org/en/chpt/practices/page_36.shtml Cleansing of Chakras. Opening Up of Spiritual Heart] Mantras for clear sensation of our chakras.

[[Category:Buddhism]]
[[Category:Hinduism]]
[[Category:Mysticism]]

Mantra

2009-10-27T00:26:36Z

ErisDulig: /*Mantra in Theory and Practice*/ /* Mantra in Hinduism */

A '''mantra''' is a [[religion|religious]] [[syllable]] or [[poem]], typically from the [[Sanskrit]] language. Their use varies according to the school and philosophy associated with the mantra. They are primarily used as spiritual conduits, words and vibrations that instill one-pointed [[concentration]] in the devotee. Other purposes have included religious ceremonies to accumulating wealth, avoiding danger, or eliminating enemies. Mantras originated in [[India]] with Vedic Hinduism and were later adopted by [[Buddhism|Buddhists]] and [[Jainism|Jains]], now popular in various modern forms of spiritual practice which are loosely based on practices of these Eastern religions.

==Introduction==
Mantras have some features in common with [[spell]]s in general, in that they are a translation of the human will or desire into a form of action. Indeed, Dr. [[Edward Conze]], a [[scholar]] of [[Buddhism]], frequently translated "mantra" as "spell". As symbols, sounds are seen to effect what they symbolise. Vocal sounds are frequently thought of as having magical powers, or even of representing the words or speech of a [[deity]]. For the authors of the Hindu scriptures of the [[Upanishads]], the syllable [[Aum]], itself constituting a mantra, represents [[Brahman]], the [[godhead]], as well as the whole of creation. Merely pronouncing this syllable is to experience the divine in a very direct way. [[Kukai]] suggests that all sounds are the voice of the [[trikaya|Dharmakaya]] [[Buddha]] -- i.e. as in Hindu Upanishadic and Yogic thought, these sounds are manifestations of ultimate reality. We should not think that this is peculiar to Eastern culture, however. Words do have a mysterious power to affect us. Accepted scholarly [[etymology]] links the word with "manas" meaning "mind" and 'trâna' for protection so that a mantra is something which protects the mind -- however in practice we will see that mantra is considered to do far more than simply protect the mind.

For many cultures it is the written [[letters]] that have power -- the [[Hebrew]] [[Kabbalah]] for instance, or the [[Anglo-Saxon]] [[Runes]]. Letters can have an oracular function even. But in [[India]] special conditions applied that meant that writing was very definitely inferior to the spoken word. The [[Brahmin]]s were the priestly [[caste]] of the [[Aryan]] peoples. It was they that preserved the holy writings -- initially the [[Vedas]], but later also the Upanishads. For years, they were the only ones who knew the mantras or sacred formulas that had to be chanted at every important occasion. However, with the advent of egalitarian Hindu schools of [[Yoga]], [[Vedanta]], [[Tantra]] and [[Bhakti]], it is now the case that intra-family and community mantras are passed on freely as part of generally practiced Hindu religion. Such was the influence of the more orthodox attitude of the elite nature of mantra knowledge that even the Buddhists, who repudiated the whole idea of caste, and of the efficacy of the old rituals, called themselves the shravakas, that is "the hearers". A wise person in India was one who had "heard much".'''Mantras''' then are ''sound symbols''. What they symbolise, and how they function depends on the context, and the mind of the person repeating them. Studies in [[sound symbolism]] suggest that vocal sounds have meaning whether we are aware of it or not. And indeed that there can be multiple layers of symbolism associated with each sound. So even if we do not understand them, mantras are no simply meaningless mumbo jumbo -- no vocal utterance is entirely without meaning. We can look at mantra is a range of different contexts to see what they can mean in those contexts: Om may mean something quite different to a [[Hindu]] and a [[Tibetan Buddhism|Tibetan Buddhist]]. The analysis of Kukai, a [[9th century]] [[Japan|Japanese]] Buddhist is revealing. See below.

While Hindu [[tantra]]s eventually came to see the letters as well as the sounds as representatives of the divine, it was when Buddhism travelled to [[China]] that a major shift in emphasis towards writing came about. China lacked a unifying, ecclesiastic language like [[Sanskrit]], and achieved its cultural unity by having a written language that was flexible in pronunciation but more precise in terms of the concepts that each character represented. In fact the Indians had several scripts which were all equally serviceable for writing Sanskrit. Hence the Chinese prized written language much more highly than did the Indian Buddhist missionaries, and the writing of mantras became a spiritual practice in its own right. So that whereas Brahmins had been very strict on correct pronunciation, the Chinese, and indeed other Far-Eastern Buddhists were less concerned with this than correctly writing something down. The practice of writing mantras, and copying texts as a spiritual practice, became very refined in Japan, and the writing in the [[Siddham]] script in which the Sanskrit of many Buddhist Sutras where written is only really seen in Japan nowadays. However, written mantra-repetition in Hindu practices, with Sanskrit in any number of scripts, is well-known to many sects in India as well.

==Mantra in Theory and Practice==
* ''A word, a name of God, or a spiritual phrase that is repeated over and over again is known as a mantra.'' - "Journey of Awakening" by Ram Dass

* ''The mantra acts on the thoughts very much as pranayama does upon the breath. The thought is bound down to a recurring cycle; any intruding thoughts are thrown off by the mantra, just as pieces of putty would be from a fly-wheel...'' - "Book 4" by Crowley and Soror Virakam

Traditionally, and in theory, a mantra is a sacred word or phrase that (depending on the school of thought) either has inherent magical power in the sound itself or (potentially) has power in the mind of the person intoning the mantra. In either case this power increases with practice. The power of a mantra is of an internal or mystical nature (having power to transform consciousness) rather than of an external or magical nature (having power to effect the external environment) as in a "spell" or "word of power".

In practice, a mantra serves to concentrate the mind on an idea to the exclusion of all others. In other words a mantra is used as a tool for meditation. As such the mantra is repeated over and over during a single meditation session and usually is used in each meditation session. Eventually one should continue to practice the mantra perpetually, not just during the time set aside for a meditation session just as a serious practitioner carries on meditating even while going about daily activities.

A mantra may be sung, spoken loudly, quietly, or silently. In some traditions, one begins using the mantra aloud and then progresses until it is entirely internalized and left unspoken. With practice one may be able to maintain this internal meditation even if an situation arises that makes conversation unavoidable. The idea is to strengthen the mantra so that the meditation it is not interrupted.

The practice of using mantra to facilitate meditation is called [[mantrayoga]].

* ''You have not even begun to master a mantra until it continues unbroken through sleep. This is much easier than it sounds.'' - "Book 4" by Crowley and Soror Virakam

* ''Eventually the sound may seem to repeat itself automatically and may even occur in sleep. These are encouraging signs.'' - "Liber Null & Psychonaut : an Introduction to Chaos Magick" by Peter J. Caroll

This does not mean that one mentally repeats the mantra automatically in the background while thinking other thoughts or while sleeping, but rather that one acquires the ability to use the mantra to meditate perpetually and continuously.
Though Crowley & Virakam stress the importance of being able to carry on with mantra throughout sleep and P.J.Carroll calls this encouraging (see quotes above), what Crowley and Virakam do not say and what Carroll seems to not realize is that in mantrayoga, it is understood that one is to use the mantra while asleep so as to ''remain totally lucidly conscious even while asleep so that one can continue meditation even while the body rests''. (see "The Sivananda Companion to Yoga" by Swami Vishnu Devananda and other more traditional works on yoga)

Sometimes a given mantra is practiced for a given period (over months or years) with a certain goal in mind (achieving a certain state of consciousness) until the objective is achieved. In some cases one may continue to use the mantra to sustain the desired mental state. In other cases, once a state is reached or a goal achieved, a new mantra is then used for a different objective. Especially in traditional [[mantrayoga]] a guru ideally perceives which specific mantra a given student would most benefit from. The Guru accordingly gives the mantra to the student and the student uses this mantra until (again ideally) the guru perceives that the student no longer needs that mantra. In some cases a given mantra may be used for the remainder of a practitioner's lifetime.

The ultimate goal of meditation is total unification of self and not-self and as such some traditions have a certain mantra which is most central and directly aimed at that goal. Other mantras would serve meditation but towards some trajectory other than that of ultimate unification.

* ''The practice of mantra is an effective way to concentrate your mind. But as important as concentrating your mind is what you concentrate on.'' - "Journey of Awakening" by Ram Dass

All proper mantras serve to quiet the mind and/or to "raise" or alter your consciousness in some way such as unification with a particular deity, to center your mind in a particular chakra, to enter a particular aether or a particular [[Sephira]], if not in a "straight vertical line" straight towards ultimate enlightentment (from Malkuth straight up the middle pillar through Kether and on to use the Tree of Life as a model or to move progressively up the chakras through the crown chakra an on to use the yogic model).

Mantras are not necessarily needed in meditation, though for many it is a useful tool.

* ''A mantra provides a boat with which you can float through your thoughts unattached, entering subtler and subtler realms.'' - "Journey of Awakening" by Ram Dass

It is to be understood that a mantra is a means to an end.

* ''As far as you can think, as far in as you can go, these mantras keep going beyond, drawing you on until until finally you go beyond any need of the mantra into the source of all thought.'' - "Journey of Awakening" by Ram Dass

A mantra may be sung, spoken loudly, quietly, or silently. In some traditions, one begins using the mantra aloud and then progresses until it is entirely internalized and left unspoken. With practice one may be able to maintain this internal meditation even if an situation arises that makes conversation unavoidable.

==Mantra in Hinduism==
Mantras were originally conceived in the great Hindu scriptures known as the [[Vedas]]. Within practically all Hindu scriptures, the writing is formed in painstakingly crafted two line "[[shlokas]]" and most mantras follow this pattern, although mantras are often found in a single line combination or even a single word.

The most basic mantra is ''[[Aum]]'', which in Hinduism is known as the [http://www.thelemapedia.org/index.php/Aum "pranava mantra,"] the source of all mantras. Especially in older sources, this mantra is spelled [["Om"]] but over time this is being replaced with the more phonetically accurate "[[Aum]]" as it better represents this [http://www.thelemapedia.org/index.php/Aum "all-sound"]. The philosophy behind this is the Hindu idea of nama-rupa (name-form), which supposes that all things, ideas or entities in existence, within the phenomenological cosmos, have name and form of some sort. The most basic name and form is the primordial vibration of [[Aum]], as it is the first manifested nama-rupa of [[Brahman]], the unmanifest reality/unreality. Essentially, before existence and beyond existence is only One reality, Brahman, and the first manifestation of Brahman in existence is Aum. For this reason, Aum is considered to be the most fundamental and powerful mantra, and thus is prefixed and suffixed to all Hindu prayers. While some mantras may invoke individual Gods or principles, the most fundamental mantras, like 'Aum,' the 'Shanti Mantra,' the 'Gayatri Mantra' and others all ultimately focus on the One reality.

In the [[Hindu]] tantras the universe is sound. The supreme (para) brings forth existence through the Word (Shabda). Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world. The purest vibrations are the var.na, the imperishable letters which are revealed to us, imperfectly as the audible sounds and visible forms.

Var.nas are the atoms of sound. A complex symbolic association was built up between letters and the elements, gods, signs of the zodiac, parts of the body -- letters became rich in these associations. For example in the Aitrareya-aranya-Upanishad we find:

:"The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The mute consonants represent fire, the sibilants air, the vowels the sun… The mute consonants represent the eye, the sibilants the ear, the vowels the mind"

In effect each letter became a mantra and the language of the Vedas, Sanskrit, corresponds profoundly to the nature of things. Thus the Vedas come to represent reality itself. The seed syllable Om represents the underlying unity of reality, which is Brahman.

===Japa===
Japa was a concept of the Vedic sages that incorporates mantras as one of the main forms of [[puja]], or worship, whose ultimate end is seen as [[moksha]]/liberation. Essentially, japa means repetition, and has become an established practice of all Hindu streams, from the various [[Yoga]] to [[Tantra]]. It involves repetition of a mantra over and over again, usually in cycles of auspicious numbers (in multiples of three), the most popular being 108. For this reason, Hindu [[mala]]s (bead necklaces) developed, containing 108 beads and a head "meru" bead. The devotee performing japa using his/her fingers counts each bead as he/she repeats the chosen mantra. Having reached 108 repetitions, if he/she wishes to continue another cycle of mantras, the devotee must turn the mala around without crossing the "meru" bead and repeat.

It is said that through japa the devotee attains one-pointedness, or extreme focus, on the chosen deity or principle idea of the mantra. The vibrations and sounds of the mantra are considered extremely important, and thus reverberations of the sound are supposed to awaken the [[prana]] or spiritual life force and even stimulate [[chakra]]s according to many Hindu schools of thought.

===Some Hindu mantras===
The most representative mantra of all the Hindu mantras is the famed [[Gayatri Mantra]]:

:ॐ भूर्भुवस्व: |
:तत् सवितूर्वरेण्यम् |
:भर्गो देवस्य धीमहि |
:धियो यो न: प्रचोदयात्

: ''Om Bhūr Buvaḥ Svaḥ''
: ''Tat Savitur Vareṇyaṃ''
: ''Bhargo Devasya Dhīmahi''
: ''Dhiyo Yo Naḥ Pracodayāt''

An elegant but thorough explanation of its meaning and symbolism can be found here:

http://www.indiaoz.com.au/hinduism/prayer/gayatri_mantra.shtml

In short, however, it is considered one of the most universal of all Hindu mantras, and invokes the universal Brahman as the principle of knowledge and the illumination of the primordial Sun. Many Brahmins till today, in a tradition that has continued unbroken for at least 5,000 years, perform `morning ablutions at the bank of a sacred river and, while holding the sacred thread given to them at adolescence, repeat the Gayatri Mantra.

===Lead me from Ignorance to Truth===
āsato ṃā Sadhgamayā / tamaso ṃā jyothir-Gamayā / ṃrityor-ṃā āmritham Gamayā / Om śānti śānti śāntiḥ

"Aum Asato ma sad gamaya, tamaso ma jyotir gamaya, mrityor ma aamritaam gamaya."

"Om Lead me from ignorance to truth, from darkness to light, from death to immortality."

===Hare Krishna Mantra===
A very famous mantra is that created by Shri Chaitanya Mahaprabhu, a great Vaishnava bhakta (loving devotee) of the Hindu Lord Vishnu in the 15th century. It is beloved by most Hindus as very powerful, Vaishnavs and Shaivaites alike:

: ''Hare Krishna Hare Krishna Krishna Krishna Hare Hare''
: ''Hare Rama Hare Rama Rama Rama Hare Hare''

When A.C. Bhaktivedanta brought his ISKCON (International Society for Krishna Consciousness) brand of Hindu Vaishnavism to the West, he framed the "Hare Krishna" mantra as the sole mantra for [[moksha]]/liberation and his sect is now commonly known in the West by the name "Hare Krishnas."

===The shanti mantras===
: ॐ सह नाववतु |
: सह नौ भुनक्तु |
: सह वीर्यं करवावहै |
: तेजस्विनावधीतमस्तु |
: मा विद्विषावहै ||

: ''Om saha naavavatu''
: ''Saha nau bhunaktu''
: ''Saha viiryan karavaavahai''
: ''Tejasvi naavadhiitamastu''
: ''Maa vidvishhaavahai''

: May we be protected together.
: May we be nourished together.
: May we work together with great vigor.
: May our study be enlightening
: May no obstacle arise between us.

: ॐ शान्तिः शान्तिः शान्तिः

: ''Om shaantih shaantih shaantih''

: Om peace, peace, peace.

: -- [[Krishna Yajur]] [[Vedataittiriya Upanishad]] 2.2.2

===Universal prayer===
: ''Sarveśāam Svastir Bhavatu''
: ''Sarveśām Sāntir Bhavatu''
: ''Sarveśām Pūrṇam Bhavatu''
: ''Sarveśām ṃangalam Bhavatu''

(May good befall all, May there be peace for all, May all be fit for perfection, and May all experience that which is auspicious.)

: ''Sarve Bhavantu Sukhinaha''
: ''Sarve Santu ṇirāmayaha''
: ''Sarve Badrāṇi Pasyantu''
: ''ṃā Kascidh-dhuhkha Bhāga-Bhavet''

(Om, May all be happy. May all be healthy. May we all experience what is good and let no one suffer. Om, Peace, Peace, Peace!)

===Thou Are That===
: ''Tat Twam Asi''

To list most of the main Hindu mantras would take reams of paper. Indeed, simple two-lined shlokas from holy Hindu texts like the [[Vedas]], [[Upanishads]], [[Bhagavad Gita]], [[Yoga Sutra]], even the [[Mahabharata]] and [[Ramayana]], are considered powerful and finely honed enough to be repeated to great effect.

A very common mantra is formed by taking a deity's name and saluting it in such a manner: "Aum namah ------" or "Aum Jai (Hail!) ------" or several such permutations. Common examples are "Aum namah Shivaya" (Aum to Lord Shiva), "Om Jai Jagadish Hare" (Salutations to the Universal God Vishnu), "Aum Shri Ganeshaya Namah" (Aum to Shree [[Ganesh]]) and "Jai Ma Kali". Needless to say, there are more mantras of this sort than names of the Hindu deities. Another example of Hindu mantras is seen in the [[Surya Namaskara]], whose practice is found recorded as far back as in the Hindu scripture of the [[Ramayana]]. As each of the twelve postures is performed, a salutatory mantra is recited to the Lord Surya, the Sun.

===The Hindu Bija Mantra===
In Hinduism the concept of mantra as mystical sounds was carried to its logical conclusion in "seed" (Skt. ''[[bija]]'') mantras that have no precise meaning but instead are thought to carry within their sounds connections to various spiritual principles and currents. For example, worship of the Mother Goddess [[Kali]], in mantra form, is famously reduced to the powerful Bija mantras of the Shakta tradition of Hinduism:

: ''Aum Kreeng Kreeng Kreeng Hoong Hoong Hreeng Hreeng''
: ''Dakshina Kalike''
: ''Kreeng Kreeng Kreeng Hoong Hoong Hreeng Hreeng Swaha''

Of course, the most revered of all Bija mantras is [[Om]]/[[Aum]].

The Bija mantra is part of the Hindu monist understanding that while reality manifests itself as many/multiple, it is ultimately one.

==Mantra in Buddhism==
{{Buddhism}}

Buddhism, naturally following from Vedic society, also developed its own system and understanding of mantra, which while similar to that of Hinduism's, also took on its own particularities, especially according to region.

===Mantra in Shingon Buddhism===
'''[[Kukai|Kūkai]]''' advanced a general theory of [[language]] based on his analysis of two forms of Buddhist [[ritual]] language: ''[[dharani]]'' (dhāra.nī) and ''mantra''. Mantra is restricted to esoteric Buddhist practice whereas dharani is found in both esoteric and exoteric ritual. Dharanis for instance are found in the [[Pali Canon]] see below. Kūkai coined the word "[[shingon]]" (lit true word) as a Japanese translation of mantra.

The word ''dharani'' derives from a Sanskrit root dh.r which means to hold, or maintain. [[Ryuichi Abe]] suggests that it is generally understood as a mnemonic device which encapsulates the meaning of a section or chapter of a sutra. This is perhaps related to the use of verse summaries at the end of texts as in the Udana which is generally acknowledged as being in the oldest strata of the Pali Canon. Dharanis are also considered to protect the one who chants them from malign influences and calamities.

Mantra is traditionally said to be derived from two roots: "man", to think; and the action oriented (k.rt) suffix "tra". Thus a mantra can be considered to be a linguistic device for deepening ones thought, or in the Buddhist context for developing the enlightened mind. However it is also true that mantras have been used as magic spells for very mundane purposes such as attaining wealth and long life, and eliminating enemies.

The distinction between dharani and mantra is a difficult one to make. We can say that all mantras are dharanis but that not all dharanis are mantras. Mantras do tend to be shorter. Both tend to contain a number of unintelligible phonic fragments such as Om, or Hu.m which is perhaps why some people consider them to be essentially meaningless. Kukai made mantra a special class of dharani which showed that every syllable of a dharani was a manifestation of the true nature of reality -- in Buddhist terms that all sound is a manifestation of [[shunyata]] or emptiness of self-nature. Thus rather than being devoid of meaning, Kukai suggests that dharanis are in fact saturated with meaning -- every syllable is symbolic on multiple levels.

One of Kūkai's distinctive contributions was to take this symbolic association even further by saying that there is no essential difference between the syllables of mantras and sacred texts, and those of ordinary language. If one understood the workings of mantra, then any sounds could be a representative of ultimate reality. This emphasis on sounds was one of the drivers for Kūkai's championing of the phonetic writing system, the [[kana]], which was adopted in Japan around the time of Kūkai. He is generally credited with the invention of the kana, but there is apparently some doubt about this story amongst scholars.

