Very old so can be bought quite cheaply…. What a long read It’s taken me months! I have 180 notes and highlights for the 937 pages. The book was a mixture of boring and over my head, interesting and provocative. It’s hard not to pay attention when he’s describing Yeats as “lank” and “dishevelled”, or his process and results when he aimed to achieve invisibility… I’m not sure what I think of him after reading all that. He is supremely arrogant and pretentious, annoying and quite boring. But despite my personal antipathy towards the man there is something which seems quite new about his works. Perhaps he is (in his own words) the first magus to be made for quite a while
(comments on religion)
The fundamental weakness of Buddhism is that it fails to atain the indifference of Lao-Tzu. Buddha wails for Nibbana as the sole refuge from sorrow; Lao-Tzu despises sorrow as casually as he despises happiness and is content to react equably to every possible impression.
…
The Buddha took the last logical step, rejected Brahman as a mere meta- physical tigment and replaced the idea of union with him by that of absorp- tion in Nibbana, a state of cessation pure and simple. This is certainly a step forward; but it still throws no light on the subject of how things came to be such that only cessation can relieve their intolerable sorrow; though it is clear enough that the nature of any separate existence must be imperfection. The Buddha impudently postulates `Mara` as the maker ofthe whole illusion, without attempting to assign a motive for his malice or a means by which he could gratify it, Incidentally, his `existence in itself ’ is the whole ofthe evil Mara, which is just as impertinent a postulate as any ofthe uncreated creators and uncaused causes of other religions. Buddhism does not destroy the philo- sophical dilemma. Buddhals statement that the fundamental error is ignorance is as arbitrary, aher all, as Milton`s that it was pride, Either quality implies a host of others, all equally inconceivable as arising in a homogeneous state either of bliss or nonentity.
(supreme arrogance)
He bore on his body the three most important distinguishing marks of a Buddha. He was tongue-tied, and on the second day of his incarnation a surgeon cut the fraenum linguae. He had also the characteristic membrane, which necessitated an operation for phimosis SOITIC three lustres later.” Lastly, he had upon the centre of his heart four hairs curling from left to right in the exact form of a Swastika.
…
The Patriot Bottomley is in error, I pray that he may pardon me if I indicate it. It is his kindness to me which seeks to Hatter me unduly when he says that l took honours from Cambridge. Posterity will understand, on the contrary, that Cambridge has taken fresh honours from me. Nay, Patriot though thou be, Horatio, it is human to err. Homer and Jupiter have been known to nod. The Patriot Bottomley makes a worthy third to these. But I did not even take the poll degree at Cambridge. I am an undergraduate of Trinity College. But I am a life member of that college; so much so, that when the junior Dean attempted to prevent me from exercising my right to walk into its courts, I confronted him at the door of the chapel and called him a coward and a liar to his face. To rebuke the authorities of one’s college is a distasteful duty; one too often imposed upon the modern undergraduate. But there is in me Roman virtue and I never shrink from a moral obligation.
…
It was given me during these days to experience fully once more every incident in my initiation, so that I might describe them while still white-hot with their wonder. It is this that assures me that this [my] poem is unique of its kind. Its only rival is the Bhagavad—Gita, which, despite its prolixity, confines its ardour to Vishvarupa-darshana.
(complete misogyny even whilst claiming to be feminist)
Women, like all moral inferiors, behave well only when treated with firmness, kindness and justice. They are always on the look—out to detect wavering or irritation in the master; and their one hope is to have a genuine grievance to hug. When trouble is not suppressed permanently by a little friendly punishment, it is a sign that the virtue has gone out of the master. When the suffragette went from worse to worse and made severity itself inhuman and useless, it did not prove in the least that woman had altered from the days of the jungle, but that industrialism and piety had sapped the virtue of the male. Rome did not fall because the Germans and the Gauls had in any way improved; they were just the same and could be beaten by the same tactics and weapons as in the earliest centuries. But Christianity had eaten the heart out of Rome. The manly virtues and the corresponding womanly virtues, one of which is recognition of the relation between the sexes, had been corrupted by slave morality.
(In agreement with Nietzsche and (in my opinion) objectivism)
There is no need to develop the ethics of Thelema in detail, for everything springs with absolute logic from the singular principle, `Do what thou wilt shall be the whole of the Iaw.` Or, to put it another way, 'There is no law beyond Do what thou wilt.° And, `Thou hast no right but to do thy will…
We have a sentimental idea of self-sacrifice, the kind which is most esteemed by the vulgar and is the essence of popular Christianity. lt is the sacrifice of the strong to the weak. This is wholly against the principles of evolution. Any nation which does this systematically on a sufficiently large scale, simply destroys itself The sacrifice is in vain; the weak are not even saved…
But when security became general through the operation of altruism the most degenerate of the people were often the offspring of the strongest. The Book of the Law regards pity as despicable. The reason is partly indicated in the above paragraph. But further, to pity another man is to insult him. He also is a star, ‘one, individual and eternal`.