DUTY

by

ALEISTER CROWLEY


(a note on the chief rules of practical conduct to be observed
by those who accept the Law of Thelema.)

"Do what thou wilt shall be the whole of the Law."
"There is no law beyond Do what thou wilt."
"...thou hast no right but to do thy will. Do that
and no other shall say nay. For pure will, unassuaged
of purpose, delivered from the lust of result, is
every way perfect."
"Love is the law, love under will."
"Every man and every woman is a star."


A. YOUR DUTY TO YOURSELF

1. Find yourself to be the centre of your own Universe

"I am the flame that burns in every heart of man, and
in the core of every star."

2. Explore the Nature and Powers of your own Being.

This includes everything which is, or can be for you:
and you must accept everything exactly as it is in
itself, as one of the factors which go to make up your
True Self. This True Self thus ultimately includes
all things soever: its discovery is Initiation (the
travelling inwards) and as its Nature is to move
continually, it must be understood not as static, but
as dynamic, not as a Noun but as a Verb.

3. Develop in due harmony and proportion every faculty which
you possess.

"Wisdom says: be strong!"
"But exceed! exceed!"
"Be strong, o man, lust, enjoy all things of sense and
rapture: fear not that any God shall deny thee for
this"

4. Contemplate your own Nature.

Consider every element thereof both separately and in
relation to all the rest as to judge accurately the
true purpose of the totality of your Being.

5. Find the formula of this purpose, or "True Will", in an
expression as simple as possible.

Leave to understand clearly how best to manipulate the
energies which you control to obtain the results most
favourable to it from its relations with the part of
the Universe which you do not yet control.

6. Extend the dominion of your consciousness, and its control
of all forces alien to it, to the utmost.

Do this by the ever stronger and more skilful
application of your faculties to the finer, clearer,
fuller, and more accurate perception, the better
understanding, and the more wisely ordered government,
of that external Universe.

7. Never permit the thought or will of any other Being to
interfere with your own.

Be constantly vigilant to resent, and on the alert to
resist, with unvanquishable ardour and vehemence of
passion unquenchable, every attempt of any other Being
to influence you otherwise than by contributing new
facts to your experience of the Universe, or by
assisting you to reach a higher synthesis of Truth by
the mode of passionate fusion.

8. Do not repress or restrict any true instinct of your
Nature; but devote all in perfection to the sole service of
your one True Will.

"Be goodly therefore"
"The Word of Sin is Restriction. O man! refuse not
thy wife if she will. O lover, if thou wilt, depart.
There is no bond that can unite the divided but love:
all else is a curse. Accursed! Accursed! be it to
the aeons. Hell. So with thy all: thou hast no right
but to do thy will. Do that and no other shall say
nay. For pure will, unassuaged of purpose, delivered
from the lust of result, is every way perfect."
"Ye shall gather goods and store of women and Spices;
ye shall exceed the nations of the earth is Splendour
& pride; but always in the love of me, and so shall ye
come to my joy."

9. Rejoice!

"Remember all ye that existence is pure joy; that all
the sorrows are but shadows; they pass & are done; but
there is that which remains."
"But ye, o my people, rise up and awake! Let the
rituals be rightly performed with joy and beauty! ...
A feast for fire and a feast for water; a feast for
life and a greater feast for death! A feast every day
in your hearts in the joy of my rapture. A feast
every night unto Nuit, and the pleasure of uttermost
delight. Aye! feast! rejoice! there is no dread
hereafter. There is no dissolution and eternal
ecstacy in the kisses of Nu."
"Now rejoice! now come in our splendour and rapture!
Come in our passionate peace, & write sweet words for
the Kings!"
"Thrill with the joy of life & death! Ah! thy death
shall be lovely: whose seeth it shall be glad. Thy
death shall be the seal of the promise of our agelong
love. Come! lift up thy heart & rejoice!"
"Is God to live in a dog? No! but the highest are of
us. They shall rejoice: who sorroweth is not of use.
Beauty and strength, leaping laughter and delicious
langour, force and fire, are of us."

B. YOUR DUTY TO OTHER INDIVIDUAL MEN AND WOMEN

1. "Love is the law, love under will."

Unite yourself passionately with every other form of
consciousness, thus destroying the sense of
seperateness from the Whole, and creating a new
base-line in the Universe from which to measure it.