This mantra based theory of language had a powerful effect on Japanese thought and society which up until Kūkai's time had been dominated by imported Chinese culture of thought, particularly in the form of the Classical Chinese language which was used in the court and amongst the literati, and [[Confucianism]] which was the dominant political ideology. In particular Kūkai was able to use this new theory of language to create links between indigenous Japanese culture and Buddhism. For instance he made a link between the Buddha Mahavairocana and the [[Shinto]] sun Goddess [[Amaterasu]]. Since the emperors were thought to be descended form Amaterasu, Kūkai had found a powerful connection here that linked the emperors with the Buddha, and also in finding a way to integrate Shinto with Buddhism, something that had not happened with Confucianism. Buddhism then became essentially an indigenous religion in a way that Confucianism had not. And it was through language, and mantra that this connection was made. Kūkai helped to elucidate what mantra is in a way that had not been done before: he addresses the fundamental questions of what a text is, how signs function, and above all, what language is. In this he covers some of the same ground as modern day [[Structuralism|Structuralists]] and others scholars of language, although he comes to very different conclusions.

In this system of thought all sounds are said to originate from "a" -- which is the short ''a'' sound in father. For esoteric Buddhism "a" has a special function because it is associated with Shunyata or the idea that no thing exists in its own right, but is contingent upon causes and conditions. (See [[Dependent origination]]) In Sanskrit "a" is a prefix which changes the meaning of a word into its opposite, so "vidya" is understanding, and "avidya" is ignorance (the same arrangement is also found in many Greek words, like e.g. "atheism" vs. "theism" and "apathy" vs. "pathos"). The letter a is both visualised in the Siddham script, and pronounced in rituals and [[meditation]] practices. In the [[Mahavairocana Sutra]] which is central to [[Shingon Buddhism]] it says: Thanks to the original vows of the Buddhas and Bodhisattvas, a miraculous force resides in the mantras, so that by pronouncing them one acquires merit without limits". [in Conze, p.183]

==Mantra in Indo-Tibetan Buddhism==
[[Edward Conze|Conze]] distinguishes three periods in the Buddhist use of mantra. Initially, like their fellow Indians, Buddhists used mantra as protective spells to ward of malign influences. Despite a [[Vinaya]] rule which forbids monks engaging in the Brahminical practice of chanting mantras for material gain, there are a number of protective verses or '' "parittas" '' in the early Buddhist scriptures. The Atanatiya Sutta (aa.taanaa.tiya ) in of the [[Pali Canon]] (Digha Nikaya Sutta 32) is a collection of these parittas. The verses in this sutta are the means by which people may ''"dwell guarded, unharmed and at ease"'', being particularly effective against the malign influence of non-human beings. Other examples include the Ratana Sutta (Sn 222ff) and Khandha Parrita (AN 4.67). According to the Pali commentary, the very well known Metta Sutta was originally taught as a protection against some disruptive tree spirits that were making life very uncomfortable for a group of ascetic monks. However even at this early stage, there is perhaps something more than [[animisism|animistic magic]] at work. Particularly in the case of the Ratana Sutta the efficacy of the verses seems to be related to the concept of "[[truth]]". Each verse of the sutta ends with "by the virtue of this truth may there be happiness".

Later mantras were used more to guard the spiritual life of the chanter, and sections on mantras began to be included in some [[Mahayana]] sutras such as the [[White Lotus Sutra]], and the [[Lankavatara Sutra]]. The scope of protection also changed in this time. In the [[Sutra of Golden Light]] the [[Four Great Kings]] promise to exercise sovereignty over the different classes of demi-gods, to protect the whole of Jambudvipa (the India sub continent), to protect monks who proclaim the sutra, and to protect kings who patronise the monks who proclaim the sutra. The apotheosis of this type of approach is the [[Nichiren]] school of Buddhism that was founded in 13th century Japan, and which distilled all Buddhist practice down to the [[veneration]] of the [[Lotus Sutra]] through recitation of the daimoku: "[[Nam myo ho renge kyo]]" which translates as "Homage to the Lotus Sutra".

Then thirdly mantra began, in about the 7th century, to take centre stage and become a vehicle for salvation in their own right. Tantra started to gain momentum in the 6th and 7th century, with specifically Buddhist forms appearing as early as 300CE. ''Mantrayana'' was an early name for the what is now more commonly known as ''vajrayana'', which gives us a hint as to the place of mantra in Indo-Tibetan Buddhism. The aim of vajrayana practice is to give the practitioner a direct experience of Reality, of things as they really are. Mantras function as symbols of that reality, and different mantras are different aspects of that reality -- for example wisdom or compassion. Mantras are almost always associated with a particular deity, with one exception being the prajnaparamita mantra associated with the [[Heart Sutra]]. One of the key vajrayana strategies for bringing about a direct experience of reality is to engage the entire psycho-physical organism in the practices. In one Buddhist analysis the person consists of body, speech and mind. So a typical sadhana or meditation practice might include [[mudra]]s, or symbolic hand gestures, or even full body prostrations; the recitations of mantras; as well as the visualisation of celestial beings and visualising the letters of the mantra which is being recited. Clearly here mantra is associated with speech. The meditator may visualise the letters in front of themselves, or within their body. They may pronounced out loud, or internally in the mind only.

===Om mani padme hum===
Probably the most famous mantra of Buddhism is [[Om mani padme hum]], the six syllable mantra of the [[Bodhisattva]] of compassion [[Avalokiteshvara]] (Sanskrit: ''Chenrezig'', Tibetan). This mantra is particularly associated with the four-armed Shadakshari form of Avalokiteshvara. The [[Dalai Lama]] is said to be an incarnation of Avalokiteshvara, and so the mantra is especially revered by his devotees.

[[Donald Lopez]] gives a good discussion of this mantra and its various interpretations in his book ''Prisoners of Shangri-LA: Tibetan Buddhism and the West''. Lopez is an authoritative writer and challenges the stereotypical analysis of the mantra as meaning "The Jewel in the Lotus", an interpretation that is not supported by either a linguistic analysis, nor by Tibetan tradition, and is symptomatic of the Western [[Orientalism|Orientalist]] approach to the 'exotic' East. He suggests that Manipadme is actually the name of a bodhisattva, a form of Avalokiteshvara who has many other names in any case including Padmapani or ''lotus flower in hand''. The Brahminical insistence on absolutely correct pronunciation of Sanskrit broke down as Buddhism was exported to other countries where the inhabitants found it impossible to reproduce the sounds. So in Tibet for instance, where this mantra is on the lips of many Tibetans all their waking hours, the mantra is pronounced Om mani peme hum.

===Some other mantras used by Tibetan Buddhists===
The following list of mantras is from [[Kailash (journal)|Kailash - Journal of Himalayan Studies]], Volume 1, Number 2, 1973. (pp. 168-169) (augmented by other contributors). It also includes renderings of ''Om mani padme hum''.
*''Om wangishwari hum'' This is the mantra of the Mahabodhisattva [[Manjusri]] ([[Jambeyang]])... The Buddha in his wisdom aspect.
*''[[Om mani padme hum]]'' The mantra of [[Chenrezig]], Mahabodhisattva, the Buddha in his compassion aspect.
*''Om vajrapani hum'' The mantra of the Buddha as Protector of the Secret Teachings. ie: as the Mahabodhisattva [[Channa Dorje]] ([[Vajrapani]]).
*''Om ah hum vajra guru pema siddhi hum'' The mantra of the Vajraguru [[Guru Padma Sambhava]] who established [[Mahayana]] Buddhism and Tantra in Tibet.
*''Om tare tuttare ture swaha'' The mantra of [[Jetsun Dolma]] or [[Tara]], the Mother of the Buddhas.
*''Om amarani jiwantiye swaha'' The mantra of the Buddha of limitless life: the Buddha [[Amitayus]] (Tibetan Tsépagmed) in celestial form.
*''Om dhrum swaha'' The purificatory mantra of the mother [[Namgyalma]].
*''Om ami dhewa hri'' The mantra of the Buddha [[Amitabha]] ([[Hopagmed]]) of the Western Buddhafield, his skin the colour of the setting sun.
*''Om ah ra pa tsa na dhih'' The mantra of the "sweet-voiced one" [[Jambeyang]] or [[Manjusri]], the Buddha in his wisdom aspect.
*''Hung vajra phat'' The mantra of the Mahabodhisattva [[Vajrapani]] in his angry (Dragpo) form.
*''Om muni muni maha muniye swaha'' The mantra of [[Gautama Buddha|Buddha Sakyamuni]], the historical Buddha

==Mantra in other traditions or contexts==
[[Transcendental Meditation]] also known simply as 'TM' uses simple mantras as a meditative focus. TM was founded by the [[Maharishi Mahesh Yogi]]. According to the TM website (see below) the practice can result in a number of material benefits such as relaxation, reduced stress, better health, better self image; but it can also benefit the world by reducing violence, crime and generally improve quality of life. The founder was well versed in Hindu tradition, but TM attempts to separate itself from that tradition these days. Simple two syllable mantras are used.

Mantra practice has also been enthusiastically taken up by various [[New Age]] groups and individuals, although this is typically out of context, and from the point of view of a genuine Hindu or Buddhist practitioner lacks depth. The mere repetition of syllables can have a calming effect on the mind, but the traditionalist would argue that mantra can be an effective way of changing the level of ones consciousness when approached in traditional way.

==See also==
* [[Hinduism]]
* [[Hindu philosophy]]
* [[Shingon Buddhism]]
* [[sound symbolism]]
* [[tantra]]
* [[Vajrayana Buddhism]]

==References==
*Abe, R. ''The weaving of mantra : Kukai and the construction of esoteric Buddhist discourse''. (New York : Columbia University Press, 1999.)
*Beyer, S. ''Magic and ritual in Tibet : the cult of Tara''. (Delhi: Motilal Banarsisdass, 1996).
*Conze, E. ''Buddhism : its essence and development''. (London : Faber, c1951).
*Gelongma Karma Khechong Palmo. ''Mantras On The Prayer Flag''. [[Kailash (journal)|Kailash - Journal of Himalayan Studies]], Volume 1, Number 2, 1973. (pp. 168-169).
*Gombrich, R. F. ''Theravaada Buddhism : a social history from ancient Benares to modern Colombo''. (London, Routledge, 1988)
*Govinda (Lama Anagarika). ''Foundations of Tibetan Mysticism''. (London : Rider, 1959).
*Lopez, D. ''Prisoners of Shangri-La: Tibetan Buddhism and the West''. (Chicago : University of Chicago Press, 1998)
*''The Rider Encyclopedia of Eastern Philosophy and religion''. (London : Rider, 1986).
*Skilton, A. ''A concise history of Buddhism''. (Birmingham : Windhorse Publications, 1994).
*Sangharakshita. ''Transforming Self and World : themes from the Sutra of Golden Light''. (Birmingham : Windhorse Publications, 1994).
*Walsh, M. ''The Long discourses of the Buddha : a translation of the Digha Nikaya''. (Boston : Wisdom Publications, 1987)
*Wikipedia (2004). [http://www.wikipedia.org/Mantra Mantra]. Retrieved Oct. 19, 2004.

==External links==
===Buddhist mantra===
* [http://www.wildmind.org/meditation/mantra/index.html Mantras in Buddhism] site includes realaudio clips of mantras
* [http://www.dharmaling.net/Dorjeling/En/Teachings/ManiBenefit_En.htm The benefits of reciting Chenrezig's mantra] - a teaching by Lama Zopa

===Hindu mantra===
* [http://www.mantraonnet.com/ Mantra on line] - includes real audio of mantras

===Other===
* [http://www.tm.org/ Transcendental Meditation Official Website]
* [http://swami-center.org/en/chpt/practices/page_36.shtml Cleansing of Chakras. Opening Up of Spiritual Heart] Mantras for clear sensation of our chakras.

[[Category:Buddhism]]
[[Category:Hinduism]]
[[Category:Mysticism]]

Aum

2009-10-26T21:07:27Z

ErisDulig: added first paragraph to place aum in pranava mantra context

In [[Hinduism]] and [[Buddhism]] Aum is the most basic [[mantra]], which in Hinduism is known as the "pranava mantra," the source of all mantras because it is the "all-sound" or the sound of which all other sounds are but modifications. It is the sound of the entire cosmos and the entire circle of time.

The [[mantra]] "Aum" was first spelled "Om" in the West and it is this spelling that is still most commonly encountered. However, the alternate spelling of "Aum" is being used with increasing frequency because it is more phonetically accurate.

If intoned correctly, the mantra does not rhyme with "home" or "Tom" as one may be inclined to pronounce "Om". Rather, "Aum" is pronounced in such a way that it produces the entire range of what is called an "envelope" in sound engineering. An envelope is precisely what is created by using a "wah-wah" pedal with an electric guitar, or the effect one gets from cupping one's hand over one's ears and then lifting the hands from the ears as one would lift a lid. An envelope ranges from the widest and most open sound to the most narrow and finally to a closed and muffled bass sound, like that of humming with the lips completely closed.

"Aum" starts the wide-open sound of "aaahh" which should be made with the mouth wide open and the tongue flat against the bottom of the mouth to the sound "ooooo" (rhyming with "blue") which is not wide but deep and more condensed with the lips pushed out and in the form of a circle so that the mouth cavity forms a tube out of which comes the "ooooo" sound and finally the lips are pulled back and closed to form the final "mmmmm" sound. These sounds should blend seamlessly together, with a long "O" sound (rhyming with "low") blended between the "aaahh" and "ooooo" before moving on to the "mmmmm" sound.

In the cosmology of Hinduism, this represents entire cycle of the universe first bursting forth from nothing, expanding out in all directions and finally contracting back again into nothing. This is called the Trimurti or three stages of the cosmos, sometimes expressed as creation, preservation and destruction and personified (or deified) by the three gods [[Brahma]] ("the Creator"), [[Vishnu]] ("the preserver") and [[Shiva]] ("the Destroyer"). Together, the entirety of this process encompasses the life-time of Brahman, or existence itself which in Hinduism is calculated to be approximately 311,040,000,000,000 terrestrial years.

This is an approximate parallel of the cosmology of the Big Bang theory with the A in "Aum" representing the "bang", the explosion or expansion, the U representing the equilibrium in which atoms, molecules, stars, planets and life can form and be sustained and the M representing the "Big Crunch" in which the whole universe will be drawn back together as the sum total of all gravity then takes over until the entire universe condenses back into nothing.

The three letters in "Aum" can be taken to represent any ultimate tripartite process such as, in [[alchemy]], dissolution, purification and unification (''solve et coagula'') or process in the [http://www.thelemapedia.org/index.php/IAO formula of IAO], the larval, pupal and adult stages of insect life, the birth, life and death of all living beings, or the beginning, middle and end of all processes whatsoever from subatomic particles rising from the void, existing for an infinitesimally short period of time before disappearing again to the entire duration of time itself.

"Om"

2009-10-26T20:51:27Z

ErisDulig: Om, see Aum

see [[Aum]].

Aum

2009-10-26T20:47:55Z

ErisDulig: aum, pronunciation and meaning on multiple levels

The [[mantra]] "Aum" was first spelled "Om" in the West and it is this spelling that is still most commonly encountered. However, the alternate spelling of "Aum" is being used with increasing frequency because it is more phonetically accurate.

If intoned correctly, the mantra does not rhyme with "home" or "Tom" as one may be inclined to pronounce "Om". Rather, "Aum" is pronounced in such a way that it produces the entire range of what is called an "envelope" in sound engineering. An envelope is precisely what is created by using a "wah-wah" pedal with an electric guitar, or the effect one gets from cupping one's hand over one's ears and then lifting the hands from the ears as one would lift a lid. An envelope ranges from the widest and most open sound to the most narrow and finally to a closed and muffled bass sound, like that of humming with the lips completely closed.

"Aum" starts the wide-open sound of "aaahh" which should be made with the mouth wide open and the tongue flat against the bottom of the mouth to the sound "ooooo" (rhyming with "blue") which is not wide but deep and more condensed with the lips pushed out and in the form of a circle so that the mouth cavity forms a tube out of which comes the "ooooo" sound and finally the lips are pulled back and closed to form the final "mmmmm" sound. These sounds should blend seamlessly together, with a long "O" sound (rhyming with "low") blended between the "aaahh" and "ooooo" before moving on to the "mmmmm" sound.

In the cosmology of Hinduism, this represents entire cycle of the universe first bursting forth from nothing, expanding out in all directions and finally contracting back again into nothing. This is called the Trimurti or three stages of the cosmos, sometimes expressed as creation, preservation and destruction and personified (or deified) by the three gods [[Brahma]] ("the Creator"), [[Vishnu]] ("the preserver") and [[Shiva]] ("the Destroyer"). Together, the entirety of this process encompasses the life-time of Brahman, or existence itself which in Hinduism is calculated to be approximately 311,040,000,000,000 terrestrial years.

This is an approximate parallel of the cosmology of the Big Bang theory with the A in "Aum" representing the "bang", the explosion or expansion, the U representing the equilibrium in which atoms, molecules, stars, planets and life can form and be sustained and the M representing the "Big Crunch" in which the whole universe will be drawn back together as the sum total of all gravity then takes over until the entire universe condenses back into nothing.

The three letters in "Aum" can be taken to represent any ultimate tripartite process such as, in [[alchemy]], dissolution, purification and unification (''solve et coagula'') or process in the [http://www.thelemapedia.org/index.php/IAO formula of IAO], the larval, pupal and adult stages of insect life, the birth, life and death of all living beings, or the beginning, middle and end of all processes whatsoever from subatomic particles rising from the void, existing for an infinitesimally short period of time before disappearing again to the entire duration of time itself.

Transcendent Will

2009-10-22T21:08:32Z

ErisDulig: /* Transcendent Will */

==Transcendent Will==

In Thelemic literature, the phrases "[[True Will]]", "[[Pure Will]]" and "transcendent Will" are interchangeable and used to differentiate the specific concept of Will in Thelema from the more conventional concept of will as it is used in general (non-Thelemic) context.

*''Nerve thyself, then, to seek it and to do it. Naught can satisfy thee but the fulfillment of thy transcendent Will, that is hidden within thee. For this, then, up to arms! Win thine own Freedom for thyself!'' - The Law of Liberty [[Liber CL לענ De Lege Libellum]] pg.67

==References==

* Crowley, Aleister. (1919). ''The Law of Liberty [[Liber CL לענ De Lege Libellum]]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

Transcendent Will

2009-10-22T21:07:52Z

ErisDulig:

==Transcendent Will==

In Thelemic literature, the phrases "True Will", "Pure Will" and "transcendent Will" are interchangeable and used to differentiate the specific concept of Will in Thelema from the more conventional concept of will as it is used in general (non-Thelemic) context.

*''Nerve thyself, then, to seek it and to do it. Naught can satisfy thee but the fulfillment of thy transcendent Will, that is hidden within thee. For this, then, up to arms! Win thine own Freedom for thyself!'' - The Law of Liberty [[Liber CL לענ De Lege Libellum]] pg.67

==References==

* Crowley, Aleister. (1919). ''The Law of Liberty [[Liber CL לענ De Lege Libellum]]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

Law of Thelema

2009-10-22T21:05:26Z

ErisDulig: /* Will, Not Whim */

The Law of Thelema is;

"Do what thou [[True Will|wilt]] shall be the whole of the Law." (AL I:40)

which is to be considered to be complimented by;

"Love is the Law, love under will" (AL I:57)

==Will==

* ''The Word of the Law is'' [http://www.thelemapedia.org/index.php/Word_of_the_Law θελημα] (AL I:39)

[http://www.thelemapedia.org/index.php/93 θελημα], Thelema means will.

The word of the Law is Thelema or will. It is essential to understand that in Thelema, the concept of will is used in a much more specified sense than how the word is normally used in general society. In Thelema, the word Will (often capitalized) pertains to what one may think of as the "higher will". In Thelema, the Will is not a series of desires, wishes and whims, but rather something singular and pure. It is what unites the self with the universe. Though the phrase does not appear in [[the Book of the Law]] itself, in many other Thelemic books, the phrase [[True Will]] is used to keep this in mind.

The alternate phrase "[[Pure Will]]" is used in the Book of the Law and is referred to as being "in every way perfect." (AL I:44)

Reinforcing the idea that this [[Pure Will]] unites the self with the not self, the following line of the Book says;

"The Perfect and the Perfect are one Perfect and not two" (AL I:45)

==θελημα, Thelema==

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature.

==Will, Not Whim==

* ''thou hast no right but to do thy will.'' (AL I:42)

Though it is a common accusation leveled at Thelema and Crowley that the Law ''Do what thou wilt'' means "do whatever you want" and is therefore a license for unrestrained behavior, which, it is assumed, must result in a breakdown of all ethical behavior and social order(as if this would be the inevitable reaction to the lack of moral authority and divine enforcement in the age where Nietzsche tells us that God is dead), both within The Book of the Law and in other Thelemic texts it is made abundantly clear that the Law of Thelema is by no means an advocacy for doing whatever you want.

