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1.02_-_The_Doctrine_of_the_Mystics

1.09_-_Fundamental_Questions_of_Psycho_therapy

1.15_-_The_Value_of_Philosophy

1.26_-_On_discernment_of_thoughts,_passions_and_virtues

2.06_-_The_Wand

3.00_-_Introduction

38.01_-_Asceticism_and_Renunciation

4.2.2_-_Steps_towards_Overcoming_Difficulties

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trigram

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Help or Hinder

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TERMS ANYWHERE

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   2 Aleister Crowley

NEW FULL DB (2.4M)

   2 Aleister Crowley

1:How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly.    ~ Aleister Crowley, [T5],

2:THE WAND    THE Magical Will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing.    Hence to will anything but the supreme thing, is to wander still further from it - any will but that to give up the self to the Beloved is Black Magick - yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. Further, the Self surrendered must not be less than the All-Self; one must not come before the altar of the Most High with an impure or an imperfect offering. As it is written in Liber LXV, "To await Thee is the end, not the beginning."    This training may lead through all sorts of complications, varying according to the nature of the student, and hence it may be necessary for him at any moment to will all sorts of things which to others might seem unconnected with the goal. Thus it is not "a priori" obvious why a billiard player should need a file.    Since, then, we may want "anything," let us see to it that our will is strong enough to obtain anything we want without loss of time.    It is therefore necessary to develop the will to its highest point, even though the last task but one is the total surrender of this will. Partial surrender of an imperfect will is of no account in Magick.    The will being a lever, a fulcrum is necessary; this fulcrum is the main aspiration of the student to attain. All wills which are not dependent upon this principal will are so many leakages; they are like fat to the athlete.    The majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. They have no real will, only a set of wishes, many of which contradict others. The victim wobbles from one to the other (and it is no less wobbling because the movements may occasionally be very violent) and at the end of life the movements cancel each other out. Nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. Such an one is torn limb from limb by Choronzon.    How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly.    Vigilance and courage are obviously required. I was about to add self-denial, in deference to conventional speech; but how could I call that self-denial which is merely denial of those things which hamper the self? It is not suicide to kill the germs of malaria in one's blood.    Now there are very great difficulties to be overcome in the training of the mind. Perhaps the greatest is forgetfulness, which is probably the worst form of what the Buddhists call ignorance. Special practices for training the memory may be of some use as a preliminary for persons whose memory is naturally poor. In any case the Magical Record prescribed for Probationers of the A.'.A.'. is useful and necessary.    Above all the practices of Liber III must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage.    So far it has been spoken, as it were, in the negative. Aaron's rod has become a serpent, and swallowed the serpents of the other Magicians; it is now necessary to turn it once more into a rod.    ~ Aleister Crowley, Liber ABA, Book 4, The Wand,

*** WISDOM TROVE ***

1:Environment is undoubtedly a secondary factor in the phenomena of life; it can modify in that it can help or hinder, but it can never create. ~ maria-montessori, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Environment is undoubtedly a secondary factor in the phenomena of life; it can modify in that it can help or hinder, but it can never create. ~ Maria Montessori,

2:Anytime you are in front of other people to communicate— whether it’s on a stage, in a boardroom, on a ball field, or across a coffee table—the visual impression you make will either help or hinder you. ~ John C Maxwell,

3:A well-functioning team of adequate people will complete a project almost regardless of the process or technology they are asked to use (although the process and technology may help or hinder them along the way). ~ Alistair Cockburn,

4:How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly.    ~ Aleister Crowley, [T5],

5:Congress must not do something just for the sake of doing something. We must carefully and thoughtfully consider the implications of any action and whether that action will help or hinder our ultimate mission of protecting U.S. citizens from terror. ~ Richard Burr,

