27 December (Hadit) Liber CCXX, 2:48-49
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(v. 114) 48. Pity not the fallen! I never knew them. I am not for them. I console not: I hate the consoled & the consoler.
(v. 115) 49. I am unique & conqueror. I am not of the slaves that perish. Be they damned & dead! Amen. [This is of the 4: there is a fifth who is invisible, & therein am I as a babe in an egg.] -
@CCXX said
"(v. 114) 48. Pity not the fallen! I never knew them. I am not for them. I console not: I hate the consoled & the consoler."
This is the Chesed verse within the Lamed set of verses. It is a commentary on true compassion from the perspective of judgment.
This continues the theme that occupies much of this chapter. An important feature of Hadit’s message is the doctrine of strength, the fostering of fitness and eradication of weakness by letting the forms of weakness die off.
This doctrine can never be understood correctly by those to whom these forms are the prevalent reality. A person - persona, personality - is just a casing for the Star within it. This chapter is spoken from the perspective of Hadit, the essential and unextended Center, and therefore addresses the reality of the spiritual center of each of us.
The utter destruction - de-structuring - of a "person" leaves the Star unharmed. It is immortal, invulnerable. From Hadit’s perspective, evolution is fostered by letting failed and fallen forms self-destruct. On that plane of vision, this is the only true compassion.
We begin to run into trouble, however, when we try to bridge the planes and apply this transcendental Wisdom to our workaday lives. To get to the point: Just how are we to treat other people? The final answer is necessarily given in the tetralogism, “Do what thou wilt,” especially through the filter of its corollary, “Love under will.” Very good. We are to act consistently with the kind of beings we truly are, rather than apply some arbitrary morality; and we are necessarily to act with the realization that we are inherently one with each other.
How does this translate into behavior in the present situation? In other words, what kind of beings are we truly? I think this is the very question that Hadit, the deep center of our common being, is answering for us here. The first step is to realize that no one answer applies in every situation. Ethics are necessarily situational, if all pertinent factors are to be considered in each instance. The second step is to realize that the most complete love for another Star is not always served by supporting or tolerating the structure or form or pattern they have created. This is more popularly seen in the recognition that we can love a person without accepting their behavior The third step is to realize that, in any case, pity accomplishes nothing. It just wastes your energy and rewards the other person with secondary gain for their failure. Either do something substantial to help, or mind your own business! And if the support given is merely verbal, do not coddle them. Speak truth. Create a context in which their strength can flourish. But do not accept, encourage, support, or tolerate their continuing a pattern that weakens them. It is far better, given your own nature, simply to leave before doing that!
I repeat: “the fallen” are but shells, the husks of Stars.
“Hate” is the complement of love. Both love and hate are a form of passion. We cannot be separate from that which we truly hate. I must admit that I have always found it difficult to understand hate, and have a similar blind spot with the present verse. Although I can think of things which, now or in the past, I have disliked severely, or with which I have been severely angry, I have trouble identifying anything I have ever truly hated. I believe hate is an “acquired taste” that must be learned. How can a God of the sublimity and rarity of Hadit hate? The answer must be that He cannot. Such passion cannot be attributed to this “unextended” Point. We must take this in a different sense - not even an “intense dislike” which is still far too human, but, rather, a defining the “hated”object as adverse to (literally, “turned away” from) one’s own nature. “Consolation” is grossly inconsistent with the nature of Hadit — fiercely so. That is about all this verse can mean. True religion is found in Strength, not weakness.
"(v. 115) 49. I am unique & conqueror. I am not of the slaves that perish. Be they damned & dead! Amen. [This is of the 4: there is a fifth who is invisible, & therein am I as a babe in an egg.]"
This verse continues the theme, then adds a new element. It is the element of Spirit, or Shin as the unifying and central truth within the Maya respresented by Tetragrammaton. Here, in this Geburan verse of the Lamed set of verses, Hadit is again the God of Strength and Fitness. The shells die and fade. They are “of the 4,”* i.e.,* of the microcosmic elements; but, “there is a fifth,” Akasha, whose Power is To Go. It is Spirit - “Amen” is a title of Kether - and Hadit is like Harpocrates the Silent within this Akashic egg.