Adherence to the Law of Thelema - "Do what thou wilt" - actually requires a commitment to strict personal integrity, effort and discipline, that of finding and living one's True Will. This can be understood deeper by consulting the sections on [[True Will]], [[Pure Will]], [[Transcendent Will]], and by consideration of the quotes below.

* ''From these considerations it should be clear that “Do what thou wilt” does not mean “Do what you like.” It is the apotheosis of Freedom; but it is also the strictest possible bond. Do what thou wilt—then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will, but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.'' - Liber II : The Message of the Master Therion.

* ''It does not mean surrendering to every whim, but the reverse. It involves finding out Who you are, and why you came into this world, and never swaying a hair's breadth from that Will.'' - ΘΕΛΗΜΑ - In the Equinox vol III no 10.

* ''Here then let me make open confession, and say thus; though I pledged myself almost in boyhood... ...though habit itself now constraineth me in the right direction, yet I have not fulfilled my Will: I turn aside daily from the appointed task. I waver. I falter. I lag... ...Search yourselves cunningly, I pray you, analyzing your inmost thoughts. And first you shall discard all those gross obvious hindrances to your Will: idleness, foolishness friendships, wate employments or enjoyments, I will not enumerate the conspirators against the welfare of your state.''

:''Next, find the minimum of daily time which is in good sooth necessary to your natural life. The rest you shall devote to the True Means of your Attainment... ...It shall not be very long before you come to understand that such a life is the true Liberty. You will feel distractions from your Will as being what they are. They will no longer appear pleasant and attractive, but as bonds, as shames. And when you have attained this point, know that you have passed the middle gate of this Path. For you will have unified your Will... ...Persevere. You have never yet known Liberty. When the temptations are overcome, the voice of Reason silenced, then will your soul bound forward unhampered upon its chosen course, and for the first time will you experience the extreme delight of being master of Yourself, and therefore the universe.''

:''When this is fully attained, when you sit securely in the saddle, then you may enjoy all those distractions which first pleased you and then angered you. Now (they) will do neither any more: for they are your slaves and toys.''

:''Until you have reached this point, you are not wholly free. You must kill out desire, and kill out fear. The end of all this is the power to live according to your own nature, without danger that one part may develop to the detriment of the whole, or concern lest that the danger should arise.''

:''Nerve thyself, then, to seek it and to do it. Naught can satisfy thee but the fulfillment of thy transcendent Will, that is hidden within thee. For this, then, up to arms! Win thine own Freedom for thyself!'' - ''The Law of Liberty [[Liber CL לענ De Lege Libellum]]''

==The Word of the Law==

"The Word of the Law is θελημα" (AL I:39)

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature. Just as with the True Will, with Agape we see the theme of uniting.

==The Nature of the Law==

"[http://www.thelemapedia.org/index.php/93 Love] is the law, love under [http://www.thelemapedia.org/index.php/93 will]." (AL I:57)

*''Herein is an Arcanum concealed, for in the Greek language Αγαπη, love, is of the same numerical value as θελημα, Will. By this we understand that the Universal Will is of the nature of Love.'' [http://www.hermetic.com/crowley/libers/lib150.html Liber CL De Lege Libellum]

This numerical value in [[Isopsephy]] (Greek numerology) is [[93]].

Also, consider that in Thelema, a [[magus]] utters the word of his [[aeon]] and as the [[Logos]] of the [[Aeon]] is the word; in the case of the Master Therion (Aleister Crowley as a Magus) that word is θελημα, Will. (see [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion] )

Consider Chapter 61 : On the Magi of the A.'.A.'. in Whom the Word Takes Flesh in Liber Aleph vel CXI : The Book of Wisdom or Folly

* ''He then is called the Logos, or'' Logos Aionos, ''that is to say, the Word of the AEon or Age, because He is verily That Word.''

I conjunction, consider [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus] where the Master Therion utters,
*''And the Magus is Love''.

It follows that if the Magus is Thelema (Will) and the Magus is Agape (Love) then in essence the nature of the Law is Love.

==The Law==

Once the above is understood, the '''Law of Thelema''' can be more simply restated;

* ''Do what thou wilt shall be the whole of the Law'' (AL I:40)

means that one does their True Will and all other issues theoretically fail to arise. Hence,

* ''Do that, and no other shall say nay.'' (AL I:43)

==Fulfilling the Law==

To live the Law of Thelema;

*''Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace.
*''Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God's will, Thou art That''. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion]
''

== References ==

* Crowley, Aleister. (1997). ''The Book of the Law [[Liber AL vel Legis]]''. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1919). ''The Law of Liberty [[Liber CL לענ De Lege Libellum]]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus]

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Mater Therion]

[[Category:Αγαπη]] [[Category:θελημα]]
[[Category:Thelema]] [[Category:Love]] [[Category:The Law of Liberty]]

True Will

2009-10-22T20:18:07Z

ErisDulig: /* Quotations on "True Will" from Aleister Crowley */

{{93}}

==Intro==

The phrase "True Will" is often used to indicate the specific and essential meaning of the concept of Will in Thelema, especially as in the [[Law of Thelema]] - "Do what though wilt, shall be the whole of the Law" (AL I:40) as opposed to the more general meaning of the word as it is used outside of Thelemica.

== True Will==

The phrase "True Will" does not appear in [[the Book of the Law]] however the phrase "[[Pure will]]" does (CCXX I:44) and for all intents and purposes the two are synonymous. Crowley's various commentaries on the Book routinely use the phrase "True Will" rather than "Pure will", but the two are equivalent.

The concept postulates that each individual has a unique and incommensurable inherent nature (which is identical to their "destiny") that determines their proper course in life, that is the mode of action that unites their purest personal will with the postulated course that preexists for them in the universe.

The idea is that to the extent that one is pure in their will, one is carried along effortlessly by the momentum of the universe like an expert sailor allowing the current to carry the ship along its intended course with minimal effort. To the extent that one is not pure in their will, they are tossed about aimlessly like a piece of drift wood on a stormy sea. In other words, one's effectiveness or impotence in life is determined by how purely they adhere to their True Will.

In general, it is supposed by contemporary Thelemites that no one can know the True Will of another, but in Crowley's essay "The Secret Conference" (written under the pseudonym of Gerald Aumont, and prefaced to The Heart of the Master), he suggests that a technique may (indeed, must) be devised, by which a child's True Will may be discovered at birth, or as early as possible in life, in order to permit the correct ordering of society. We can speculate that Crowley had an astrological method in mind, although subsequent historical developments may lead us to consider genomics as a better candidate for the hypothetical technique.

In Crowley's ethical treatise [http://www.scarletwoman.org/docs/docs_duty.html "Duty"], he identifies True Will with the Nature of the individual. This capitalized "Nature" may be compared with the "Perfect Nature" of earlier Gnostic systems, which was another term for the personal daimon or augoeides, usually referenced by Crowley as the [[Holy Guardian Angel]]. (For this use of the term "Perfect Nature," see Corbin's Man of Light in Iranian Sufism.)

One can say the one's True Will is pure by nature or that that their true Nature is their [[Pure Will]].

"The Message of the Master Therion" ([http://www.scarletwoman.org/docs/docs_message.html Liber II]) is a seminal document that attempts to delineate the doctrine of True Will. By reference to [http://www.hermetic.com/crowley/libers/lib913.html "Liber Thisharb"], Liber II implies a theory of metempsychosis, whereby the individual True Will is the resultant of a person's prior incarnations.

In "De Lege Libellum" ([http://www.scarletwoman.org/docs/docs_lege.html Liber CL]), Crowley defines True Will as the will which does not "rest content with things partial and transitory, but ... proceed[s] firmly to the End," and in the same passage he identifies that "End" as the destruction of oneself in Love, the uniting of the self with the not-self resulting in the loss of the sense of individuality, as if the ego is a drop of water that is united with the ocean. In one sense, the drop is lost forever. In an other sense, the drop becomes none other than the ocean itself.

==Pure Will==

Although the phrase "True Will" does not appear on [[the Book of the Law]], the phrase "[[pure will]]" does (CCXX I:44) and is referred to as being perfect (CCXX I:44-45) and "one Perfect and not two" (CCXX I:45).

==Transcendent Will==

The phrase "transcendent Will" also appears in Thelemic literature (''The Law of Liberty [[Liber CL לענ De Lege Libellum]]'' and is used interchangeably with "True Will" and "Pure Will".

==Quotations on "Pure Will" from The Book of the Law, Liber Al Vel Legis CCXX==

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

* ''The Perfect and the Perfect are one Perfect and not two; nay, are none!'' (AL I:45)

==Quotations on "True Will" from Aleister Crowley==

*''The most common cause of failure in life is ignorance of one's own True Will, or of the means by which to fulfill that Will.'' - Magick, Book 4 pg.127

*''A man who is doing his True Will has the inertia of the Universe to assist him.'' - Magick, Book 4 pg.128

*''One can not do one's True Will intelligently unless one knows what it is.'' - Magick, Book 4 pg.174

*''Know firmly, O my Son, that the True Will connot err; for it is thine appointed Course in Heaven, in whose Order is Perfection.'' - Liber Aleph vel CXI - The Book of Wisdom or Folly pg.13

*''True Will should spring, a fountain of Light, from within, and flow unchecked, seething with Love, into the Ocean of Life.'' - Little Essays Towards Truth pg.76

==Quotations on "Transcendent Will" from Aleister Crowley==

*''Nerve thyself, then, to seek it and to do it. Naught can satisfy thee but the fulfillment of thy transcendent Will, that is hidden within thee. For this, then, up to arms! Win thine own Freedom for thyself!'' - The Law of Liberty [[Liber CL לענ De Lege Libellum]]'' pg.67

==Relevant Topics==
*[[Thelema]]
*[[Holy Guardian Angel]]
*[[Free Will]]
*[[Pure Will]]
*[[The Great Work]]

[[Category:Thelema]]
[[Category:Thelemic terms]]

True Will

2009-10-22T19:57:40Z

ErisDulig: /* Pure Will */

{{93}}

==Intro==

The phrase "True Will" is often used to indicate the specific and essential meaning of the concept of Will in Thelema, especially as in the [[Law of Thelema]] - "Do what though wilt, shall be the whole of the Law" (AL I:40) as opposed to the more general meaning of the word as it is used outside of Thelemica.

== True Will==

The phrase "True Will" does not appear in [[the Book of the Law]] however the phrase "[[Pure will]]" does (CCXX I:44) and for all intents and purposes the two are synonymous. Crowley's various commentaries on the Book routinely use the phrase "True Will" rather than "Pure will", but the two are equivalent.

The concept postulates that each individual has a unique and incommensurable inherent nature (which is identical to their "destiny") that determines their proper course in life, that is the mode of action that unites their purest personal will with the postulated course that preexists for them in the universe.

The idea is that to the extent that one is pure in their will, one is carried along effortlessly by the momentum of the universe like an expert sailor allowing the current to carry the ship along its intended course with minimal effort. To the extent that one is not pure in their will, they are tossed about aimlessly like a piece of drift wood on a stormy sea. In other words, one's effectiveness or impotence in life is determined by how purely they adhere to their True Will.

In general, it is supposed by contemporary Thelemites that no one can know the True Will of another, but in Crowley's essay "The Secret Conference" (written under the pseudonym of Gerald Aumont, and prefaced to The Heart of the Master), he suggests that a technique may (indeed, must) be devised, by which a child's True Will may be discovered at birth, or as early as possible in life, in order to permit the correct ordering of society. We can speculate that Crowley had an astrological method in mind, although subsequent historical developments may lead us to consider genomics as a better candidate for the hypothetical technique.

In Crowley's ethical treatise [http://www.scarletwoman.org/docs/docs_duty.html "Duty"], he identifies True Will with the Nature of the individual. This capitalized "Nature" may be compared with the "Perfect Nature" of earlier Gnostic systems, which was another term for the personal daimon or augoeides, usually referenced by Crowley as the [[Holy Guardian Angel]]. (For this use of the term "Perfect Nature," see Corbin's Man of Light in Iranian Sufism.)

One can say the one's True Will is pure by nature or that that their true Nature is their [[Pure Will]].

"The Message of the Master Therion" ([http://www.scarletwoman.org/docs/docs_message.html Liber II]) is a seminal document that attempts to delineate the doctrine of True Will. By reference to [http://www.hermetic.com/crowley/libers/lib913.html "Liber Thisharb"], Liber II implies a theory of metempsychosis, whereby the individual True Will is the resultant of a person's prior incarnations.

In "De Lege Libellum" ([http://www.scarletwoman.org/docs/docs_lege.html Liber CL]), Crowley defines True Will as the will which does not "rest content with things partial and transitory, but ... proceed[s] firmly to the End," and in the same passage he identifies that "End" as the destruction of oneself in Love, the uniting of the self with the not-self resulting in the loss of the sense of individuality, as if the ego is a drop of water that is united with the ocean. In one sense, the drop is lost forever. In an other sense, the drop becomes none other than the ocean itself.

==Pure Will==

Although the phrase "True Will" does not appear on [[the Book of the Law]], the phrase "[[pure will]]" does (CCXX I:44) and is referred to as being perfect (CCXX I:44-45) and "one Perfect and not two" (CCXX I:45).

==Transcendent Will==

The phrase "transcendent Will" also appears in Thelemic literature (''The Law of Liberty [[Liber CL לענ De Lege Libellum]]'' and is used interchangeably with "True Will" and "Pure Will".

==Quotations on "Pure Will" from The Book of the Law, Liber Al Vel Legis CCXX==

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

* ''The Perfect and the Perfect are one Perfect and not two; nay, are none!'' (AL I:45)

==Quotations on "True Will" from Aleister Crowley==

"The most common cause of failure in life is ignorance of one's own True Will, or of the means by which to fulfill that Will." (from ''Magick, Book 4,'' p. 127)

"A man who is doing his True Will has the inertia of the Universe to assist him." (from ''Magick, Book 4,'' p.128)

"One can not do one's True Will intelligently unless one knows what it is." (from ''Magick, Book 4,'' p.174)

"Know firmly, O my Son, that the True Will connot err; for it is thine appointed Course in Heaven, in whose Order is Perfection." (from ''Liber Aleph,'' p. 13)

"True Will should spring, a fountain of Light, from within, and flow unchecked, seething with Love, into the Ocean of Life." (from ''Little Essays Towards Truth,'' p.76)

==Relevant Topics==
*[[Thelema]]
*[[Holy Guardian Angel]]
*[[Free Will]]
*[[Pure Will]]
*[[The Great Work]]

[[Category:Thelema]]
[[Category:Thelemic terms]]

Law of Thelema

2009-10-22T19:40:22Z

ErisDulig: /* Will, Not Whim */

The Law of Thelema is;

"Do what thou [[True Will|wilt]] shall be the whole of the Law." (AL I:40)

which is to be considered to be complimented by;

"Love is the Law, love under will" (AL I:57)

==Will==

* ''The Word of the Law is'' [http://www.thelemapedia.org/index.php/Word_of_the_Law θελημα] (AL I:39)

[http://www.thelemapedia.org/index.php/93 θελημα], Thelema means will.

The word of the Law is Thelema or will. It is essential to understand that in Thelema, the concept of will is used in a much more specified sense than how the word is normally used in general society. In Thelema, the word Will (often capitalized) pertains to what one may think of as the "higher will". In Thelema, the Will is not a series of desires, wishes and whims, but rather something singular and pure. It is what unites the self with the universe. Though the phrase does not appear in [[the Book of the Law]] itself, in many other Thelemic books, the phrase [[True Will]] is used to keep this in mind.

The alternate phrase "[[Pure Will]]" is used in the Book of the Law and is referred to as being "in every way perfect." (AL I:44)

Reinforcing the idea that this [[Pure Will]] unites the self with the not self, the following line of the Book says;

"The Perfect and the Perfect are one Perfect and not two" (AL I:45)

==θελημα, Thelema==

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature.

==Will, Not Whim==

* ''thou hast no right but to do thy will.'' (AL I:42)

Though it is a common accusation leveled at Thelema and Crowley that the Law ''Do what thou wilt'' means "do whatever you want" and is therefore a license for unrestrained behavior, which, it is assumed, must result in a breakdown of all ethical behavior and social order(as if this would be the inevitable reaction to the lack of moral authority and divine enforcement in the age where Nietzsche tells us that God is dead), both within The Book of the Law and in other Thelemic texts it is made abundantly clear that the Law of Thelema is by no means an advocacy for doing whatever you want.

Adherence to the Law of Thelema - "Do what thou wilt" - actually requires a commitment to strict personal integrity, effort and discipline, that of finding and living one's True Will. This can be understood deeper by consulting the sections on [[True Will]], [[Pure Will]] and by consideration of the quotes below.

* ''From these considerations it should be clear that “Do what thou wilt” does not mean “Do what you like.” It is the apotheosis of Freedom; but it is also the strictest possible bond. Do what thou wilt—then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will, but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.'' - Liber II : The Message of the Master Therion.

* ''It does not mean surrendering to every whim, but the reverse. It involves finding out Who you are, and why you came into this world, and never swaying a hair's breadth from that Will.'' - ΘΕΛΗΜΑ - In the Equinox vol III no 10.

* ''Here then let me make open confession, and say thus; though I pledged myself almost in boyhood... ...though habit itself now constraineth me in the right direction, yet I have not fulfilled my Will: I turn aside daily from the appointed task. I waver. I falter. I lag... ...Search yourselves cunningly, I pray you, analyzing your inmost thoughts. And first you shall discard all those gross obvious hindrances to your Will: idleness, foolishness friendships, wate employments or enjoyments, I will not enumerate the conspirators against the welfare of your state.''

:''Next, find the minimum of daily time which is in good sooth necessary to your natural life. The rest you shall devote to the True Means of your Attainment... ...It shall not be very long before you come to understand that such a life is the true Liberty. You will feel distractions from your Will as being what they are. They will no longer appear pleasant and attractive, but as bonds, as shames. And when you have attained this point, know that you have passed the middle gate of this Path. For you will have unified your Will... ...Persevere. You have never yet known Liberty. When the temptations are overcome, the voice of Reason silenced, then will your soul bound forward unhampered upon its chosen course, and for the first time will you experience the extreme delight of being master of Yourself, and therefore the universe.''

:''When this is fully attained, when you sit securely in the saddle, then you may enjoy all those distractions which first pleased you and then angered you. Now (they) will do neither any more: for they are your slaves and toys.''

:''Until you have reached this point, you are not wholly free. You must kill out desire, and kill out fear. The end of all this is the power to live according to your own nature, without danger that one part may develop to the detriment of the whole, or concern lest that the danger should arise.''

:''Nerve thyself, then, to seek it and to do it. Naught can satisfy thee but the fulfillment of thy transcendent Will, that is hidden within thee. For this, then, up to arms! Win thine own Freedom for thyself!'' - ''The Law of Liberty [[Liber CL לענ De Lege Libellum]]''

==The Word of the Law==

"The Word of the Law is θελημα" (AL I:39)

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature. Just as with the True Will, with Agape we see the theme of uniting.

==The Nature of the Law==

"[http://www.thelemapedia.org/index.php/93 Love] is the law, love under [http://www.thelemapedia.org/index.php/93 will]." (AL I:57)

*''Herein is an Arcanum concealed, for in the Greek language Αγαπη, love, is of the same numerical value as θελημα, Will. By this we understand that the Universal Will is of the nature of Love.'' [http://www.hermetic.com/crowley/libers/lib150.html Liber CL De Lege Libellum]

This numerical value in [[Isopsephy]] (Greek numerology) is [[93]].

Also, consider that in Thelema, a [[magus]] utters the word of his [[aeon]] and as the [[Logos]] of the [[Aeon]] is the word; in the case of the Master Therion (Aleister Crowley as a Magus) that word is θελημα, Will. (see [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion] )

Consider Chapter 61 : On the Magi of the A.'.A.'. in Whom the Word Takes Flesh in Liber Aleph vel CXI : The Book of Wisdom or Folly

* ''He then is called the Logos, or'' Logos Aionos, ''that is to say, the Word of the AEon or Age, because He is verily That Word.''

I conjunction, consider [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus] where the Master Therion utters,
*''And the Magus is Love''.

It follows that if the Magus is Thelema (Will) and the Magus is Agape (Love) then in essence the nature of the Law is Love.