6:THE WAND    THE Magical Will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing.    Hence to will anything but the supreme thing, is to wander still further from it - any will but that to give up the self to the Beloved is Black Magick - yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. Further, the Self surrendered must not be less than the All-Self; one must not come before the altar of the Most High with an impure or an imperfect offering. As it is written in Liber LXV, "To await Thee is the end, not the beginning."    This training may lead through all sorts of complications, varying according to the nature of the student, and hence it may be necessary for him at any moment to will all sorts of things which to others might seem unconnected with the goal. Thus it is not "a priori" obvious why a billiard player should need a file.    Since, then, we may want "anything," let us see to it that our will is strong enough to obtain anything we want without loss of time.    It is therefore necessary to develop the will to its highest point, even though the last task but one is the total surrender of this will. Partial surrender of an imperfect will is of no account in Magick.    The will being a lever, a fulcrum is necessary; this fulcrum is the main aspiration of the student to attain. All wills which are not dependent upon this principal will are so many leakages; they are like fat to the athlete.    The majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. They have no real will, only a set of wishes, many of which contradict others. The victim wobbles from one to the other (and it is no less wobbling because the movements may occasionally be very violent) and at the end of life the movements cancel each other out. Nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. Such an one is torn limb from limb by Choronzon.    How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly.    Vigilance and courage are obviously required. I was about to add self-denial, in deference to conventional speech; but how could I call that self-denial which is merely denial of those things which hamper the self? It is not suicide to kill the germs of malaria in one's blood.    Now there are very great difficulties to be overcome in the training of the mind. Perhaps the greatest is forgetfulness, which is probably the worst form of what the Buddhists call ignorance. Special practices for training the memory may be of some use as a preliminary for persons whose memory is naturally poor. In any case the Magical Record prescribed for Probationers of the A.'.A.'. is useful and necessary.    Above all the practices of Liber III must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage.    So far it has been spoken, as it were, in the negative. Aaron's rod has become a serpent, and swallowed the serpents of the other Magicians; it is now necessary to turn it once more into a rod.    ~ Aleister Crowley, Liber ABA, Book 4, The Wand,

   2 Integral Yoga
   1 Psychology
   1 Occultism


   2 Sri Aurobindo
   2 Aleister Crowley


   2 Liber ABA

1.02 - The Doctrine of the Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga   The soul of man is a world full of beings, a kingdom in which armies clash to Help or Hinder a supreme conquest, a house where the gods are our guests and which the demons strive to possess; the fullness of its energies and wideness of its being make a seat of sacrifice spread, arranged and purified for a celestial session.   Such are some of the principal images of the Veda and a very brief and insufficient outline of the teaching of the Forefa thers. So understood the Rig Veda ceases to be an obscure, confused and barbarous hymnal; it becomes the high-aspiring Song of Humanity; its chants are episodes of the lyrical epic of the soul in its immortal ascension.

1.09 - Fundamental Questions of Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology   in sublimationvalue-categories that are supposed to Help or Hinder the   work of fitting the tendencies revealed by the analysis of the unconscious

1.15 - The Value of Philosophy, #The Problems of Philosophy, #Bertrand Russell, #Philosophy   Apart from its utility in showing unsuspected possibilities, philosophy has a value--perhaps its chief value--through the greatness of the objects which it contemplates, and the freedom from narrow and personal aims resulting from this contemplation. The life of the instinctive man is shut up within the circle of his private interests: family and friends may be included, but the outer world is not regarded except as it may Help or Hinder what comes within the circle of instinctive wishes. In such a life there is something feverish and confined, in comparison with which the philosophic life is calm and free. The private world of instinctive interests is a small one, set in the midst of a great and powerful world which must, sooner or later, lay our private world in ruins. Unless we can so enlarge our interests as to include the whole outer world, we remain like a garrison in a beleagured fortress, knowing that the enemy prevents escape and that ultimate surrender is inevitable. In such a life there is no peace, but a constant strife between the insistence of desire and the powerlessness of will. In one way or another, if our life is to be great and free, we must escape this prison and this strife.   One way of escape is by philosophic contemplation. Philosophic contemplation does not, in its widest survey, divide the universe into two hostile camps--friends and foes, helpful and hostile, good and bad--it views the whole impartially. Philosophic contemplation, when it is unalloyed, does not aim at proving that the rest of the universe is akin to man. All acquisition of knowledge is an enlargement of the Self, but this enlargement is best attained when it is not directly sought. It is obtained when the desire for knowledge is alone operative, by a study which does not wish in advance that its objects should have this or that character, but adapts the Self to the characters which it finds in its objects. This enlargement of Self is not obtained when, taking the Self as it is, we try to show that the world is so similar to this Self that knowledge of it is possible without any admission of what seems alien.

1.26 - On discernment of thoughts, passions and virtues, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset   Instruction in childhood, education, studies, when we come of age either Help or Hinder us in virtue and in the monastic way of life.   Angels are a light for monks, and the monastic life is a light for all men. Therefore let monks strive to become a good example in everything, giving no occasion of stumbling in anything1 in all their works and words. For if the light becomes darkness, how much darker will be that darkness, that is, those living in the world.

2.06 - The Wand, #Liber ABA, #Aleister Crowley, #Philosophy   8:How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they Help or Hinder the main purpose, and treated accordingly.   9:Vigilance and courage are obviously required. I was about to add self-denial, in deference to conventional speech; but how could I call that self-denial which is merely denial of those things which hamper the self? It is not suicide to kill the germs of malaria in one's blood.

