December 8, 2015 TOLS

Do what thou wilt shall be the whole of the Law.

Years ago, I had an intense, hours-long conversation with a friend in her kitchen, about why Hadit is not the Holy Guardian Angel. That it took so much effort  shows I was muddled too.

Says verse two of the Hadit chapter of the Book of the Law: “I Hadit am the complement of Nu my bride. I am not extended, and Khabs is the name of my House.” From which, some of us assume Hadit is the Khabs, the Star that is the absolute centre of beingness in each of us. As it is – ultimately. But ‘ultimately’ comes at the end of the story, not the beginning or the middle.

Crowley’s definition of Hadit is that it is “the ubiquitous point of view.” That’s a blessedly concise definition.

Look at what you’re aware of right now. It might be these words I’ve written, or it might be sounds coming from nearby. You might be reading this on a bus, so your attention keeps deflecting to the distractions of motion and the presence of others. You might disagree with what I’ve said, so that while you’re intermittently reading this, your actual point of view, the object of your attention, is your own existing thoughts, or the person who first told you otherwise.

Hadit constantly shifts, which is why so much emphasis is placed in the training system on dharana, attention or mindfulness. One-pointedness of mind is the necessary precursor to Knowledge and Conversation, just as scatteredness of thought leads away from it.

The second chapter of Liber AL, which is Hadit’s, is on the surface cold-hearted and brutal. As the infamous verse 21 says, “We have nothing with the outcast and the unfit: let them die in their misery: For they feel not. Compassion is the vice of kings: stamp down the wretched & the weak: this is the law of the strong: this is our law and the joy of the world.”

Crowley concluded that much of this stuff is about the internal process of mind-development. If we truly have nothing with the outcast and unfit, then we can ignore them as they beg for spare change or pity. (Which is a topic for another post). But since the real opponent, always, is what’s inside of us, that’s the weakness and wretchedness we have to address, and continually so. “Ye are against the people, O my chosen!” (v. 25). The ‘people’ – the endless churnings within mind, as well as the social attitudes we all experience and internalise – won’t go away, and when we drop our guard, they’ll still form the default positions for our personal mental structures. Mental vigilance is an increasing need as we go deeper into the Great Work, and we begin to recognise the outlines of the deeper landscapes of the roots of mind.

Hadit, while constantly “following the love of Nu in the starlit heaven,” is also looking for love in all the wrong places. “Yet she shall be known & I never.” (Verse four). Why? Because when we try to look at Hadit, we’re looking at ourselves holding onto a very recent memory of beholding something. Hadit in that moment is looking for Hadit-of-half-a-second-ago.

Sometimes (this morning, for instance), in the breath exercise I do, I’ll find myself Hadit-watching in this ridiculous fashion. Today there was a Christmas song I heard in the supermarket yesterday; attention on a former friend, wondering what was happening to her; an urgent awareness of an old shoulder injury causing my upper arm muscles to contract; and the odd dripping sound from my neighbour’s bathroom that somehow echoes in my temple but nowhere else in the apartment. Almost anything – an extra noisy or energetic in-breath, for example – can trigger a response from the vast repository of jumbled data I have in my brain. ‘My’ Hadit seeks constantly. Not just for thoughts, but for any kind of emotional feed-in, rather than the shutdown of mental activity I’m aiming for. It views absence of feeling as death, or at least severe mental malnutrition.

Almost all our Hadit-ing is connected to what we conventionally call the mundane ego, with its (supposed) intellect and its vast grab-bag of miscellaneous memories. Magick, revising Crowley’s famous dictum, could well be redefined as the art and science of producing inner silence in conformity with will: or, “Shut the hell up shall be the whole of the Law.”

When Hadit does focus on higher / greater / more-mind-stunning things, and in consequence actually does follow the love of Nu, then of course the entire game shifts. Dhyana, the intensely here-and-now, sacred-time state that dharana leads to, is a necessary condition for K&C. With dhyana, Hadit is so still in focus that there’s no seeking for anything but Nuit. Ra-Hoor-Khuit, the grand archetype of the HGA in this Aeon, is the ‘child’ of this mystical joining, and with His emergence, everything becomes different.

Ultimately, as noted at the start, Hadit is, or is within, the Star at the core of each of us. Presumably, an Ipsissimus knows or ‘achieves’ Hadit, since in Kether all dualities resolve themselves, and both the ‘house’ and its inhabitant are simultaneously Khabs, the Star. Any Ipsissimae reading this blog are welcome to write and expand on this point.

Meantime, I think I finally wrapped up that kitchen conversation from years ago.

Love is the law, love under will,

Edward Mason

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Comments (3)

  1. Tidah SumissispI

    Under the assumption that you cannot shut off your eyes, there will always be tactile information coming in.

    In Liber Samekh for the invocation of Fire the practicioner cries out:
    “Thou, the Savior!”
    “Silence! Give me Thy Secret!”
    “Satan, though Eye, thou Lust!”

    In Franz Bardon’s ‘Questions & Answers and the Great Arcanum’, the Fire element (Yod) is given the attributes of: Omnipotence, and all-encompassing energy (will). The organ of perception is the Eye.

    Let’s assume Binah is Hypnosis, as I’ve heard that before somewhere.

    Rabbi Akiva wrote the Maaseh Merkava, or (The Way of the Chariot) – note the Chariot Qabalah placement from Binah to Geburah. Akiva’s method consisted of creating visual images of heavenly places, whose purpose was to induce meditation and through it closeness to the divine. He exhorted his students not to succumb to hallucinations or lose their grasp on reality.

    Ein Sof – infinity.

    Ein Sof introduced as God by Isaac the Blind.

  2. TOLS

    As I’ve said before, the sephirah Binah has NOTHING to do with hypnosis. It’s an absurd observation.

    Edward Mason

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