==The Law==

Once the above is understood, the '''Law of Thelema''' can be more simply restated;

* ''Do what thou wilt shall be the whole of the Law'' (AL I:40)

means that one does their True Will and all other issues theoretically fail to arise. Hence,

* ''Do that, and no other shall say nay.'' (AL I:43)

==Fulfilling the Law==

To live the Law of Thelema;

*''Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace.
*''Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God's will, Thou art That''. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion]
''

== References ==

* Crowley, Aleister. (1997). ''The Book of the Law [[Liber AL vel Legis]]''. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1919). ''The Law of Liberty [[Liber CL לענ De Lege Libellum]]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus]

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Mater Therion]

[[Category:Αγαπη]] [[Category:θελημα]]
[[Category:Thelema]] [[Category:Love]] [[Category:The Law of Liberty]]

Law of Thelema

2009-10-22T19:38:12Z

ErisDulig: /* Will, Not Whim */

The Law of Thelema is;

"Do what thou [[True Will|wilt]] shall be the whole of the Law." (AL I:40)

which is to be considered to be complimented by;

"Love is the Law, love under will" (AL I:57)

==Will==

* ''The Word of the Law is'' [http://www.thelemapedia.org/index.php/Word_of_the_Law θελημα] (AL I:39)

[http://www.thelemapedia.org/index.php/93 θελημα], Thelema means will.

The word of the Law is Thelema or will. It is essential to understand that in Thelema, the concept of will is used in a much more specified sense than how the word is normally used in general society. In Thelema, the word Will (often capitalized) pertains to what one may think of as the "higher will". In Thelema, the Will is not a series of desires, wishes and whims, but rather something singular and pure. It is what unites the self with the universe. Though the phrase does not appear in [[the Book of the Law]] itself, in many other Thelemic books, the phrase [[True Will]] is used to keep this in mind.

The alternate phrase "[[Pure Will]]" is used in the Book of the Law and is referred to as being "in every way perfect." (AL I:44)

Reinforcing the idea that this [[Pure Will]] unites the self with the not self, the following line of the Book says;

"The Perfect and the Perfect are one Perfect and not two" (AL I:45)

==θελημα, Thelema==

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature.

==Will, Not Whim==

* ''thou hast no right but to do thy will.'' (AL I:42)

Though it is a common accusation leveled at Thelema and Crowley that the Law "Do what thou wilt." means "do whatever you want" and is a license for unrestrained behavior, which, it is assumed, must result in a breakdown of all ethical behavior and social order(as if this would be the inevitable reaction to the lack of moral authority and divine enforcement in the age where Nietzsche tells us that God is dead), both within The Book of the Law and in other Thelemic texts it is made abundantly clear that the Law of Thelema is by no means an advocacy for doing whatever you want.

Adherence to the Law of Thelema - "Do what thou wilt" - actually requires a commitment to strict personal integrity, effort and discipline, that of finding and living one's True Will. This can be understood deeper by consulting the sections on [[True Will]], [[Pure Will]] and by consideration of the quotes below.

* ''From these considerations it should be clear that “Do what thou wilt” does not mean “Do what you like.” It is the apotheosis of Freedom; but it is also the strictest possible bond. Do what thou wilt—then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will, but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.'' - Liber II : The Message of the Master Therion.

* ''It does not mean surrendering to every whim, but the reverse. It involves finding out Who you are, and why you came into this world, and never swaying a hair's breadth from that Will.'' - ΘΕΛΗΜΑ - In the Equinox vol III no 10.

* ''Here then let me make open confession, and say thus; though I pledged myself almost in boyhood... ...though habit itself now constraineth me in the right direction, yet I have not fulfilled my Will: I turn aside daily from the appointed task. I waver. I falter. I lag... ...Search yourselves cunningly, I pray you, analyzing your inmost thoughts. And first you shall discard all those gross obvious hindrances to your Will: idleness, foolishness friendships, wate employments or enjoyments, I will not enumerate the conspirators against the welfare of your state.''

:''Next, find the minimum of daily time which is in good sooth necessary to your natural life. The rest you shall devote to the True Means of your Attainment... ...It shall not be very long before you come to understand that such a life is the true Liberty. You will feel distractions from your Will as being what they are. They will no longer appear pleasant and attractive, but as bonds, as shames. And when you have attained this point, know that you have passed the middle gate of this Path. For you will have unified your Will... ...Persevere. You have never yet known Liberty. When the temptations are overcome, the voice of Reason silenced, then will your soul bound forward unhampered upon its chosen course, and for the first time will you experience the extreme delight of being master of Yourself, and therefore the universe.''

:''When this is fully attained, when you sit securely in the saddle, then you may enjoy all those distractions which first pleased you and then angered you. Now (they) will do neither any more: for they are your slaves and toys.''

:''Until you have reached this point, you are not wholly free. You must kill out desire, and kill out fear. The end of all this is the power to live according to your own nature, without danger that one part may develop to the detriment of the whole, or concern lest that the danger should arise.''

:''Nerve thyself, then, to seek it and to do it. Naught can satisfy thee but the fulfillment of thy transcendent Will, that is hidden within thee. For this, then, up to arms! Win thine own Freedom for thyself!'' - ''The Law of Liberty [[Liber CL לענ De Lege Libellum]]''

==The Word of the Law==

"The Word of the Law is θελημα" (AL I:39)

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature. Just as with the True Will, with Agape we see the theme of uniting.

==The Nature of the Law==

"[http://www.thelemapedia.org/index.php/93 Love] is the law, love under [http://www.thelemapedia.org/index.php/93 will]." (AL I:57)

*''Herein is an Arcanum concealed, for in the Greek language Αγαπη, love, is of the same numerical value as θελημα, Will. By this we understand that the Universal Will is of the nature of Love.'' [http://www.hermetic.com/crowley/libers/lib150.html Liber CL De Lege Libellum]

This numerical value in [[Isopsephy]] (Greek numerology) is [[93]].

Also, consider that in Thelema, a [[magus]] utters the word of his [[aeon]] and as the [[Logos]] of the [[Aeon]] is the word; in the case of the Master Therion (Aleister Crowley as a Magus) that word is θελημα, Will. (see [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion] )

Consider Chapter 61 : On the Magi of the A.'.A.'. in Whom the Word Takes Flesh in Liber Aleph vel CXI : The Book of Wisdom or Folly

* ''He then is called the Logos, or'' Logos Aionos, ''that is to say, the Word of the AEon or Age, because He is verily That Word.''

I conjunction, consider [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus] where the Master Therion utters,
*''And the Magus is Love''.

It follows that if the Magus is Thelema (Will) and the Magus is Agape (Love) then in essence the nature of the Law is Love.

==The Law==

Once the above is understood, the '''Law of Thelema''' can be more simply restated;

* ''Do what thou wilt shall be the whole of the Law'' (AL I:40)

means that one does their True Will and all other issues theoretically fail to arise. Hence,

* ''Do that, and no other shall say nay.'' (AL I:43)

==Fulfilling the Law==

To live the Law of Thelema;

*''Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace.
*''Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God's will, Thou art That''. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion]
''

== References ==

* Crowley, Aleister. (1997). ''The Book of the Law [[Liber AL vel Legis]]''. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1919). ''The Law of Liberty [[Liber CL לענ De Lege Libellum]]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus]

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Mater Therion]

[[Category:Αγαπη]] [[Category:θελημα]]
[[Category:Thelema]] [[Category:Love]] [[Category:The Law of Liberty]]

Law of Thelema

2009-10-22T19:12:58Z

ErisDulig: /* References */

The Law of Thelema is;

"Do what thou [[True Will|wilt]] shall be the whole of the Law." (AL I:40)

which is to be considered to be complimented by;

"Love is the Law, love under will" (AL I:57)

==Will==

* ''The Word of the Law is'' [http://www.thelemapedia.org/index.php/Word_of_the_Law θελημα] (AL I:39)

[http://www.thelemapedia.org/index.php/93 θελημα], Thelema means will.

The word of the Law is Thelema or will. It is essential to understand that in Thelema, the concept of will is used in a much more specified sense than how the word is normally used in general society. In Thelema, the word Will (often capitalized) pertains to what one may think of as the "higher will". In Thelema, the Will is not a series of desires, wishes and whims, but rather something singular and pure. It is what unites the self with the universe. Though the phrase does not appear in [[the Book of the Law]] itself, in many other Thelemic books, the phrase [[True Will]] is used to keep this in mind.

The alternate phrase "[[Pure Will]]" is used in the Book of the Law and is referred to as being "in every way perfect." (AL I:44)

Reinforcing the idea that this [[Pure Will]] unites the self with the not self, the following line of the Book says;

"The Perfect and the Perfect are one Perfect and not two" (AL I:45)

==θελημα, Thelema==

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature.

==Will, Not Whim==

* ''thou hast no right but to do thy will.'' (AL I:42)

Both within The Book of the Law and in other Thelemic texts it is made abundantly clear that the Law of Thelema is by no means an advocacy for "doing whatever you want" (as if this would be the inevitable reaction to the lack of moral authority and divine enforcement in the age where Nietzsche tells us that God is dead).

Adherence to the Law of Thelema - "Do what thou wilt" - actually requires a commitment to strict personal integrity, effort and discipline, that of finding and living one's True Will. This can be understood deeper by consulting the sections on [[True Will]], [[Pure Will]] and by consideration of the quotes below.

* ''From these considerations it should be clear that “Do what thou wilt” does not mean “Do what you like.” It is the apotheosis of Freedom; but it is also the strictest possible bond. Do what thou wilt—then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will, but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.'' - Liber II : The Message of the Master Therion.

* ''It does not mean surrendering to every whim, but the reverse. It involves finding out Who you are, and why you came into this world, and never swaying a hair's breadth from that Will.'' - ΘΕΛΗΜΑ - In the Equinox vol III no 10.

* ''Here then let me make open confession, and say thus; though I pledged myself almost in boyhood... ...though habit itself now constraineth me in the right direction, yet I have not fulfilled my Will: I turn aside daily from the appointed task. I waver. I falter. I lag... ...Search yourselves cunningly, I pray you, analyzing your inmost thoughts. And first you shall discard all those gross obvious hindrances to your Will: idleness, foolishness friendships, wate employments or enjoyments, I will not enumerate the conspirators against the welfare of your state. Next, find the minimum of daily time which is in good sooth necessary to your natural life. The rest you shall devote to the True Means of your Attainment... ...It shall not be very long before you come to understand that such a life is the true Liberty. You will feel distractions from your Will as being what they are. They will no longer appear pleasant and attractive, but as bonds, as shames. And when you have attained this point, know that you have passed the middle gate of this Path. For you will have unified your Will... ...Persevere. You have never yet known Liberty. When the temptations are overcome, the voice of Reason silenced, then will your soul bound forward unhampered upon its chosen course, and for the first time will you experience the extreme delight of being master of Yourself, and therefore the universe. When this is fully attained, when you sit securely in the saddle, then you may enjoy all those distractions which first pleased you and then angered you. Now (they) will do neither any more: for they are your slaves and toys. Until you have reached this point, you are not wholly free. You must kill out desire, and kill out fear. The end of all this is the power to live according to your own nature, without danger that one part may develop to the detriment of the whole, or concern lest that the danger should arise.Nerve thyself, then, to seek it and to do it. Naught can satisfy thee but the fulfillment of thy transcendent Will, that is hidden within thee. For this, then, up to arms! Win thine own Freedom for thyself!'' - Liber CL De Lege Libellum

==The Word of the Law==

"The Word of the Law is θελημα" (AL I:39)

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature. Just as with the True Will, with Agape we see the theme of uniting.

==The Nature of the Law==

"[http://www.thelemapedia.org/index.php/93 Love] is the law, love under [http://www.thelemapedia.org/index.php/93 will]." (AL I:57)

*''Herein is an Arcanum concealed, for in the Greek language Αγαπη, love, is of the same numerical value as θελημα, Will. By this we understand that the Universal Will is of the nature of Love.'' [http://www.hermetic.com/crowley/libers/lib150.html Liber CL De Lege Libellum]

This numerical value in [[Isopsephy]] (Greek numerology) is [[93]].

Also, consider that in Thelema, a [[magus]] utters the word of his [[aeon]] and as the [[Logos]] of the [[Aeon]] is the word; in the case of the Master Therion (Aleister Crowley as a Magus) that word is θελημα, Will. (see [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion] )

Consider Chapter 61 : On the Magi of the A.'.A.'. in Whom the Word Takes Flesh in Liber Aleph vel CXI : The Book of Wisdom or Folly

* ''He then is called the Logos, or'' Logos Aionos, ''that is to say, the Word of the AEon or Age, because He is verily That Word.''

I conjunction, consider [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus] where the Master Therion utters,
*''And the Magus is Love''.

It follows that if the Magus is Thelema (Will) and the Magus is Agape (Love) then in essence the nature of the Law is Love.

==The Law==

Once the above is understood, the '''Law of Thelema''' can be more simply restated;

* ''Do what thou wilt shall be the whole of the Law'' (AL I:40)

means that one does their True Will and all other issues theoretically fail to arise. Hence,

* ''Do that, and no other shall say nay.'' (AL I:43)

==Fulfilling the Law==

To live the Law of Thelema;

*''Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace.
*''Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God's will, Thou art That''. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion]
''

== References ==

* Crowley, Aleister. (1997). ''The Book of the Law [[Liber AL vel Legis]]''. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1919). ''The Law of Liberty [[Liber CL לענ De Lege Libellum]]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus]

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Mater Therion]

[[Category:Αγαπη]] [[Category:θελημα]]
[[Category:Thelema]] [[Category:Love]] [[Category:The Law of Liberty]]

Law of Thelema

2009-10-22T19:11:28Z

ErisDulig: /* Will, Not Whim */

The Law of Thelema is;

"Do what thou [[True Will|wilt]] shall be the whole of the Law." (AL I:40)

which is to be considered to be complimented by;

"Love is the Law, love under will" (AL I:57)

==Will==

* ''The Word of the Law is'' [http://www.thelemapedia.org/index.php/Word_of_the_Law θελημα] (AL I:39)

[http://www.thelemapedia.org/index.php/93 θελημα], Thelema means will.

The word of the Law is Thelema or will. It is essential to understand that in Thelema, the concept of will is used in a much more specified sense than how the word is normally used in general society. In Thelema, the word Will (often capitalized) pertains to what one may think of as the "higher will". In Thelema, the Will is not a series of desires, wishes and whims, but rather something singular and pure. It is what unites the self with the universe. Though the phrase does not appear in [[the Book of the Law]] itself, in many other Thelemic books, the phrase [[True Will]] is used to keep this in mind.

The alternate phrase "[[Pure Will]]" is used in the Book of the Law and is referred to as being "in every way perfect." (AL I:44)

Reinforcing the idea that this [[Pure Will]] unites the self with the not self, the following line of the Book says;

"The Perfect and the Perfect are one Perfect and not two" (AL I:45)

==θελημα, Thelema==

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature.

==Will, Not Whim==

* ''thou hast no right but to do thy will.'' (AL I:42)

Both within The Book of the Law and in other Thelemic texts it is made abundantly clear that the Law of Thelema is by no means an advocacy for "doing whatever you want" (as if this would be the inevitable reaction to the lack of moral authority and divine enforcement in the age where Nietzsche tells us that God is dead).

Adherence to the Law of Thelema - "Do what thou wilt" - actually requires a commitment to strict personal integrity, effort and discipline, that of finding and living one's True Will. This can be understood deeper by consulting the sections on [[True Will]], [[Pure Will]] and by consideration of the quotes below.

* ''From these considerations it should be clear that “Do what thou wilt” does not mean “Do what you like.” It is the apotheosis of Freedom; but it is also the strictest possible bond. Do what thou wilt—then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will, but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.'' - Liber II : The Message of the Master Therion.

* ''It does not mean surrendering to every whim, but the reverse. It involves finding out Who you are, and why you came into this world, and never swaying a hair's breadth from that Will.'' - ΘΕΛΗΜΑ - In the Equinox vol III no 10.

* ''Here then let me make open confession, and say thus; though I pledged myself almost in boyhood... ...though habit itself now constraineth me in the right direction, yet I have not fulfilled my Will: I turn aside daily from the appointed task. I waver. I falter. I lag... ...Search yourselves cunningly, I pray you, analyzing your inmost thoughts. And first you shall discard all those gross obvious hindrances to your Will: idleness, foolishness friendships, wate employments or enjoyments, I will not enumerate the conspirators against the welfare of your state. Next, find the minimum of daily time which is in good sooth necessary to your natural life. The rest you shall devote to the True Means of your Attainment... ...It shall not be very long before you come to understand that such a life is the true Liberty. You will feel distractions from your Will as being what they are. They will no longer appear pleasant and attractive, but as bonds, as shames. And when you have attained this point, know that you have passed the middle gate of this Path. For you will have unified your Will... ...Persevere. You have never yet known Liberty. When the temptations are overcome, the voice of Reason silenced, then will your soul bound forward unhampered upon its chosen course, and for the first time will you experience the extreme delight of being master of Yourself, and therefore the universe. When this is fully attained, when you sit securely in the saddle, then you may enjoy all those distractions which first pleased you and then angered you. Now (they) will do neither any more: for they are your slaves and toys. Until you have reached this point, you are not wholly free. You must kill out desire, and kill out fear. The end of all this is the power to live according to your own nature, without danger that one part may develop to the detriment of the whole, or concern lest that the danger should arise.Nerve thyself, then, to seek it and to do it. Naught can satisfy thee but the fulfillment of thy transcendent Will, that is hidden within thee. For this, then, up to arms! Win thine own Freedom for thyself!'' - Liber CL De Lege Libellum

==The Word of the Law==

"The Word of the Law is θελημα" (AL I:39)

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature. Just as with the True Will, with Agape we see the theme of uniting.

==The Nature of the Law==

"[http://www.thelemapedia.org/index.php/93 Love] is the law, love under [http://www.thelemapedia.org/index.php/93 will]." (AL I:57)

*''Herein is an Arcanum concealed, for in the Greek language Αγαπη, love, is of the same numerical value as θελημα, Will. By this we understand that the Universal Will is of the nature of Love.'' [http://www.hermetic.com/crowley/libers/lib150.html Liber CL De Lege Libellum]

This numerical value in [[Isopsephy]] (Greek numerology) is [[93]].

Also, consider that in Thelema, a [[magus]] utters the word of his [[aeon]] and as the [[Logos]] of the [[Aeon]] is the word; in the case of the Master Therion (Aleister Crowley as a Magus) that word is θελημα, Will. (see [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion] )

Consider Chapter 61 : On the Magi of the A.'.A.'. in Whom the Word Takes Flesh in Liber Aleph vel CXI : The Book of Wisdom or Folly

* ''He then is called the Logos, or'' Logos Aionos, ''that is to say, the Word of the AEon or Age, because He is verily That Word.''

I conjunction, consider [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus] where the Master Therion utters,
*''And the Magus is Love''.

It follows that if the Magus is Thelema (Will) and the Magus is Agape (Love) then in essence the nature of the Law is Love.

==The Law==

Once the above is understood, the '''Law of Thelema''' can be more simply restated;

* ''Do what thou wilt shall be the whole of the Law'' (AL I:40)

means that one does their True Will and all other issues theoretically fail to arise. Hence,

* ''Do that, and no other shall say nay.'' (AL I:43)

==Fulfilling the Law==

To live the Law of Thelema;

*''Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace.
*''Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God's will, Thou art That''. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion]
''

== References ==

* Crowley, Aleister. (1997). ''The Book of the Law [Liber AL vel Legis]''. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1919). ''The Law of Liberty [Liber CL לענ De Lege Libellum]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus]

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Mater Therion]

[[Category:Αγαπη]] [[Category:θελημα]]
[[Category:Thelema]] [[Category:Love]] [[Category:The Law of Liberty]]

Law of Thelema

2009-10-22T09:21:24Z

ErisDulig: /* Will */

The Law of Thelema is;

"Do what thou [[True Will|wilt]] shall be the whole of the Law." (AL I:40)

which is to be considered to be complimented by;

"Love is the Law, love under will" (AL I:57)

==Will==

* ''The Word of the Law is'' [http://www.thelemapedia.org/index.php/Word_of_the_Law θελημα] (AL I:39)

[http://www.thelemapedia.org/index.php/93 θελημα], Thelema means will.

The word of the Law is Thelema or will. It is essential to understand that in Thelema, the concept of will is used in a much more specified sense than how the word is normally used in general society. In Thelema, the word Will (often capitalized) pertains to what one may think of as the "higher will". In Thelema, the Will is not a series of desires, wishes and whims, but rather something singular and pure. It is what unites the self with the universe. Though the phrase does not appear in [[the Book of the Law]] itself, in many other Thelemic books, the phrase [[True Will]] is used to keep this in mind.

The alternate phrase "[[Pure Will]]" is used in the Book of the Law and is referred to as being "in every way perfect." (AL I:44)

Reinforcing the idea that this [[Pure Will]] unites the self with the not self, the following line of the Book says;

"The Perfect and the Perfect are one Perfect and not two" (AL I:45)

==θελημα, Thelema==

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature.