3.00 - Introduction, #Liber ABA, #Aleister Crowley, #Philosophy   the world; how other countries may Help or Hinder it. It must then   destroy in itself any elements discordant with its destiny. Lastly, it

38.01 - Asceticism and Renunciation, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen    In the Gita, Sri Krishna has time and again directed Arjuna not to follow asceticism. Why? He admits the virtue of Sannyasa and yet, in spite of the repeated questionings of Arjuna overwhelmed as he was with the spirit of asceticism, abnegation and altruism, Sri Krishna never withdrew his injunctions with regard to the path of action. Arjuna asked, "If desireless Intelligence, founded in Yoga, is greater than karma, then why do you engage me in this terrible work of slaying my elders?" Many have repeated the question of Arjuna, some even have not hesitated to call him the worst Teacher, one who shows the wrong way. In answer, Sri Krishna has explained that renunciation is greater than asceticism, to remember God and do one's appointed work without desire is far greater than freedom to do as one likes. Renunciation means renunciation of desire, renunciation of selfishness. And to learn that renunciation one need not take refuge in solitude. That lesson has to be learnt through work in the field of work; work is the means to climb upon the path of yoga. This world of varied play has been created for the purpose .of bringing delight to its creatures. It is not God's purpose that this game of delight should cease. He wants the creatures to become his comrades and playmates, to flood the world with delight. We are in the darkness of ignorance; that is because, for the sake of the play the Lord has kept himself aloof and thus surrounded himself with obscurity. Many are the ways fixed by him which, if followed would take one out of the darkness, bring him into God's company. If anyone is not interested in the play and desires rest, God will fulfil his desire. But if one follows His way for His sake, then God chooses him, in this world or elsewhere as His fit playmate. Arjuna was Krishna's dearest comrade and playmate, therefore he received the teaching of the Gita's supreme secret. What that supreme secret is I tried to explain in a previous context. The Divine said to Arjuna, "It is harmful to the world to give up work, to give up work is the spirit of asceticism. And an asceticism without renunciation is meaningless. What one gains by asceticism one gains also by renunciation, that is to say, the freedom from Ignorance, equanimity, power, delight, union with Sri Krishna. Whatever the man worshipped by all does, people take that as the ideal and follow it. Therefore, if you give up work through asceticism, all will follow that path and bring about the confusion of social values, and the reign of the wrong law. If you give up the desire for the fruit of action and pursue man's normal law of life, inspire men to follow each his own line of activity, then you will unite with my Law of life and become my intimate friend." Sri Krishna explains furthermore that the rule is to follow the right path through works and finally at the end of the path attain quietude, that is to say, renounce all sense of being the doer. But this is not renunciation of work through asceticism, this is to give up all vital urge to action involving immense labour and effort through the rejection of egoism and through union with the Divine - and transcending all gun as, to do works as an instrument impelled by His force. In that state it is the permanent consciousness of the soul that he is not the doer, he is the witness, part of the Divine; it is the Divine Power that works through his body created for action by his own inner law of being. The soul is the witness and enjoyer, Nature is the doer, the Divine is the giver of sanction. The being so illumined does not seek to Help or Hinder any work that the Divine Power undertakes. Submitted to the Shakti, the body and mind and intellect engage themselves in the work appointed by God. Even a terrible massacre like that of Kurukshetra cannot stain a soul with sin if it is sanctioned by God, if it occurs in the course of the fulfilment of one's own dharma (Inner Law), but only a few can attain to this knowledge and this goal. It cannot be the law of life for the common man. What then is the duty for the common wayfarers? Even for them the knowledge that He is the Lord, I am the instrument is to a certain extent within their reach. Through this knowledge to remember always the Divine and follow one's inner law of life is the direction that has been given.    "Better is one's own law of works, swadharma, though in itself faulty, than an alien law well wrought out; death in one's own law of being is better, perilous is it to follow an alien law."1

4.2.2 - Steps towards Overcoming Difficulties, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga   You should not be so dependent on outward things; it is this attitude that makes you give so excessive an importance to circumstances. I do not say that circumstances cannot Help or Hinder but they are circumstances, not the fundamental thing which is in ourselves, and their help or their hindrance ought not to be of primary importance. In Yoga, as in every great or serious human effort, there is always bound to be an abundance of adverse interventions and unfavourable circumstances which have to be overcome. To give them too great an importance increases their importance and their power to multiply themselves, gives them, as it were, confidence in themselves and the habit of coming. To face them with equanimityif one cannot manage a cheerful persistence against them of confident and resolute willdiminishes on the contrary their importance and effect and in the end, though not at once, gets rid of their persistence and recurrence. It is therefore a principle in Yoga to recognise the determining power of what is within us for that is the deeper truthto set that right and establish the inward strength as against the power of outward circumstances. The strength is thereeven in the weakest; one has to find it, to unveil it and to keep it in front throughout the journey and the battle.   ***