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De quodam Modo Meditationis
(Of a Certain Means of Meditation)
191
OW for the Chief of that which was granted unto
me, it was the Apprehension of those willed
Changes or Transmutations of the Mind which
lead into Truth, being as Ladders unto Heaven, or so I called
them at that Time, seeking for a Phrase to admonish the
Scribe that attended on my Words, to grave a Balustre upon
the Stele of of my Working. But I make Effort in vain, o my
Son, to record this matter in Detail; for it is the quality of the
Grass to quicken the Operation of Thought it may be
Thousandfold, and moreover to figure each Step in Images
complex and overpowering in Beauty, so that one hath no
Time wherein to conceive, much less to utter, any Word for
a Name or any of them. Also, such was the multiplicity of
these Ladders, and their Equivalence, that the Memory
holdeth no more any one of them, but only a certain
Comprehension of the Method, wordless by Reason of its
Subtilty. Now therefore must I make by my Will a Concen-tration mighty and terrible of my Thought, that I may bring
forth this Mystery in Expression. For this Method is of
Virtue and Profit, by it mayst thou come easily and with
Delight to the Perfection of Truth, it is no Odds from what
Thought thou makest the first Leap in thy Meditation, so hat
thou mayst know how every Road endeth in Monsalvat, and
the Temple of the Sangraal.
192
LI BERALEPH VEL C XI1
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Sequitur de hac re
(Further concerning this matter)
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BELIEVE generally, on Ground both of Theory and
Experience, so little as I have, that a Man must
first be initiate, and established in Our Law, before
he may use this Method. For in it is an Implication of our
Secret Enlightenment, concerning the Universe, how its
Nature is utterly Perfection. Now every Thought is a Separ-ation, and he Medicine of that is to marry Each One with its
Contradiction, as I have shewed formerly in many Writings.
And thou shalt clap the one to the other with Vehemence of
Spirit, swiftly as Light itself, that the Ecstasy be spontaneous.
So therefore it is Expedient that thou have ravelled already
in this Path of Antithesis, knowing perfectly the Answer to
every Griph or Problem, and thy Mind ready therewith. For
by the Property of this Grass all passeth with Speed
incalculable of Wit, and an Hesitation should confound thee,
breaking down thy ladder, and throwing back thy Mind to
receive Impression from Environment, as at hy first
beginning. Verily; the nature of this Method is Solution, and
the Destruction of every Complexity by Explosion of Ecstasy,
as every Element thereof is fulfilled by its Correlative, and is
annihilated (since it loseth separate Existence) in the
Orgasm that is consummated within the Bed of thy Mind.
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Sequitur de hac re
(Further concerning this matter)
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HOU knowest right well, o my Son, how a Thought
is imperfect in two Dimensions, being separate
from its Contradiction, but also constrained in its
Scope, because by that Contradiction we do not (commonly)
complete the Universe, save only that of its Discourse. Thus
if we contrast health with Sickness, we include in their
Sphere of Union no more than one Quality that may be
predicated of all Things. Furthermore, it is for the most Part
not easy to find or to formulate the true Contradiction of any
Thought as a positive Idea, but only as a Formal Negation in
vague Terms, so that he ready Answer is but the Antithesis.
Thus to ìWhiteî one putteth not the Phrase ìall that which
is not white,î for this is void, formless, neither clear, simple,
nor positive in conception; but one answereth ìBlack,î for
this hath an Image of his Significance. So the Cohesion of
Antitheticals destroyeth them only in Part, and one
becometh instantly conscious of the Residue that is unsatis-fied or unbalanced, whose Eidolon leapeth in thy Mind with
Splendour and Joy unspeakable. Let not this deceive thee,
for its Existence proveth its Imperfection, and thou must call
forth its Mate, and destroy them by Love, as with the former.
This Method is continuous and proceedeth ever from the
Gross to the Fine, and from the Particular to the General,
dissolving all Things into the One Substance of Light.
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(Conclusion concerning this Method of Holiness)
194
EARN now that Impression of Sense have Oppo-sites readily conceived, as long to short, or light to
dark; and so with Emotions and Perceptions, as
Love to Hate, or false to true; but the more violent is the
Antagonism, the more is it bound in Illusion, determined by
Relation. Thus the Word ìLongî hath no Meaning save it be
referred to a Standard; but Love is not thus obscure, because
Hate is its Twin, partaking bountifully of a Common Nature
therewith. Now, hear this; it was given unto me in my
Visions of the ?thyrs, when I was in he Wilderness of
Sahara, by Tolga, that above the Abyss, contradiction is
Unity, and that Nothing could be true save by Virtue of the
Contradiction that is contained in itself. Behold, therefore,
in this method thou shalt come presently to Ideas of this
Order, that include in themselves their own Contradiction,
and have no Antithesis. Here then is thy Lever of Antinomy
broken in thine Hand; yet, being in true Balance, thou mayst
soar, passionate and eager, from Heaven to Heaven, by the
Expansion of thine Idea, and its Exaltation, of Concentration
as thou understandest by thy Studies in The Book of the
Law, the Word thereof concerning Our Lady Nuith and
Hadith that is the Core of every Star. And this last Going
upon thy Ladder is easy, if thou be truly Initiate, for the
Momentum of thy Force in Transcendental Antithesis
serveth to propel thee, and the Emancipation from the
Fetters of Thought hat thou hast won in that Praxis of Art
maketh the Whirlpool and Gravitation of Truth of
Competence to Draw theeunto itself.
L