==Will, Not Whim==

* ''thou hast no right but to do thy will.'' (AL I:42)

Both within The Book of the Law and in other Thelemic texts it is made abundantly clear that the Law of Thelema is by no means an advocacy for "doing whatever you want" - as if this would be the inevitable reaction to the lack of moral authority and divine enforcement in the age where Nietzsche tells us that God is dead.

Adherence to the Law of Thelema - "Do what thou wilt" - actually requires a commitment to strict personal integrity, effort and discipline, that of finding and living one's True Will. This can be understood deeper by consulting the sections on [[True Will]], [[Pure Will]] and by consideration of the quotes below.

* ''From these considerations it should be clear that “Do what thou wilt” does not mean “Do what you like.” It is the apotheosis of Freedom; but it is also the strictest possible bond. Do what thou wilt—then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will, but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.'' - Liber II : The Message of the Master Therion.

* ''It does not mean surrendering to every whim, but the reverse. It involves finding out Who you are, and why you came into this world, and never swaying a hair's breadth from that Will.'' - ΘΕΛΗΜΑ - In the Equinox vol III no 10.

==The Word of the Law==

"The Word of the Law is θελημα" (AL I:39)

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature. Just as with the True Will, with Agape we see the theme of uniting.

==The Nature of the Law==

"[http://www.thelemapedia.org/index.php/93 Love] is the law, love under [http://www.thelemapedia.org/index.php/93 will]." (AL I:57)

*''Herein is an Arcanum concealed, for in the Greek language Αγαπη, love, is of the same numerical value as θελημα, Will. By this we understand that the Universal Will is of the nature of Love.'' [http://www.hermetic.com/crowley/libers/lib150.html Liber CL De Lege Libellum]

This numerical value in [[Isopsephy]] (Greek numerology) is [[93]].

Also, consider that in Thelema, a [[magus]] utters the word of his [[aeon]] and as the [[Logos]] of the [[Aeon]] is the word; in the case of the Master Therion (Aleister Crowley as a Magus) that word is θελημα, Will. (see [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion] )

Consider Chapter 61 : On the Magi of the A.'.A.'. in Whom the Word Takes Flesh in Liber Aleph vel CXI : The Book of Wisdom or Folly

* ''He then is called the Logos, or'' Logos Aionos, ''that is to say, the Word of the AEon or Age, because He is verily That Word.''

I conjunction, consider [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus] where the Master Therion utters,
*''And the Magus is Love''.

It follows that if the Magus is Thelema (Will) and the Magus is Agape (Love) then in essence the nature of the Law is Love.

==The Law==

Once the above is understood, the '''Law of Thelema''' can be more simply restated;

* ''Do what thou wilt shall be the whole of the Law'' (AL I:40)

means that one does their True Will and all other issues theoretically fail to arise. Hence,

* ''Do that, and no other shall say nay.'' (AL I:43)

==Fulfilling the Law==

To live the Law of Thelema;

*''Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace.
*''Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God's will, Thou art That''. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion]
''

== References ==

* Crowley, Aleister. (1997). ''The Book of the Law [Liber AL vel Legis]''. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1919). ''The Law of Liberty [Liber CL לענ De Lege Libellum]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus]

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Mater Therion]

[[Category:Αγαπη]] [[Category:θελημα]]
[[Category:Thelema]] [[Category:Love]] [[Category:The Law of Liberty]]

Law of Thelema

2009-10-22T09:12:05Z

ErisDulig: /* Will, Not Whim */

The Law of Thelema is;

"Do what thou [[True Will|wilt]] shall be the whole of the Law." (AL I:40)

which is to be considered to be complimented by;

"Love is the Law, love under will" (AL I:57)

==Will==

"The Word of the Law is θελημα" (AL I:39)

[http://www.thelemapedia.org/index.php/93 θελημα], Thelema means will.

The word of the Law is Thelema or will. It is essential to understand that in Thelema, the concept of will is used in a much more specified sense than how the word is normally used in general society. In Thelema, the word Will (often capitalized) pertains to what one may think of as the "higher will". In Thelema, the Will is not a series of desires, wishes and whims, but rather something singular and pure. It is what unites the self with the universe. Though the phrase does not appear in [[the Book of the Law]] itself, in many other Thelemic books, the phrase [[True Will]] is used to keep this in mind.

The alternate phrase "[[Pure Will]]" is used in the Book of the Law and is referred to as being "in every way perfect." (AL I:44)

Reinforcing the idea that this [[Pure Will]] unites the self with the not self, the following line of the Book says;

"The Perfect and the Perfect are one Perfect and not two" (AL I:45)

==θελημα, Thelema==

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature.

==Will, Not Whim==

* ''thou hast no right but to do thy will.'' (AL I:42)

Both within The Book of the Law and in other Thelemic texts it is made abundantly clear that the Law of Thelema is by no means an advocacy for "doing whatever you want" - as if this would be the inevitable reaction to the lack of moral authority and divine enforcement in the age where Nietzsche tells us that God is dead.

Adherence to the Law of Thelema - "Do what thou wilt" - actually requires a commitment to strict personal integrity, effort and discipline, that of finding and living one's True Will. This can be understood deeper by consulting the sections on [[True Will]], [[Pure Will]] and by consideration of the quotes below.

* ''From these considerations it should be clear that “Do what thou wilt” does not mean “Do what you like.” It is the apotheosis of Freedom; but it is also the strictest possible bond. Do what thou wilt—then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will, but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.'' - Liber II : The Message of the Master Therion.

* ''It does not mean surrendering to every whim, but the reverse. It involves finding out Who you are, and why you came into this world, and never swaying a hair's breadth from that Will.'' - ΘΕΛΗΜΑ - In the Equinox vol III no 10.

==The Word of the Law==

"The Word of the Law is θελημα" (AL I:39)

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature. Just as with the True Will, with Agape we see the theme of uniting.

==The Nature of the Law==

"[http://www.thelemapedia.org/index.php/93 Love] is the law, love under [http://www.thelemapedia.org/index.php/93 will]." (AL I:57)

*''Herein is an Arcanum concealed, for in the Greek language Αγαπη, love, is of the same numerical value as θελημα, Will. By this we understand that the Universal Will is of the nature of Love.'' [http://www.hermetic.com/crowley/libers/lib150.html Liber CL De Lege Libellum]

This numerical value in [[Isopsephy]] (Greek numerology) is [[93]].

Also, consider that in Thelema, a [[magus]] utters the word of his [[aeon]] and as the [[Logos]] of the [[Aeon]] is the word; in the case of the Master Therion (Aleister Crowley as a Magus) that word is θελημα, Will. (see [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion] )

Consider Chapter 61 : On the Magi of the A.'.A.'. in Whom the Word Takes Flesh in Liber Aleph vel CXI : The Book of Wisdom or Folly

* ''He then is called the Logos, or'' Logos Aionos, ''that is to say, the Word of the AEon or Age, because He is verily That Word.''

I conjunction, consider [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus] where the Master Therion utters,
*''And the Magus is Love''.

It follows that if the Magus is Thelema (Will) and the Magus is Agape (Love) then in essence the nature of the Law is Love.

==The Law==

Once the above is understood, the '''Law of Thelema''' can be more simply restated;

* ''Do what thou wilt shall be the whole of the Law'' (AL I:40)

means that one does their True Will and all other issues theoretically fail to arise. Hence,

* ''Do that, and no other shall say nay.'' (AL I:43)

==Fulfilling the Law==

To live the Law of Thelema;

*''Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace.
*''Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God's will, Thou art That''. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion]
''

== References ==

* Crowley, Aleister. (1997). ''The Book of the Law [Liber AL vel Legis]''. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1919). ''The Law of Liberty [Liber CL לענ De Lege Libellum]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus]

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Mater Therion]

[[Category:Αγαπη]] [[Category:θελημα]]
[[Category:Thelema]] [[Category:Love]] [[Category:The Law of Liberty]]

Law of Thelema

2009-10-22T09:07:35Z

ErisDulig: /* Will, Not Whim */

The Law of Thelema is;

"Do what thou [[True Will|wilt]] shall be the whole of the Law." (AL I:40)

which is to be considered to be complimented by;

"Love is the Law, love under will" (AL I:57)

==Will==

"The Word of the Law is θελημα" (AL I:39)

[http://www.thelemapedia.org/index.php/93 θελημα], Thelema means will.

The word of the Law is Thelema or will. It is essential to understand that in Thelema, the concept of will is used in a much more specified sense than how the word is normally used in general society. In Thelema, the word Will (often capitalized) pertains to what one may think of as the "higher will". In Thelema, the Will is not a series of desires, wishes and whims, but rather something singular and pure. It is what unites the self with the universe. Though the phrase does not appear in [[the Book of the Law]] itself, in many other Thelemic books, the phrase [[True Will]] is used to keep this in mind.

The alternate phrase "[[Pure Will]]" is used in the Book of the Law and is referred to as being "in every way perfect." (AL I:44)

Reinforcing the idea that this [[Pure Will]] unites the self with the not self, the following line of the Book says;

"The Perfect and the Perfect are one Perfect and not two" (AL I:45)

==θελημα, Thelema==

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature.

==Will, Not Whim==

* ''thou hast no right but to do thy will.'' (AL I:42)

Both within The Book of the Law and in other Thelemic texts it is made abundantly clear that the Law of Thelema is by no means an advocacy for "doing whatever you want" - as if this would be the inevitable reaction to the lack of moral authority and divine enforcement in the age where Nietzsche tells us that God is dead.

Adherence to the Law of Thelema - "Do what thou wilt" - actually requires a commitment to strict personal integrity, effort and discipline, that of finding and living one's True Will. This can be understood deeper by consulting the sections on [[True Will]], [[Pure Will]] and by consideration of the quotes below.

* ''From these considerations it should be clear that “Do what thou wilt” does not mean “Do what you like.” It is the apotheosis of Freedom; but it is also the strictest possible bond.''

''Do what thou wilt—then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will; but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.'' - Liber II : The Message of the Master Therion.

* ''It does not mean surrendering to every whim, but the reverse. It involves finding out Who you are, and why you came into this world, and never swaying a hair's breadth from that Will.'' - ΘΕΛΗΜΑ - In the Equinox vol III no 10.

==The Word of the Law==

"The Word of the Law is θελημα" (AL I:39)

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature. Just as with the True Will, with Agape we see the theme of uniting.

==The Nature of the Law==

"[http://www.thelemapedia.org/index.php/93 Love] is the law, love under [http://www.thelemapedia.org/index.php/93 will]." (AL I:57)

*''Herein is an Arcanum concealed, for in the Greek language Αγαπη, love, is of the same numerical value as θελημα, Will. By this we understand that the Universal Will is of the nature of Love.'' [http://www.hermetic.com/crowley/libers/lib150.html Liber CL De Lege Libellum]

This numerical value in [[Isopsephy]] (Greek numerology) is [[93]].

Also, consider that in Thelema, a [[magus]] utters the word of his [[aeon]] and as the [[Logos]] of the [[Aeon]] is the word; in the case of the Master Therion (Aleister Crowley as a Magus) that word is θελημα, Will. (see [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion] )

Consider Chapter 61 : On the Magi of the A.'.A.'. in Whom the Word Takes Flesh in Liber Aleph vel CXI : The Book of Wisdom or Folly

* ''He then is called the Logos, or'' Logos Aionos, ''that is to say, the Word of the AEon or Age, because He is verily That Word.''

I conjunction, consider [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus] where the Master Therion utters,
*''And the Magus is Love''.

It follows that if the Magus is Thelema (Will) and the Magus is Agape (Love) then in essence the nature of the Law is Love.

==The Law==

Once the above is understood, the '''Law of Thelema''' can be more simply restated;

* ''Do what thou wilt shall be the whole of the Law'' (AL I:40)

means that one does their True Will and all other issues theoretically fail to arise. Hence,

* ''Do that, and no other shall say nay.'' (AL I:43)

==Fulfilling the Law==

To live the Law of Thelema;

*''Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace.
*''Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God's will, Thou art That''. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion]
''

== References ==

* Crowley, Aleister. (1997). ''The Book of the Law [Liber AL vel Legis]''. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1919). ''The Law of Liberty [Liber CL לענ De Lege Libellum]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus]

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Mater Therion]

[[Category:Αγαπη]] [[Category:θελημα]]
[[Category:Thelema]] [[Category:Love]] [[Category:The Law of Liberty]]

Word of the Law

2009-10-22T08:57:36Z

ErisDulig: /* References */

==θελημα==

* ''The word of the Law is'' θελημα (AL I:39)

θελημα is a Greek word, ''thelema'' that means will.

==The Word of the Law==

[[The Book of the Law]] (technically called ''Liber Al vel Legis sub figura'' CCXX, Liber CCXX, Liber 220, or Liber Al) says that;

*''The word of the Law is'' θελημα (AL I:39)

shortly before proclaiming the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] itself;

*''Do what thou wilt shall be the whole of the Law'' (AL I:44)

and then stating that

*''Love is the Law, love under will.'' (AL I:57)

It is perhaps of import to note that the Book then says (apparently referring to the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] ''Do what thou wilt'') that;

*''thou hast no right but to do thy will.'' (AL I:42)

shortly before referring to that will as “[[pure will]]” and “perfect”. (AL I:44) The Book then seems to be asserting the ultimate nature and purity of that will;

*''The Perfect and the Perfect are one Perfect and not two; nay, are none!'' (AL I:45)

==Translation==

It is well established that θελημα, ''thelema'' means "will". However, it is worthy to note there are other Greek words that could have been used in place of ''thelema'' which, at least on the surface, would have been equally valid even in context. In the Greek language, there are a number of words such as ''thelisis'', ''thelisi'', ''boylisis'' that are perfectly valid transliterations of the English word "will", even in such phrases as "It is by the force of her will that she shall persevere!", "It is not what just she wants, but it is what she truly wills.", and "It is the King's Will".

However, by arbitrary selection or by design (human or preternatural), these other words are ''not'' used in [[The Book of the Law]], a Class A document (considered to be the most sacred of the [[Holy Books of Thelema]] and not to be changed, even to the letter) nor do they seem to be used in Thelema at all, whatever the document's class. Only the word θελημα is used and this may indicate may a deeper meaning to "the word of the Law" (AL I:39) upon which Thelema stands.

As is often the case with transliteration between languages, there is no simple or single word-to-word correlation. While in some cases and contexts the words chosen in the translation process are not crucial and there may be no single perfect word to serve the function. However, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This tends to be more significant in [http://www.sacred-texts.com/ sacred texts] in general, and most explicitly so in the case of [[the Book of the Law]].

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law Θ ε λ η μ α - Thelema apart from these and other words apart from these and other words; 1. Semantics and style and 2. Numerological considerations

==Significance==

It may be fair to ask whether such close scrutiny of the Law is justifiable. The Book of the Law and Crowley seem quite sure about this;

* '' Divide, add, multiply and understand.'' (AL I:25)

* ''Change not as much as the style of the letter; or behold! thou, o prophet, shalt not behold all these mysteries hidden therein.'' (AL I:54)

* ''the letters? Change them not in style or value! (AL II:54)

In a letter to a student, on the [[Law of Thelema]] Crowley wrote, "It should not be necessary to explain that a full appreciation of this message is not to be obtained by a hasty examination. It is essential to study it from every point of view, to analyse it with the keenest philisophical acumen. and finally apply it as a key for every problem, internal and external, that exists. This key, applied with skill, will open every lock." - Magick in Theory and Practice pg 88

==Semantics and Style==

Θ ε λ η μ α is particularly used in [http://en.wikipedia.org/wiki/Koine_Greek Koine Greek] also called "Biblical" or "New Testament" Greek because it was the original language in which the New Testament was first written and was also used in the [http://en.wikipedia.org/wiki/Septuagint Septuagint] (the Old Testament in Koine Greek translated from Hebrew). It is this Greek word for "will" that is used in the Greek Bible in the context of the divine such as in the "God's will", "Thy will be done on earth as it is in heaven" and "the will of God".

This seems to reinforce that the word of the law Θ ε λ η μ α is to be taken in just such a reverent and transcendent context, higher still than even the ideas such as freedom of will and will power which are already revered in Thelema.

==Numerological Considerations (Isopsephy)==

In the Greek system of numerology [[Isopsephy]] Θ ε λ η μ α = [[93]] which has profound implications when it is considered that it shares the same numerical equivalent and therefore is in essence the same as agape - "love"

The other Greek words would of course have different values in [[Isopsephy]].

Θ ε λ η σ η Ϛ - ''thelisis'' = 460

Θ ε λ η σ η - ''thelisi'' = 260

β ο υ λ η σ Ϛ - ''boylisis'' = 788

Finally, in ''The Law of Liberty [Liber CL לענ De Lege Libellum]'' Crowley writes;

* ''It is written that "Love is the law, love under will." Herein is an arcanum concealed, for in the Greek language Αγαπη, Love, is of the same numerical value as Θελημα, Will. By this we understand that the Universal Will is on the Nature of Love.''

== References ==

* Crowley, Aleister. (1997). ''The Book of the Law [Liber AL vel Legis]''. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1919). ''The Law of Liberty [Liber CL לענ De Lege Libellum]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1994). ''Magick Without Tears''. Tempe, AZ. : New Falcon.

* [http://www.translatum.gr/ The Greek Translation Vortal]

* [http://www.in.gr/dictionary/lookup.asp?Word=will&TranslateButton2=Translate In Greek Dictionary - "will"]

[[Category:93]]
[[Category:Αγαπη]] [[Category:θελημα]]
[[Category:Thelema]] [[Category:Will]] [[Category:Love]]

Word of the Law

2009-10-22T08:56:34Z

ErisDulig: /* Numerological Considerations (Isopsephy) */

Word of the Law

2009-10-22T08:56:08Z

ErisDulig: /* Numerological Considerations (Isopsephy) */

Word of the Law

2009-10-22T08:55:08Z

ErisDulig: /* Numerological Considerations (Isopsephy) */

Word of the Law

2009-10-22T08:36:50Z

ErisDulig: /* Significance and Justification */

Word of the Law

2009-10-22T08:36:11Z

ErisDulig: /* Semantics and Style */

==θελημα==

* ''The word of the Law is'' θελημα (AL I:39)

θελημα is a Greek word, ''thelema'' that means will.

==The Word of the Law==

[[The Book of the Law]] (technically called ''Liber Al vel Legis sub figura'' CCXX, Liber CCXX, Liber 220, or Liber Al) says that;

*''The word of the Law is'' θελημα (AL I:39)

shortly before proclaiming the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] itself;

*''Do what thou wilt shall be the whole of the Law'' (AL I:44)

and then stating that

*''Love is the Law, love under will.'' (AL I:57)

It is perhaps of import to note that the Book then says (apparently referring to the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] ''Do what thou wilt'') that;

*''thou hast no right but to do thy will.'' (AL I:42)

shortly before referring to that will as “[[pure will]]” and “perfect”. (AL I:44) The Book then seems to be asserting the ultimate nature and purity of that will;

*''The Perfect and the Perfect are one Perfect and not two; nay, are none!'' (AL I:45)

==Translation==

It is well established that θελημα, ''thelema'' means "will". However, it is worthy to note there are other Greek words that could have been used in place of ''thelema'' which, at least on the surface, would have been equally valid even in context. In the Greek language, there are a number of words such as ''thelisis'', ''thelisi'', ''boylisis'' that are perfectly valid transliterations of the English word "will", even in such phrases as "It is by the force of her will that she shall persevere!", "It is not what just she wants, but it is what she truly wills.", and "It is the King's Will".

However, by arbitrary selection or by design (human or preternatural), these other words are ''not'' used in [[The Book of the Law]], a Class A document (considered to be the most sacred of the [[Holy Books of Thelema]] and not to be changed, even to the letter) nor do they seem to be used in Thelema at all, whatever the document's class. Only the word θελημα is used and this may indicate may a deeper meaning to "the word of the Law" (AL I:39) upon which Thelema stands.

As is often the case with transliteration between languages, there is no simple or single word-to-word correlation. While in some cases and contexts the words chosen in the translation process are not crucial and there may be no single perfect word to serve the function. However, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This tends to be more significant in [http://www.sacred-texts.com/ sacred texts] in general, and most explicitly so in the case of [[the Book of the Law]].

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law Θ ε λ η μ α - Thelema apart from these and other words apart from these and other words; 1. Semantics and style and 2. Numerological considerations

==Significance==

It may be fair to ask whether such close scrutiny of the Law is justifiable. The Book of the Law and Crowley seem quite sure about this;

* '' Divide, add, multiply and understand.'' (AL I:25)

* ''Change not as much as the style of the letter; or behold! thou, o prophet, shalt not behold all these mysteries hidden therein.'' (AL I:54)

* ''the letters? Change them not in style or value! (AL II:54)

In a letter to a student, on the [[Law of Thelema]] Crowley wrote, "It should not be necessary to explain that a full appreciation of this message is not to be obtained by a hasty examination. It is essential to study it from every point of view, to analyse it with the keenest philisophical acumen. and finally apply it as a key for every problem, internal and external, that exists. This key, applied with skill, will open every lock." - Magick in Theory and Practice pg 88

==Semantics and Style==

Θ ε λ η μ α is particularly used in [http://en.wikipedia.org/wiki/Koine_Greek Koine Greek] also called "Biblical" or "New Testament" Greek because it was the original language in which the New Testament was first written and was also used in the [http://en.wikipedia.org/wiki/Septuagint Septuagint] (the Old Testament in Koine Greek translated from Hebrew). It is this Greek word for "will" that is used in the Greek Bible in the context of the divine such as in the "God's will", "Thy will be done on earth as it is in heaven" and "the will of God".

This seems to reinforce that the word of the law Θ ε λ η μ α is to be taken in just such a reverent and transcendent context, higher still than even the ideas such as freedom of will and will power which are already revered in Thelema.

==Numerological Considerations (Isopsephy)==

In the Greek system of numerology [[Isopsephy]] Θ ε λ η μ α = [[93]] which has profound implications when it is considered that it shares the same numerical equivalent and therefore is in essence the same as agape - "love"

The other Greek words would of course have different values in [[Isopsephy]].

Θ ε λ η σ η Ϛ - ''thelisis'' = 460

Θ ε λ η σ η - ''thelisi'' = 260

β ο υ λ η σ Ϛ - ''boylisis'' = 788

==Significance and Justification==

* '' Divide, add, multiply and understand.'' (AL I:25)

* ''Change not as much as the style of the letter; or behold! thou, o prophet, shalt not behold all these mysteries hidden therein.'' (AL I:54)

* ''the letters? Change them not in style or value! (AL II:54)

In a letter to a student, on the [[Law of Thelema]] Crowley wrote, "It should not be necessary to explain that a full appreciation of this message is not to be obtained by a hasty examination. It is essential to study it from every point of view, to analyse it with the keenest philisophical acumen. and finally apply it as a key for every problem, internal and external, that exists. This key, applied with skill, will open every lock." - Magick in Theory and Practice pg 88

== References ==

* Crowley, Aleister. (1997). ''The Book of the Law [Liber AL vel Legis]''. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1994). ''Magick Without Tears''. Tempe, AZ. : New Falcon.

* [http://www.translatum.gr/ The Greek Translation Vortal]

* [http://www.in.gr/dictionary/lookup.asp?Word=will&TranslateButton2=Translate In Greek Dictionary - "will"]

[[Category:93]]
[[Category:Αγαπη]] [[Category:θελημα]]
[[Category:Thelema]] [[Category:Will]] [[Category:Love]]

Word of the Law

2009-10-22T08:21:28Z

ErisDulig: /* References */

Word of the Law

2009-10-22T08:20:23Z

ErisDulig: /* References */

Word of the Law

2009-10-22T08:19:12Z

ErisDulig: /* References */

Word of the Law

2009-10-22T08:10:59Z

ErisDulig: /* Significance and Justification */

Word of the Law

2009-10-22T08:02:18Z

ErisDulig: /* Numerological Considerations (Isopsephy) */

Word of the Law

2009-10-22T07:23:04Z

ErisDulig: /* Translation */

Word of the Law

2009-10-22T07:17:52Z

ErisDulig: /* Significance */

Word of the Law

2009-10-22T07:17:20Z

ErisDulig: /* Translation */

==θελημα==

* ''The word of the Law is'' θελημα (AL I:39)

θελημα is a Greek word, ''thelema'' that means will.

==The Word of the Law==

[[The Book of the Law]] (technically called ''Liber Al vel Legis sub figura'' CCXX, Liber CCXX, Liber 220, or Liber Al) says that;

*''The word of the Law is'' θελημα (AL I:39)

shortly before proclaiming the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] itself;

*''Do what thou wilt shall be the whole of the Law'' (AL I:44)

and then stating that

*''Love is the Law, love under will.'' (AL I:57)

It is perhaps of import to note that the Book then says (apparently referring to the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] ''Do what thou wilt'') that;

*''thou hast no right but to do thy will.'' (AL I:42)

shortly before referring to that will as “[[pure will]]” and “perfect”. (AL I:44) The Book then seems to be asserting the ultimate nature and purity of that will;

*''The Perfect and the Perfect are one Perfect and not two; nay, are none!'' (AL I:45)

==Translation==

It is well established that θελημα, ''thelema'' means "will". However, it is worthy to note there are other Greek words that could have been used in place of ''thelema'' which, at least on the surface, would have been equally valid even in context. In the Greek language, there are a number of words such as ''thelisis'', ''thelisi'', ''boylisis'' that are perfectly valid transliterations of the English word "will", even in such phrases as "It is by the force of her will that she shall persevere!", "It is not what just she wants, but it is what she truly wills.", and "It is the King's Will".

However, by arbitrary selection or by design (human or preternatural), these other words are ''not'' used in [[The Book of the Law]], a Class A document (considered to be the most sacred of the [[Holy Books of Thelema]] and not to be changed, even to the letter) nor do they seem to be used in Thelema at all, whatever the document's class. Only the word θελημα is used and this may indicate may a deeper meaning to "the word of the Law" (AL I:39) upon which Thelema stands.

As is often the case with transliteration between languages, there is no simple or single word-to-word correlation. While in some cases and contexts the words chosen in the translation process are not crucial and there may be no single perfect word to serve the function. However, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This tends to be more significant in [http://www.sacred-texts.com/ sacred texts] in general, and most explicitly so in the case of [[the Book of the Law]].

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law Θ ε λ η μ α - Thelema apart from these and other words apart from these and other words; 1. Semantics and style and 2. Numerological considerations

==Significance==

In the case of certain texts such as the [[Qabalah]] for example, but more pertinently [[the Book of the Law]], a great importance is placed on the careful wording of every verse, phrase, word, letter, and style of letter because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay hidden within the text.

[[Liber AL]] (the Book of the Law) is a [[Class A]] document and as such is considered to be a [[Holy Book of Thelema]] and not to be changed, not even by one letter. The Book says of itself;

* ''Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries contained therein.'' (AL I:54)

Out of a number of possible words for the English word "will" and its archaic form "wilt" [[Liber Al vel Legis]] contains gives only one Greek equivalent word to the exclusion of all other possible candidates.

First the [[Law of Thelema]] is given;

* ''Do what thou wilt shall be the whole of the Law.'' (AL I:40)

Then it is clarified that;

* ''Love is the law, love under will.'' (AL I:57)

Then the Law is condensed down to a single word;

* ''The word of the Law is'' θελημα. (AL I:59)

This word, by the way, is the Logos of the Magus, or the ''Logos Aionos'', the word of the Aeon which ''is'' the Magus. (see [http://www.hermetic.com/crowley/aleph/index.html Liber Aleph vel CCXI - The Book of Wisdom or Folly]).

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law ==Θ ε λ η μ α ==

'''Θ ε λ η μ α''' - [[Thelema]] is one of several valid Greek words that translate into the English word "will". The Greek words ''thelisis'', ''thelisi'', ''boylisis'' and others would be valid transliterations of the word "will" in general contexts but whether by arbitrary selection or by design these words are not used in [[Liber AL vel Legis]] or in [[Thelema]]. Taking note of this may open a deeper meaning to "the word of the Law" (AL I:39) upon which [[Thelema]] is founded.

As is often the case with transliteration between languages, there is no single or simple word-to-word correlation. While in some cases and contexts the words chosen in the translating process are insignificant, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This is more significant in the case of [[sacred texts]] in which the choice of one of several possible words to the exclusion of other equally valid or apparently even more appropriate words seems to suggest implicate meanings not immediately apparent.

In the case of certain texts such as the [[Qabalah]] or [[Liber AL]] in particular, a great importance is placed on the careful wording of every verse because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay within a text.

[[Liber AL]] is a [[Class A]] document and as such is considered to be a [[Holy Books of Thelema]] and not to be changed, even to the letter. The Book even says of itself;
* "Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein." (AL I:54)

Out of a number of possible words or forms of words for the English word "will" and its archaic form "wilt" [[Liber AL vel Legis]] contains only one Greek equivalent word to the exclusion of all others. In clear formulaic definition of the lines
*“Do what thou wilt shall be the whole of the Law” (AL I:40)
*“Love is the law, love under will” (AL I:57)
[[The Book of the Law]] declares that;
*"The word of the Law is Θ ε λ η μ α" (AL I:39)

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law Θ ε λ η μ α - Thelema apart from these and other words apart from these and other words; 1. Semantics and style and 2. Numerological considerations

==Semantics and Style==

Θ ε λ η μ α is particularly used in [http://en.wikipedia.org/wiki/Koine_Greek Koine Greek] also called "Biblical" or "New Testament" Greek because it was the original language in which the New Testament was first written and was also used in the [http://en.wikipedia.org/wiki/Septuagint Septuagint] (the Old Testament in Koine Greek translated from Hebrew). It is this Greek word for "will" that is used in the Greek Bible in the context of the divine such as in the "God's will", "Thy will be done on earth as it is in heaven" and "the will of God".

This seems to reinforce that the word of the law Θ ε λ η μ α is to be taken in just such a reverent and transcendent context, higher still than even the ideas such as freedom of will and will power which are already revered in Thelema.

==Numerological Considerations (Isopsephy)==

In the Greek system of numerology [[Isopsephy]] Θ ε λ η μ α = [[93]] which has profound implications when it is considered that it shares the same numerical equivalent and therefore is in essence the same as agape - "love"

The other Greek words would of course have different values in [[Isopsephy]].

Θ ε λ η σ η Ϛ - ''thelisis'' = 460

Θ ε λ η σ η - ''thelisi'' = 260

β ο υ λ η σ Ϛ - ''boylisis'' = 788

Word of the Law

2009-10-22T07:14:03Z

ErisDulig: /* Justification */

==θελημα==

* ''The word of the Law is'' θελημα (AL I:39)

θελημα is a Greek word, ''thelema'' that means will.

==The Word of the Law==

[[The Book of the Law]] (technically called ''Liber Al vel Legis sub figura'' CCXX, Liber CCXX, Liber 220, or Liber Al) says that;

*''The word of the Law is'' θελημα (AL I:39)

shortly before proclaiming the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] itself;

*''Do what thou wilt shall be the whole of the Law'' (AL I:44)

and then stating that

*''Love is the Law, love under will.'' (AL I:57)

It is perhaps of import to note that the Book then says (apparently referring to the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] ''Do what thou wilt'') that;

*''thou hast no right but to do thy will.'' (AL I:42)

shortly before referring to that will as “[[pure will]]” and “perfect”. (AL I:44) The Book then seems to be asserting the ultimate nature and purity of that will;

*''The Perfect and the Perfect are one Perfect and not two; nay, are none!'' (AL I:45)

==Translation==

It is well established that θελημα, ''thelema'' means "will". However, it is worthy to note there are other Greek words that could have been used in place of ''thelema'' which, at least on the surface, would have been equally valid even in context. In the Greek language, there are a number of words such as ''thelisis'', ''thelisi'', ''boylisis'' that are perfectly valid transliterations of the English word "will", even in such phrases as "It is by the force of her will that she shall persevere!", "It is not what just she wants, but it is what she truly wills.", and "It is the King's Will".

However, by arbitrary selection or by design (human or preternatural), these other words are ''not'' used in [[The Book of the Law]], a Class A document (considered to be the most sacred of the [[Holy Books of Thelema]] and not to be changed, even to the letter) nor do they seem to be used in Thelema at all, whatever the document's class. Only the word θελημα is used and this may indicate may a deeper meaning to "the word of the Law" (AL I:39) upon which Thelema stands.

As is often the case with transliteration between languages, there is no simple or single word-to-word correlation. While in some cases and contexts the words chosen in the translation process are not crucial and there may be no single perfect word to serve the function. However, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This tends to be more significant in [http://www.sacred-texts.com/ sacred texts] in general, and most explicitly so in the case of [[the Book of the Law]].

==Significance==

In the case of certain texts such as the [[Qabalah]] for example, but more pertinently [[the Book of the Law]], a great importance is placed on the careful wording of every verse, phrase, word, letter, and style of letter because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay hidden within the text.

[[Liber AL]] (the Book of the Law) is a [[Class A]] document and as such is considered to be a [[Holy Book of Thelema]] and not to be changed, not even by one letter. The Book says of itself;

* ''Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries contained therein.'' (AL I:54)

Out of a number of possible words for the English word "will" and its archaic form "wilt" [[Liber Al vel Legis]] contains gives only one Greek equivalent word to the exclusion of all other possible candidates.

First the [[Law of Thelema]] is given;

* ''Do what thou wilt shall be the whole of the Law.'' (AL I:40)

Then it is clarified that;

* ''Love is the law, love under will.'' (AL I:57)

Then the Law is condensed down to a single word;

* ''The word of the Law is'' θελημα. (AL I:59)

This word, by the way, is the Logos of the Magus, or the ''Logos Aionos'', the word of the Aeon which ''is'' the Magus. (see [http://www.hermetic.com/crowley/aleph/index.html Liber Aleph vel CCXI - The Book of Wisdom or Folly]).

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law ==Θ ε λ η μ α ==

'''Θ ε λ η μ α''' - [[Thelema]] is one of several valid Greek words that translate into the English word "will". The Greek words ''thelisis'', ''thelisi'', ''boylisis'' and others would be valid transliterations of the word "will" in general contexts but whether by arbitrary selection or by design these words are not used in [[Liber AL vel Legis]] or in [[Thelema]]. Taking note of this may open a deeper meaning to "the word of the Law" (AL I:39) upon which [[Thelema]] is founded.

As is often the case with transliteration between languages, there is no single or simple word-to-word correlation. While in some cases and contexts the words chosen in the translating process are insignificant, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This is more significant in the case of [[sacred texts]] in which the choice of one of several possible words to the exclusion of other equally valid or apparently even more appropriate words seems to suggest implicate meanings not immediately apparent.

In the case of certain texts such as the [[Qabalah]] or [[Liber AL]] in particular, a great importance is placed on the careful wording of every verse because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay within a text.

[[Liber AL]] is a [[Class A]] document and as such is considered to be a [[Holy Books of Thelema]] and not to be changed, even to the letter. The Book even says of itself;
* "Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein." (AL I:54)

Out of a number of possible words or forms of words for the English word "will" and its archaic form "wilt" [[Liber AL vel Legis]] contains only one Greek equivalent word to the exclusion of all others. In clear formulaic definition of the lines
*“Do what thou wilt shall be the whole of the Law” (AL I:40)
*“Love is the law, love under will” (AL I:57)
[[The Book of the Law]] declares that;
*"The word of the Law is Θ ε λ η μ α" (AL I:39)

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law Θ ε λ η μ α - Thelema apart from these and other words apart from these and other words; 1. Semantics and style and 2. Numerological considerations

==Semantics and Style==

Θ ε λ η μ α is particularly used in [http://en.wikipedia.org/wiki/Koine_Greek Koine Greek] also called "Biblical" or "New Testament" Greek because it was the original language in which the New Testament was first written and was also used in the [http://en.wikipedia.org/wiki/Septuagint Septuagint] (the Old Testament in Koine Greek translated from Hebrew). It is this Greek word for "will" that is used in the Greek Bible in the context of the divine such as in the "God's will", "Thy will be done on earth as it is in heaven" and "the will of God".

This seems to reinforce that the word of the law Θ ε λ η μ α is to be taken in just such a reverent and transcendent context, higher still than even the ideas such as freedom of will and will power which are already revered in Thelema.

==Numerological Considerations (Isopsephy)==

In the Greek system of numerology [[Isopsephy]] Θ ε λ η μ α = [[93]] which has profound implications when it is considered that it shares the same numerical equivalent and therefore is in essence the same as agape - "love"

The other Greek words would of course have different values in [[Isopsephy]].

Θ ε λ η σ η Ϛ - ''thelisis'' = 460

Θ ε λ η σ η - ''thelisi'' = 260

β ο υ λ η σ Ϛ - ''boylisis'' = 788

Word of the Law

2009-10-22T07:12:43Z

ErisDulig: /* Numerological Considerations (Isopsephy) */

==θελημα==

* ''The word of the Law is'' θελημα (AL I:39)

θελημα is a Greek word, ''thelema'' that means will.

==The Word of the Law==

[[The Book of the Law]] (technically called ''Liber Al vel Legis sub figura'' CCXX, Liber CCXX, Liber 220, or Liber Al) says that;

*''The word of the Law is'' θελημα (AL I:39)

shortly before proclaiming the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] itself;

*''Do what thou wilt shall be the whole of the Law'' (AL I:44)

and then stating that

*''Love is the Law, love under will.'' (AL I:57)

It is perhaps of import to note that the Book then says (apparently referring to the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] ''Do what thou wilt'') that;

*''thou hast no right but to do thy will.'' (AL I:42)

shortly before referring to that will as “[[pure will]]” and “perfect”. (AL I:44) The Book then seems to be asserting the ultimate nature and purity of that will;

*''The Perfect and the Perfect are one Perfect and not two; nay, are none!'' (AL I:45)

==Translation==

It is well established that θελημα, ''thelema'' means "will". However, it is worthy to note there are other Greek words that could have been used in place of ''thelema'' which, at least on the surface, would have been equally valid even in context. In the Greek language, there are a number of words such as ''thelisis'', ''thelisi'', ''boylisis'' that are perfectly valid transliterations of the English word "will", even in such phrases as "It is by the force of her will that she shall persevere!", "It is not what just she wants, but it is what she truly wills.", and "It is the King's Will".

However, by arbitrary selection or by design (human or preternatural), these other words are ''not'' used in [[The Book of the Law]], a Class A document (considered to be the most sacred of the [[Holy Books of Thelema]] and not to be changed, even to the letter) nor do they seem to be used in Thelema at all, whatever the document's class. Only the word θελημα is used and this may indicate may a deeper meaning to "the word of the Law" (AL I:39) upon which Thelema stands.

As is often the case with transliteration between languages, there is no simple or single word-to-word correlation. While in some cases and contexts the words chosen in the translation process are not crucial and there may be no single perfect word to serve the function. However, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This tends to be more significant in [http://www.sacred-texts.com/ sacred texts] in general, and most explicitly so in the case of [[the Book of the Law]].

==Significance==

In the case of certain texts such as the [[Qabalah]] for example, but more pertinently [[the Book of the Law]], a great importance is placed on the careful wording of every verse, phrase, word, letter, and style of letter because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay hidden within the text.

[[Liber AL]] (the Book of the Law) is a [[Class A]] document and as such is considered to be a [[Holy Book of Thelema]] and not to be changed, not even by one letter. The Book says of itself;

* ''Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries contained therein.'' (AL I:54)

Out of a number of possible words for the English word "will" and its archaic form "wilt" [[Liber Al vel Legis]] contains gives only one Greek equivalent word to the exclusion of all other possible candidates.

First the [[Law of Thelema]] is given;

* ''Do what thou wilt shall be the whole of the Law.'' (AL I:40)

Then it is clarified that;

* ''Love is the law, love under will.'' (AL I:57)

Then the Law is condensed down to a single word;

* ''The word of the Law is'' θελημα. (AL I:59)

This word, by the way, is the Logos of the Magus, or the ''Logos Aionos'', the word of the Aeon which ''is'' the Magus. (see [http://www.hermetic.com/crowley/aleph/index.html Liber Aleph vel CCXI - The Book of Wisdom or Folly]).

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law ==Θ ε λ η μ α ==

'''Θ ε λ η μ α''' - [[Thelema]] is one of several valid Greek words that translate into the English word "will". The Greek words ''thelisis'', ''thelisi'', ''boylisis'' and others would be valid transliterations of the word "will" in general contexts but whether by arbitrary selection or by design these words are not used in [[Liber AL vel Legis]] or in [[Thelema]]. Taking note of this may open a deeper meaning to "the word of the Law" (AL I:39) upon which [[Thelema]] is founded.

As is often the case with transliteration between languages, there is no single or simple word-to-word correlation. While in some cases and contexts the words chosen in the translating process are insignificant, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This is more significant in the case of [[sacred texts]] in which the choice of one of several possible words to the exclusion of other equally valid or apparently even more appropriate words seems to suggest implicate meanings not immediately apparent.

In the case of certain texts such as the [[Qabalah]] or [[Liber AL]] in particular, a great importance is placed on the careful wording of every verse because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay within a text.

[[Liber AL]] is a [[Class A]] document and as such is considered to be a [[Holy Books of Thelema]] and not to be changed, even to the letter. The Book even says of itself;
* "Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein." (AL I:54)

Out of a number of possible words or forms of words for the English word "will" and its archaic form "wilt" [[Liber AL vel Legis]] contains only one Greek equivalent word to the exclusion of all others. In clear formulaic definition of the lines
*“Do what thou wilt shall be the whole of the Law” (AL I:40)
*“Love is the law, love under will” (AL I:57)
[[The Book of the Law]] declares that;
*"The word of the Law is Θ ε λ η μ α" (AL I:39)

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law Θ ε λ η μ α - Thelema apart from these and other words apart from these and other words; 1. Semantics and style and 2. Numerological considerations

==Semantics and Style==

Θ ε λ η μ α is particularly used in [http://en.wikipedia.org/wiki/Koine_Greek Koine Greek] also called "Biblical" or "New Testament" Greek because it was the original language in which the New Testament was first written and was also used in the [http://en.wikipedia.org/wiki/Septuagint Septuagint] (the Old Testament in Koine Greek translated from Hebrew). It is this Greek word for "will" that is used in the Greek Bible in the context of the divine such as in the "God's will", "Thy will be done on earth as it is in heaven" and "the will of God".

This seems to reinforce that the word of the law Θ ε λ η μ α is to be taken in just such a reverent and transcendent context, higher still than even the ideas such as freedom of will and will power which are already revered in Thelema.

==Numerological Considerations (Isopsephy)==

In the Greek system of numerology [[Isopsephy]] Θ ε λ η μ α = [[93]] which has profound implications when it is considered that it shares the same numerical equivalent and therefore is in essence the same as agape - "love"

The other Greek words would of course have different values in [[Isopsephy]].

Θ ε λ η σ η Ϛ - ''thelisis'' = 460

Θ ε λ η σ η - ''thelisi'' = 260

β ο υ λ η σ Ϛ - ''boylisis'' = 788

=Justification=

The Book of the Law itself seems to advocate - or perhaps one can say demand - these careful numerological considerations;

* Divide, add, multiply and understand. (AL I:25)

Word of the Law

2009-10-22T07:05:16Z

ErisDulig: /* Semantics and Style */

==θελημα==

* ''The word of the Law is'' θελημα (AL I:39)

θελημα is a Greek word, ''thelema'' that means will.

==The Word of the Law==

[[The Book of the Law]] (technically called ''Liber Al vel Legis sub figura'' CCXX, Liber CCXX, Liber 220, or Liber Al) says that;

*''The word of the Law is'' θελημα (AL I:39)

shortly before proclaiming the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] itself;

*''Do what thou wilt shall be the whole of the Law'' (AL I:44)

and then stating that

*''Love is the Law, love under will.'' (AL I:57)

It is perhaps of import to note that the Book then says (apparently referring to the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] ''Do what thou wilt'') that;

*''thou hast no right but to do thy will.'' (AL I:42)

shortly before referring to that will as “[[pure will]]” and “perfect”. (AL I:44) The Book then seems to be asserting the ultimate nature and purity of that will;

*''The Perfect and the Perfect are one Perfect and not two; nay, are none!'' (AL I:45)

==Translation==

It is well established that θελημα, ''thelema'' means "will". However, it is worthy to note there are other Greek words that could have been used in place of ''thelema'' which, at least on the surface, would have been equally valid even in context. In the Greek language, there are a number of words such as ''thelisis'', ''thelisi'', ''boylisis'' that are perfectly valid transliterations of the English word "will", even in such phrases as "It is by the force of her will that she shall persevere!", "It is not what just she wants, but it is what she truly wills.", and "It is the King's Will".

However, by arbitrary selection or by design (human or preternatural), these other words are ''not'' used in [[The Book of the Law]], a Class A document (considered to be the most sacred of the [[Holy Books of Thelema]] and not to be changed, even to the letter) nor do they seem to be used in Thelema at all, whatever the document's class. Only the word θελημα is used and this may indicate may a deeper meaning to "the word of the Law" (AL I:39) upon which Thelema stands.

As is often the case with transliteration between languages, there is no simple or single word-to-word correlation. While in some cases and contexts the words chosen in the translation process are not crucial and there may be no single perfect word to serve the function. However, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This tends to be more significant in [http://www.sacred-texts.com/ sacred texts] in general, and most explicitly so in the case of [[the Book of the Law]].

==Significance==

In the case of certain texts such as the [[Qabalah]] for example, but more pertinently [[the Book of the Law]], a great importance is placed on the careful wording of every verse, phrase, word, letter, and style of letter because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay hidden within the text.

[[Liber AL]] (the Book of the Law) is a [[Class A]] document and as such is considered to be a [[Holy Book of Thelema]] and not to be changed, not even by one letter. The Book says of itself;

* ''Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries contained therein.'' (AL I:54)

Out of a number of possible words for the English word "will" and its archaic form "wilt" [[Liber Al vel Legis]] contains gives only one Greek equivalent word to the exclusion of all other possible candidates.

First the [[Law of Thelema]] is given;

* ''Do what thou wilt shall be the whole of the Law.'' (AL I:40)

Then it is clarified that;

* ''Love is the law, love under will.'' (AL I:57)

Then the Law is condensed down to a single word;

* ''The word of the Law is'' θελημα. (AL I:59)

This word, by the way, is the Logos of the Magus, or the ''Logos Aionos'', the word of the Aeon which ''is'' the Magus. (see [http://www.hermetic.com/crowley/aleph/index.html Liber Aleph vel CCXI - The Book of Wisdom or Folly]).

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law ==Θ ε λ η μ α ==

'''Θ ε λ η μ α''' - [[Thelema]] is one of several valid Greek words that translate into the English word "will". The Greek words ''thelisis'', ''thelisi'', ''boylisis'' and others would be valid transliterations of the word "will" in general contexts but whether by arbitrary selection or by design these words are not used in [[Liber AL vel Legis]] or in [[Thelema]]. Taking note of this may open a deeper meaning to "the word of the Law" (AL I:39) upon which [[Thelema]] is founded.

As is often the case with transliteration between languages, there is no single or simple word-to-word correlation. While in some cases and contexts the words chosen in the translating process are insignificant, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This is more significant in the case of [[sacred texts]] in which the choice of one of several possible words to the exclusion of other equally valid or apparently even more appropriate words seems to suggest implicate meanings not immediately apparent.

In the case of certain texts such as the [[Qabalah]] or [[Liber AL]] in particular, a great importance is placed on the careful wording of every verse because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay within a text.

[[Liber AL]] is a [[Class A]] document and as such is considered to be a [[Holy Books of Thelema]] and not to be changed, even to the letter. The Book even says of itself;
* "Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein." (AL I:54)

Out of a number of possible words or forms of words for the English word "will" and its archaic form "wilt" [[Liber AL vel Legis]] contains only one Greek equivalent word to the exclusion of all others. In clear formulaic definition of the lines
*“Do what thou wilt shall be the whole of the Law” (AL I:40)
*“Love is the law, love under will” (AL I:57)
[[The Book of the Law]] declares that;
*"The word of the Law is Θ ε λ η μ α" (AL I:39)

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law Θ ε λ η μ α - Thelema apart from these and other words apart from these and other words; 1. Semantics and style and 2. Numerological considerations

==Semantics and Style==

Θ ε λ η μ α is particularly used in [http://en.wikipedia.org/wiki/Koine_Greek Koine Greek] also called "Biblical" or "New Testament" Greek because it was the original language in which the New Testament was first written and was also used in the [http://en.wikipedia.org/wiki/Septuagint Septuagint] (the Old Testament in Koine Greek translated from Hebrew). It is this Greek word for "will" that is used in the Greek Bible in the context of the divine such as in the "God's will", "Thy will be done on earth as it is in heaven" and "the will of God".

This seems to reinforce that the word of the law Θ ε λ η μ α is to be taken in just such a reverent and transcendent context, higher still than even the ideas such as freedom of will and will power which are already revered in Thelema.

==Numerological Considerations (Isopsephy)==

In the Greek system of numerology [[Isopsephy]] Θ ε λ η μ α = 93 which has profound implications when it is considered that it shares the same numerical equivalent and therefore is in essence the same as agape - "love"

The other Greek words would of course have different values in [[Isopsephy]].

Θ ε λ η σ η Ϛ - ''thelisis'' = 460

Θ ε λ η σ η - ''thelisi'' = 260

β ο υ λ η σ Ϛ - ''boylisis'' = 788

Word of the Law

2009-10-22T06:58:16Z

ErisDulig: /* Significance */

==θελημα==

* ''The word of the Law is'' θελημα (AL I:39)

θελημα is a Greek word, ''thelema'' that means will.

==The Word of the Law==

[[The Book of the Law]] (technically called ''Liber Al vel Legis sub figura'' CCXX, Liber CCXX, Liber 220, or Liber Al) says that;

*''The word of the Law is'' θελημα (AL I:39)

shortly before proclaiming the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] itself;

*''Do what thou wilt shall be the whole of the Law'' (AL I:44)

and then stating that

*''Love is the Law, love under will.'' (AL I:57)

It is perhaps of import to note that the Book then says (apparently referring to the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] ''Do what thou wilt'') that;

*''thou hast no right but to do thy will.'' (AL I:42)

shortly before referring to that will as “[[pure will]]” and “perfect”. (AL I:44) The Book then seems to be asserting the ultimate nature and purity of that will;

*''The Perfect and the Perfect are one Perfect and not two; nay, are none!'' (AL I:45)

==Translation==

It is well established that θελημα, ''thelema'' means "will". However, it is worthy to note there are other Greek words that could have been used in place of ''thelema'' which, at least on the surface, would have been equally valid even in context. In the Greek language, there are a number of words such as ''thelisis'', ''thelisi'', ''boylisis'' that are perfectly valid transliterations of the English word "will", even in such phrases as "It is by the force of her will that she shall persevere!", "It is not what just she wants, but it is what she truly wills.", and "It is the King's Will".

However, by arbitrary selection or by design (human or preternatural), these other words are ''not'' used in [[The Book of the Law]], a Class A document (considered to be the most sacred of the [[Holy Books of Thelema]] and not to be changed, even to the letter) nor do they seem to be used in Thelema at all, whatever the document's class. Only the word θελημα is used and this may indicate may a deeper meaning to "the word of the Law" (AL I:39) upon which Thelema stands.

As is often the case with transliteration between languages, there is no simple or single word-to-word correlation. While in some cases and contexts the words chosen in the translation process are not crucial and there may be no single perfect word to serve the function. However, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This tends to be more significant in [http://www.sacred-texts.com/ sacred texts] in general, and most explicitly so in the case of [[the Book of the Law]].

==Significance==

In the case of certain texts such as the [[Qabalah]] for example, but more pertinently [[the Book of the Law]], a great importance is placed on the careful wording of every verse, phrase, word, letter, and style of letter because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay hidden within the text.

[[Liber AL]] (the Book of the Law) is a [[Class A]] document and as such is considered to be a [[Holy Book of Thelema]] and not to be changed, not even by one letter. The Book says of itself;

* ''Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries contained therein.'' (AL I:54)

Out of a number of possible words for the English word "will" and its archaic form "wilt" [[Liber Al vel Legis]] contains gives only one Greek equivalent word to the exclusion of all other possible candidates.

First the [[Law of Thelema]] is given;

* ''Do what thou wilt shall be the whole of the Law.'' (AL I:40)

Then it is clarified that;

* ''Love is the law, love under will.'' (AL I:57)

Then the Law is condensed down to a single word;

* ''The word of the Law is'' θελημα. (AL I:59)

This word, by the way, is the Logos of the Magus, or the ''Logos Aionos'', the word of the Aeon which ''is'' the Magus. (see [http://www.hermetic.com/crowley/aleph/index.html Liber Aleph vel CCXI - The Book of Wisdom or Folly]).

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law ==Θ ε λ η μ α ==

'''Θ ε λ η μ α''' - [[Thelema]] is one of several valid Greek words that translate into the English word "will". The Greek words ''thelisis'', ''thelisi'', ''boylisis'' and others would be valid transliterations of the word "will" in general contexts but whether by arbitrary selection or by design these words are not used in [[Liber AL vel Legis]] or in [[Thelema]]. Taking note of this may open a deeper meaning to "the word of the Law" (AL I:39) upon which [[Thelema]] is founded.

As is often the case with transliteration between languages, there is no single or simple word-to-word correlation. While in some cases and contexts the words chosen in the translating process are insignificant, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This is more significant in the case of [[sacred texts]] in which the choice of one of several possible words to the exclusion of other equally valid or apparently even more appropriate words seems to suggest implicate meanings not immediately apparent.

In the case of certain texts such as the [[Qabalah]] or [[Liber AL]] in particular, a great importance is placed on the careful wording of every verse because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay within a text.

[[Liber AL]] is a [[Class A]] document and as such is considered to be a [[Holy Books of Thelema]] and not to be changed, even to the letter. The Book even says of itself;
* "Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein." (AL I:54)

Out of a number of possible words or forms of words for the English word "will" and its archaic form "wilt" [[Liber AL vel Legis]] contains only one Greek equivalent word to the exclusion of all others. In clear formulaic definition of the lines
*“Do what thou wilt shall be the whole of the Law” (AL I:40)
*“Love is the law, love under will” (AL I:57)
[[The Book of the Law]] declares that;
*"The word of the Law is Θ ε λ η μ α" (AL I:39)

While it seems that these other Greek words can express many of the ideas of [[the Book of the Law]] quite effectively, there are two significant differences that set the actual word of the Law Θ ε λ η μ α - Thelema apart from these and other words apart from these and other words; 1. Semantics and style and 2. Numerological considerations

==Semantics and Style==

Θ ε λ η μ α is used in [http://en.wikipedia.org/wiki/Koine_Greek Koine Greek] also called "Biblical" or "New Testament" Greek because it was the original language in which the New Testament was written and was also used in the [http://en.wikipedia.org/wiki/Septuagint Septuagint] (the Koine Greek Old Testament translated from Hebrew). It is in this form of Greek that the word Thelema is used Holy Scripture in the context of the divine such as in the "God's will", "Thy will be done on earth as it is in heaven" and "the will of God".

This seems to reinforce that the word of the law Θ ε λ η μ α is to be taken in just such a reverent and transcendent context, higher still than the the ideas such as freedom of will and will power which are already revered in Thelema.

==Numerological Considerations (Isopsephy)==

In the Greek system of numerology [[Isopsephy]] Θ ε λ η μ α = 93 which has profound implications when it is considered that it shares the same numerical equivalent and therefore is in essence the same as agape - "love"

The other Greek words would of course have different values in [[Isopsephy]].

Θ ε λ η σ η Ϛ - ''thelisis'' = 460

Θ ε λ η σ η - ''thelisi'' = 260

β ο υ λ η σ Ϛ - ''boylisis'' = 788

Word of the Law

2009-10-22T06:47:31Z

ErisDulig: /* Significance */

Word of the Law

2009-10-22T06:22:04Z

ErisDulig: /* Translation */

Word of the Law

2009-10-22T06:16:35Z

ErisDulig: /* Translation */

Word of the Law

2009-10-22T06:15:02Z

ErisDulig: /* θελημα */

Word of the Law

2009-10-22T06:12:11Z

ErisDulig: /* The Word of the Law */

==θελημα==

* ''The word of the Law is'' θελημα (AL I:39)

==The Word of the Law==

[[The Book of the Law]] (technically called ''Liber Al vel Legis sub figura'' CCXX, Liber CCXX, Liber 220, or Liber Al) says that;

*''The word of the Law is'' θελημα (AL I:39)

shortly before proclaiming the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] itself;

*''Do what thou wilt shall be the whole of the Law'' (AL I:44)

and then stating that

*''Love is the Law, love under will.'' (AL I:57)

It is perhaps of import to note that the Book then says (apparently referring to the [http://www.thelemapedia.org/index.php/Law_of_Thelema Law] ''Do what thou wilt'') that;

*''thou hast no right but to do thy will.'' (AL I:42)

shortly before referring to that will as “[[pure will]]” and “perfect”. (AL I:44) The Book then seems to be asserting the ultimate nature and purity of that will;

*''The Perfect and the Perfect are one Perfect and not two; nay, are none!'' (AL I:45)

==Translation==

It is well established that θελημα, ''thelema'' means "will". However, it is worthy to note there are other Greek words that could have been used in place of ''thelema'' which, at least on the surface, would have been equally valid. In the Greek language, there are a number of words such as ''thelisis'', ''thelisi'', ''boylisis'' are a few that are perfectly valid transliterations of the English word "will", even is such phrases as "It is by the force of her will that I she shall persevere!", "It is not what she wants, but it is what she truly wills.", and "It is the King's Will".

However, by arbitrary selection or by design (human or preternatural), these other words are not used in [[The Book of the Law]], a Class A document (considered to be the most sacred of the [[Holy Books of Thelema]] and not to be changed, even to the letter) nor do they seem to be used in Thelema at all, whatever the document's class. Only the word θελημα is used and reflection on this may open a deeper meaning to "the word of the Law" (AL I:39) upon which Thelema stands.

As is often the case with transliteration between languages, there is no simple or single word-to-word correlation. While in some cases and contexts the words chosen in the translation process are insignificant, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This tends to be more significant in [http://www.sacred-texts.com/ sacred texts] in general, and most explicitly so in the case of [[the Book of the Law]].

==Significance==

In the case of certain texts such as the [[Qabalah]] for example, and in [[the Book of the Law]] for sure, a great importance is placed on the careful wording of every verse, word and letter because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay hidden within the text.

[[Liber AL]] (the Book of the Law) is a [[Class A]] document and as such is considered to be a [[Holy Book of Thelema]] and not to be changed, not even by one letter. The Book says of itself;

* ''Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries contained therein.'' (AL I:54)

Out of a number of possible words for the English word "will" and its archaic form "wilt" [[Liber Al vel Legis]] contains gives only one Greek equivalent word to the exclusion of all other possible candidates.

First the [[Law of Thelema]] is given;

* ''Do what thou wilt shall be the whole of the Law.'' (AL I:40)

Then it is clarified that;

* ''Love is the law, love under will.'' (AL I:57)

Then the Law is condensed down to a single word;

* ''The word of the Law is'' θελημα. (AL I:59)

This word, by the way, is the Logos of the Magus, or the ''Logos Aionos'', the word of the Aeon which ''is'' the Magus. (see [http://www.hermetic.com/crowley/aleph/index.html Liber Aleph vel CCXI - The Book of Wisdom or Folly]).

Word of the Law

2009-10-22T04:54:39Z

ErisDulig: /* Significance */

==θελημα==

* ''The word of the Law is'' θελημα (AL I:39)

==The Word of the Law==

[[The Book of the Law]] says that "The word of the Law is θελημα" (AL I:39) shortly before proclaiming the Law as "Do what thou wilt shall be the whole of the Law" (AL I:40) and then adding for consideration that "Love is the Law, love under will."(AL I:57). Also, the phrase "pure will" is given and is said to be in "every way perfect." (AL I:44)

==Translation==

It is well established that θελημα, ''thelema'' means "will". However, it is worthy to note there are other Greek words that could have been used in place of ''thelema'' which, at least on the surface, would have been equally valid. In the Greek language, there are a number of words such as ''thelisis'', ''thelisi'', ''boylisis'' are a few that are perfectly valid transliterations of the English word "will", even is such phrases as "It is by the force of her will that I she shall persevere!", "It is not what she wants, but it is what she truly wills.", and "It is the King's Will".

However, by arbitrary selection or by design (human or preternatural), these other words are not used in [[The Book of the Law]], a Class A document (considered to be the most sacred of the [[Holy Books of Thelema]] and not to be changed, even to the letter) nor do they seem to be used in Thelema at all, whatever the document's class. Only the word θελημα is used and reflection on this may open a deeper meaning to "the word of the Law" (AL I:39) upon which Thelema stands.

As is often the case with transliteration between languages, there is no simple or single word-to-word correlation. While in some cases and contexts the words chosen in the translation process are insignificant, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This tends to be more significant in [http://www.sacred-texts.com/ sacred texts] in general, and most explicitly so in the case of [[the Book of the Law]].

==Significance==

In the case of certain texts such as the [[Qabalah]] for example, and in [[the Book of the Law]] for sure, a great importance is placed on the careful wording of every verse, word and letter because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay hidden within the text.

[[Liber AL]] (the Book of the Law) is a [[Class A]] document and as such is considered to be a [[Holy Book of Thelema]] and not to be changed, not even by one letter. The Book says of itself;

* ''Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries contained therein.'' (AL I:54)

Out of a number of possible words for the English word "will" and its archaic form "wilt" [[Liber Al vel Legis]] contains gives only one Greek equivalent word to the exclusion of all other possible candidates.

First the [[Law of Thelema]] is given;

* ''Do what thou wilt shall be the whole of the Law.'' (AL I:40)

Then it is clarified that;

* ''Love is the law, love under will.'' (AL I:57)

Then the Law is condensed down to a single word;

* ''The word of the Law is'' θελημα. (AL I:59)

This word, by the way, is the Logos of the Magus, or the ''Logos Aionos'', the word of the Aeon which ''is'' the Magus. (see [http://www.hermetic.com/crowley/aleph/index.html Liber Aleph vel CCXI - The Book of Wisdom or Folly]).

Word of the Law

2009-10-22T04:53:36Z

ErisDulig: /* Translation */

==θελημα==

* ''The word of the Law is'' θελημα (AL I:39)

==The Word of the Law==

[[The Book of the Law]] says that "The word of the Law is θελημα" (AL I:39) shortly before proclaiming the Law as "Do what thou wilt shall be the whole of the Law" (AL I:40) and then adding for consideration that "Love is the Law, love under will."(AL I:57). Also, the phrase "pure will" is given and is said to be in "every way perfect." (AL I:44)

==Translation==

It is well established that θελημα, ''thelema'' means "will". However, it is worthy to note there are other Greek words that could have been used in place of ''thelema'' which, at least on the surface, would have been equally valid. In the Greek language, there are a number of words such as ''thelisis'', ''thelisi'', ''boylisis'' are a few that are perfectly valid transliterations of the English word "will", even is such phrases as "It is by the force of her will that I she shall persevere!", "It is not what she wants, but it is what she truly wills.", and "It is the King's Will".

However, by arbitrary selection or by design (human or preternatural), these other words are not used in [[The Book of the Law]], a Class A document (considered to be the most sacred of the [[Holy Books of Thelema]] and not to be changed, even to the letter) nor do they seem to be used in Thelema at all, whatever the document's class. Only the word θελημα is used and reflection on this may open a deeper meaning to "the word of the Law" (AL I:39) upon which Thelema stands.

As is often the case with transliteration between languages, there is no simple or single word-to-word correlation. While in some cases and contexts the words chosen in the translation process are insignificant, in certain cases and contexts the words that are chosen in the translation and the nuances implied may be worth consideration. This tends to be more significant in [http://www.sacred-texts.com/ sacred texts] in general, and most explicitly so in the case of [[the Book of the Law]].

==Significance==

In the case of certain texts such as the [[Qabalah]] for example, and in [[the Book of the Law]] for sure, a great importance is placed on the careful wording of every verse, word and letter because such texts carry complex, interrelated, multi-layered, and even numerological meanings that depend not only on strict adherence to the exact wording employed but also upon the realization of where and why such revelations lay hidden within the text.

[[Liber AL]] (the Book of the Law) is a [[Class A]] document and as such is considered to be a [[Holy Book of Thelema]] and not to be changed, not even by one letter. The Book says of itself;

* ''Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries contained therein.'' (AL I:54)

Out of a number of possible words for the English word "will" and its archaic form "wilt" [[Liber Al vel Legis]] contains gives only one Greek equivalent word to the exclusion of all other possible candidates.

First the [[Law of Thelema]] is given;

* ''Do what thou wilt shall be the whole of the Law.'' (AL I:40)

Then it is clarified that;

* ''Love is the law, love under will.'' (AL I:57)

Then the Law is condensed down to a single word;

* ''The word of the Law is'' θελημα. (AL I:59)

This word, by the way, is the Logos of the Magus, or the ''Logos Aionos'', the word of the Aeon which is the Magus. (see [http://www.hermetic.com/crowley/aleph/index.html Liber Aleph vel CCXI - The Book of Wisdom or Folly]).

Word of the Law

2009-10-22T04:14:59Z

ErisDulig: /* θελημα */

Law of Thelema

2009-10-22T04:13:10Z

ErisDulig: /* The Nature of the Law */

The Law of Thelema is;

"Do what thou [[True Will|wilt]] shall be the whole of the Law." (AL I:40)

which is to be considered to be complimented by;

"Love is the Law, love under will" (AL I:57)

==Will==

"The Word of the Law is θελημα" (AL I:39)

[http://www.thelemapedia.org/index.php/93 θελημα], Thelema means will.

The word of the Law is Thelema or will. It is essential to understand that in Thelema, the concept of will is used in a much more specified sense than how the word is normally used in general society. In Thelema, the word Will (often capitalized) pertains to what one may think of as the "higher will". In Thelema, the Will is not a series of desires, wishes and whims, but rather something singular and pure. It is what unites the self with the universe. Though the phrase does not appear in [[the Book of the Law]] itself, in many other Thelemic books, the phrase [[True Will]] is used to keep this in mind.

The alternate phrase "[[Pure Will]]" is used in the Book of the Law and is referred to as being "in every way perfect." (AL I:44)

Reinforcing the idea that this [[Pure Will]] unites the self with the not self, the following line of the Book says;

"The Perfect and the Perfect are one Perfect and not two" (AL I:45)

==θελημα, Thelema==

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature.

==Will, Not Whim==

* ''thou hast no right but to do thy will.'' (AL I:42)

Both within The Book of the Law and in other Thelemic texts it is made abundantly clear that the Law of Thelema is by no means an advocacy for "doing whatever you want" - as if this would be the inevitable reaction to the lack of moral authority and divine enforcement in the age where Nietzsche tells us that God is dead.

Adherence to the Law of Thelema - "Do what thou wilt" - actually requires a commitment to strict personal integrity, effort and discipline, that of finding and living one's True Will. This can be understood deeper by consulting the sections on [[True Will]], [[Pure Will]] and by consideration of the quotes below.

* ''From these considerations it should be clear that “Do what thou wilt” does not mean “Do what you like.” It is the apotheosis of Freedom; but it is also the strictest possible bond.''

* ''Do what thou wilt—then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will; but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.'' - Liber II : The Message of the Master Therion.

==The Word of the Law==

"The Word of the Law is θελημα" (AL I:39)

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature. Just as with the True Will, with Agape we see the theme of uniting.

==The Nature of the Law==

"[http://www.thelemapedia.org/index.php/93 Love] is the law, love under [http://www.thelemapedia.org/index.php/93 will]." (AL I:57)

*''Herein is an Arcanum concealed, for in the Greek language Αγαπη, love, is of the same numerical value as θελημα, Will. By this we understand that the Universal Will is of the nature of Love.'' [http://www.hermetic.com/crowley/libers/lib150.html Liber CL De Lege Libellum]

This numerical value in [[Isopsephy]] (Greek numerology) is [[93]].

Also, consider that in Thelema, a [[magus]] utters the word of his [[aeon]] and as the [[Logos]] of the [[Aeon]] is the word; in the case of the Master Therion (Aleister Crowley as a Magus) that word is θελημα, Will. (see [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion] )

Consider Chapter 61 : On the Magi of the A.'.A.'. in Whom the Word Takes Flesh in Liber Aleph vel CXI : The Book of Wisdom or Folly

* ''He then is called the Logos, or'' Logos Aionos, ''that is to say, the Word of the AEon or Age, because He is verily That Word.''

I conjunction, consider [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus] where the Master Therion utters,
*''And the Magus is Love''.

It follows that if the Magus is Thelema (Will) and the Magus is Agape (Love) then in essence the nature of the Law is Love.

==The Law==

Once the above is understood, the '''Law of Thelema''' can be more simply restated;

* ''Do what thou wilt shall be the whole of the Law'' (AL I:40)

means that one does their True Will and all other issues theoretically fail to arise. Hence,

* ''Do that, and no other shall say nay.'' (AL I:43)

==Fulfilling the Law==

To live the Law of Thelema;

*''Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace.
*''Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God's will, Thou art That''. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion]
''

== References ==

* Crowley, Aleister. (1997). ''The Book of the Law [Liber AL vel Legis]''. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1919). ''The Law of Liberty [Liber CL לענ De Lege Libellum]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus]

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Mater Therion]

[[Category:Αγαπη]] [[Category:θελημα]]
[[Category:Thelema]] [[Category:Love]] [[Category:The Law of Liberty]]

Law of Thelema

2009-10-22T04:09:32Z

ErisDulig: /* The Nature of the Law */

The Law of Thelema is;

"Do what thou [[True Will|wilt]] shall be the whole of the Law." (AL I:40)

which is to be considered to be complimented by;

"Love is the Law, love under will" (AL I:57)

==Will==

"The Word of the Law is θελημα" (AL I:39)

[http://www.thelemapedia.org/index.php/93 θελημα], Thelema means will.

The word of the Law is Thelema or will. It is essential to understand that in Thelema, the concept of will is used in a much more specified sense than how the word is normally used in general society. In Thelema, the word Will (often capitalized) pertains to what one may think of as the "higher will". In Thelema, the Will is not a series of desires, wishes and whims, but rather something singular and pure. It is what unites the self with the universe. Though the phrase does not appear in [[the Book of the Law]] itself, in many other Thelemic books, the phrase [[True Will]] is used to keep this in mind.

The alternate phrase "[[Pure Will]]" is used in the Book of the Law and is referred to as being "in every way perfect." (AL I:44)

Reinforcing the idea that this [[Pure Will]] unites the self with the not self, the following line of the Book says;

"The Perfect and the Perfect are one Perfect and not two" (AL I:45)

==θελημα, Thelema==

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature.

==Will, Not Whim==

* ''thou hast no right but to do thy will.'' (AL I:42)

Both within The Book of the Law and in other Thelemic texts it is made abundantly clear that the Law of Thelema is by no means an advocacy for "doing whatever you want" - as if this would be the inevitable reaction to the lack of moral authority and divine enforcement in the age where Nietzsche tells us that God is dead.

Adherence to the Law of Thelema - "Do what thou wilt" - actually requires a commitment to strict personal integrity, effort and discipline, that of finding and living one's True Will. This can be understood deeper by consulting the sections on [[True Will]], [[Pure Will]] and by consideration of the quotes below.

* ''From these considerations it should be clear that “Do what thou wilt” does not mean “Do what you like.” It is the apotheosis of Freedom; but it is also the strictest possible bond.''

* ''Do what thou wilt—then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will; but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.'' - Liber II : The Message of the Master Therion.

==The Word of the Law==

"The Word of the Law is θελημα" (AL I:39)

θελημα is one of a number of Greek words that translates into English as the word "will". This exact Greek word (to the exclusion of the other candidates in Greek) seems to have intentionally been given as the [[Word of the Law]] in [[Book of the Law]] because only this word in Greek numerology or [[Isopsephy]] yields a value of [[93]] which seems highly significant when one considers that Αγαπη - ''agape'', the Greek word for a transcendent love (as opposed to eros, a sexual love) shares the same numeric value. In Isopsephy and indeed in Thelema this indicates that the two ideas θελημα, Thelema and Αγαπη, agape share the same essence or nature. Just as with the True Will, with Agape we see the theme of uniting.

==The Nature of the Law==

"[http://www.thelemapedia.org/index.php/93 Love] is the law, love under [http://www.thelemapedia.org/index.php/93 will]." (AL I:57)

*''Herein is an Arcanum concealed, for in the Greek language Αγαπη, love, is of the same numerical value as θελημα, Will. By this we understand that the Universal Will is of the nature of Love.'' [http://www.hermetic.com/crowley/libers/lib150.html Liber CL De Lege Libellum]

This numerical value in [[Isopsephy]] (Greek numerology) is [[93]].

Also, consider that in Thelema, a [[magus]] utters the word of his [[aeon]] and as the [[Logos]] of the [[Aeon]] is the word; in the case of the Master Therion (Aleister Crowley as a Magus) that word is θελημα, Will. (see [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion] )

* ''He then is called the Logos, or'' Logos Aionos, ''that is to say, the Word of the AEon or Age, because He is verily That Word.'' Liber Aleph vel CXI : The Book of Wisdom or Folly

I conjunction, consider [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus] where the Master Therion utters,
*''And the Magus is Love''.

It follows that if the Magus is Thelema (Will) and the Magus is Agape (Love) then in essence the nature of the Law is Love.

==The Law==

Once the above is understood, the '''Law of Thelema''' can be more simply restated;

* ''Do what thou wilt shall be the whole of the Law'' (AL I:40)

means that one does their True Will and all other issues theoretically fail to arise. Hence,

* ''Do that, and no other shall say nay.'' (AL I:43)

==Fulfilling the Law==

To live the Law of Thelema;

*''Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace.
*''Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God's will, Thou art That''. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Master Therion]
''

== References ==

* Crowley, Aleister. (1997). ''The Book of the Law [Liber AL vel Legis]''. York Beach, Me. : S. Weiser.

* Crowley, Aleister. (1919). ''The Law of Liberty [Liber CL לענ De Lege Libellum]'' in (1991) The Equinox vol III no 10. York Beach, Me. : S. Weiser.

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib1.htm Liber I : The Book of the Magus]

* Crowley, Aleister. [http://www.sacred-texts.com/oto/lib2.htm Liber II : The Message of the Mater Therion]

[[Category:Αγαπη]] [[Category:θελημα]]
[[Category:Thelema]] [[Category:Love]] [[Category:The Law of Liberty]]

True Will

2009-10-22T02:12:34Z

ErisDulig: /* True Will */

{{93}}

==Intro==

The phrase "True Will" is often used to indicate the specific and essential meaning of the concept of Will in Thelema, especially as in the [[Law of Thelema]] - "Do what though wilt, shall be the whole of the Law" (AL I:40) as opposed to the more general meaning of the word as it is used outside of Thelemica.

== True Will==

The phrase "True Will" does not appear in [[the Book of the Law]] however the phrase "[[Pure will]]" does (CCXX I:44) and for all intents and purposes the two are synonymous. Crowley's various commentaries on the Book routinely use the phrase "True Will" rather than "Pure will", but the two are equivalent.

The concept postulates that each individual has a unique and incommensurable inherent nature (which is identical to their "destiny") that determines their proper course in life, that is the mode of action that unites their purest personal will with the postulated course that preexists for them in the universe.

The idea is that to the extent that one is pure in their will, one is carried along effortlessly by the momentum of the universe like an expert sailor allowing the current to carry the ship along its intended course with minimal effort. To the extent that one is not pure in their will, they are tossed about aimlessly like a piece of drift wood on a stormy sea. In other words, one's effectiveness or impotence in life is determined by how purely they adhere to their True Will.

In general, it is supposed by contemporary Thelemites that no one can know the True Will of another, but in Crowley's essay "The Secret Conference" (written under the pseudonym of Gerald Aumont, and prefaced to The Heart of the Master), he suggests that a technique may (indeed, must) be devised, by which a child's True Will may be discovered at birth, or as early as possible in life, in order to permit the correct ordering of society. We can speculate that Crowley had an astrological method in mind, although subsequent historical developments may lead us to consider genomics as a better candidate for the hypothetical technique.

In Crowley's ethical treatise [http://www.scarletwoman.org/docs/docs_duty.html "Duty"], he identifies True Will with the Nature of the individual. This capitalized "Nature" may be compared with the "Perfect Nature" of earlier Gnostic systems, which was another term for the personal daimon or augoeides, usually referenced by Crowley as the [[Holy Guardian Angel]]. (For this use of the term "Perfect Nature," see Corbin's Man of Light in Iranian Sufism.)

One can say the one's True Will is pure by nature or that that their true Nature is their [[Pure Will]].

"The Message of the Master Therion" ([http://www.scarletwoman.org/docs/docs_message.html Liber II]) is a seminal document that attempts to delineate the doctrine of True Will. By reference to [http://www.hermetic.com/crowley/libers/lib913.html "Liber Thisharb"], Liber II implies a theory of metempsychosis, whereby the individual True Will is the resultant of a person's prior incarnations.

In "De Lege Libellum" ([http://www.scarletwoman.org/docs/docs_lege.html Liber CL]), Crowley defines True Will as the will which does not "rest content with things partial and transitory, but ... proceed[s] firmly to the End," and in the same passage he identifies that "End" as the destruction of oneself in Love, the uniting of the self with the not-self resulting in the loss of the sense of individuality, as if the ego is a drop of water that is united with the ocean. In one sense, the drop is lost forever. In an other sense, the drop becomes none other than the ocean itself.

==Pure Will==

Although the phrase "True Will" does not appear on [[the Book of the Law]], the phrase "[[pure will]]" does (CCXX I:44) and is referred to as being perfect (CCXX I:44-45) and "one Perfect and not two" (CCXX I:45).

==Quotations on "Pure Will" from The Book of the Law, Liber Al Vel Legis CCXX==

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

* ''The Perfect and the Perfect are one Perfect and not two; nay, are none!'' (AL I:45)

==Quotations on "True Will" from Aleister Crowley==

"The most common cause of failure in life is ignorance of one's own True Will, or of the means by which to fulfill that Will." (from ''Magick, Book 4,'' p. 127)

"A man who is doing his True Will has the inertia of the Universe to assist him." (from ''Magick, Book 4,'' p.128)

"One can not do one's True Will intelligently unless one knows what it is." (from ''Magick, Book 4,'' p.174)

"Know firmly, O my Son, that the True Will connot err; for it is thine appointed Course in Heaven, in whose Order is Perfection." (from ''Liber Aleph,'' p. 13)

"True Will should spring, a fountain of Light, from within, and flow unchecked, seething with Love, into the Ocean of Life." (from ''Little Essays Towards Truth,'' p.76)

==Relevant Topics==
*[[Thelema]]
*[[Holy Guardian Angel]]
*[[Free Will]]
*[[Pure Will]]
*[[The Great Work]]

[[Category:Thelema]]
[[Category:Thelemic terms]]

True Will

2009-10-21T23:47:32Z

ErisDulig: /* Intro */

{{93}}

==Intro==

The phrase "True Will" is often used to indicate the specific and essential meaning of the concept of Will in Thelema, especially as in the [[Law of Thelema]] - "Do what though wilt, shall be the whole of the Law" (AL I:40) as opposed to the more general meaning of the word as it is used outside of Thelemica.

== True Will==

The phrase "True Will" does not appear in [[the Book of the Law]]. Nevertheless, Crowley's various commentaries on the Book routinely postulate that each individual has a unique and incommensurable True Will that determines their proper course in life. This invention of Crowley's appears to be an attempt to explain how some actions may be wrong (or "false") when "There is no law beyond Do what thou wilt." (CCXX III:60) Actions that conform to True Will are thus considered to be correct, while willed actions that deviate from True Will may nevertheless be wrong.

In general, it is supposed by contemporary Thelemites that no one can know the True Will of another, but in Crowley's essay "The Secret Conference" (written under the pseudonym of Gerald Aumont, and prefaced to The Heart of the Master), he suggests that a technique may (indeed, must) be devised, by which a child's True Will may be discovered at birth, or as early as possible in life, in order to permit the correct ordering of society. We can speculate that Crowley had an astrological method in mind, although subsequent historical developments may lead us to consider genomics as a better candidate for the hypothetical technique.

In Crowley's ethical treatise [http://www.scarletwoman.org/docs/docs_duty.html "Duty"], he identifies True Will with the Nature of the individual. This capitalized "Nature" may be compared with the "Perfect Nature" of earlier Gnostic systems, which was another term for the personal daimon or augoeides, usually referenced by Crowley as the [[Holy Guardian Angel]]. (For this use of the term "Perfect Nature," see Corbin's Man of Light in Iranian Sufism.)

"The Message of the Master Therion" ([http://www.scarletwoman.org/docs/docs_message.html Liber II]) is a seminal document that attempts to delineate the doctrine of True Will. By reference to [http://www.hermetic.com/crowley/libers/lib913.html "Liber Thisharb"], Liber II implies a theory of metempsychosis, whereby the individual True Will is the resultant of a person's prior incarnations.

In "De Lege Libellum" ([http://www.scarletwoman.org/docs/docs_lege.html Liber CL]), Crowley defines True Will as the will which does not "rest content with things partial and transitory, but ... proceed[s] firmly to the End," and in the same passage he identifies that "End" as the destruction of oneself in Love.

==Pure Will==

Although the phrase "True Will" does not appear on [[the Book of the Law]], the phrase "[[pure will]]" does (CCXX I:44) and is referred to as being perfect (CCXX I:44-45) and "one Perfect and not two" (CCXX I:45).

==Quotations on "Pure Will" from The Book of the Law, Liber Al Vel Legis CCXX==

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

* ''The Perfect and the Perfect are one Perfect and not two; nay, are none!'' (AL I:45)

==Quotations on "True Will" from Aleister Crowley==

"The most common cause of failure in life is ignorance of one's own True Will, or of the means by which to fulfill that Will." (from ''Magick, Book 4,'' p. 127)

"A man who is doing his True Will has the inertia of the Universe to assist him." (from ''Magick, Book 4,'' p.128)

"One can not do one's True Will intelligently unless one knows what it is." (from ''Magick, Book 4,'' p.174)

"Know firmly, O my Son, that the True Will connot err; for it is thine appointed Course in Heaven, in whose Order is Perfection." (from ''Liber Aleph,'' p. 13)

"True Will should spring, a fountain of Light, from within, and flow unchecked, seething with Love, into the Ocean of Life." (from ''Little Essays Towards Truth,'' p.76)

==Relevant Topics==
*[[Thelema]]
*[[Holy Guardian Angel]]
*[[Free Will]]
*[[Pure Will]]
*[[The Great Work]]

[[Category:Thelema]]
[[Category:Thelemic terms]]