2. "As brothers fight ye."

"If he be a king thou canst not hurt him."
To bring out saliently the differences between two
points-of-view is useful to both in measuring the
position of each in the whole. Combat stimulates the
virile or creative energy; and, like love, of which it
is one form, excites the mind to an orgasm which
enables it to transcend its rational dullness.

3. Abstain from all interferences with other wills.

"Beware lest any force another, King against King!"
(The love and war in the previous injunctions are of
the nature of sport, where one respects, and learns
from the opponent, but never interferes with him,
outside the actual game.) To seek to dominate or
influence another is to seek to deform or destroy him;
and he is a necessary part of one's own Universe, that
is, of one's self.

4. Seek, if you so will, to enlighten another when need
arises.

This may be done, always with the strict respect for
the attitude of the good sportsman, when he is in
distress through failure to understand himself
clearly, especially when he specifically demands help;
for his darkness may hinder one's perception of his
perfection. (Yet also his darkness may serve as a
warning, or excite one's interest.) It is also lawful
when his ignorance has lead him to interfere with
one's will. All interference is in any case
dangerous, and demands the exercise of extreme skill
and good judgement, fortified by experience. To
influence another is to leave one's citadel unguarded;
and the attempt commonly ends in losing one's own
self-supremacy.

5. Worship all!

"Every man and every woman is a star."
"Mercy let be off: damn those who pity."
"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 and the weak: this is the law of the strong:
this is our law and the joy of the world. Think not,
o king, upon that lie: That Thou Must Die: verily thou
shalt not die, but live! Now let it be understood if
the body of the King dissolve, he shall remain in pure
ecstacy for ever. Nuit Hadit Ra-Hoor-Khuit. The Sun,
Strength and Sight, Light these are for the servants
of the Star & the Snake."

Each being is, exactly as you are, the sole centre of
a Universe in no wise identical with, or even
assimilable to, your own. The impersonal Universe of
"Nature" is only an abstraction, approximately tru ,
of the factors which it is convenient to regard as
common to all. The Universe of another is therefore
necessarily unknown to, and unknowable by, you; but it
induces currents of energy in yours by determining in
part your reactions. Use men and women, therefore,
with the absolute respect due to inviolable standards
of measurement; verify your own observations by
comparison with similar judgements made by them; and,
studying the methods which determine their failure or
success, acquire for yourself the wit and skill
required to cope with your own problems.

C. YOUR DUTY TO MANKIND

1. Establish the Law of Thelema as the sole basis of conduct.

The general welfare of the race being necessary in
many respects to your own, that well-being, like your
own, principally a function of the intellegent and
wise observance of the Law of Thelema, it is of the
very first importance to you that every individual
should accept frankly that Law, and strictly govern
himself in full accordance therewith.

You may regard the establishment of the Law of Thelema
as an essential element of your True Will, since,
whatever the ultimate nature of that Will, the evident
condition of putting it into execution is freedom from
external interference.

Governments often exhibit the most deplorable
stupidity, however enlightened may be the men who
compose and constitute them, or the people whose
destinies they direct. It is therefore incumbent on
every man and woman to take the proper steps to cause
the revisions of all existing statutes on the basis of
the Law of Thelema. This Law being a Law of Liberty,
the aim of the legislation must be to secure the
amplest freedom for each individual in the state,
eschewing the presumptious assumption that any given
positive ideal is worthy to be obtained.

"The Word of Sin is Restriction."

The essence of crime is that it restricts the freedom
of the individual outraged. (Thus, murder restricts
his right to live; robbery, his right to enjoy the
fruits of his labour; coining, his right to the
guarantee of the State that he shall barter in
security; etc.) It is then the common duty to prevent
crime by segregating the criminal, and by the threat
of reprisals; also, to teach the criminal that his
acts, being analyzed, are contrary to his own True
Will. (This may often be accomplished by taking from
him the right which he has denied to others; as by
outlawing the thief, so that he feels constant anxiety
for the safety of his own possessions, removed from
the ward of the State.) The rule is quite simple. He
who violated any right declares magically that it does
not exist; therefore it no longer does so, for him.

Crime being a direct spiritual violation of the Law of
Thelema, it should not be tolerated in the community.
Those who possess the instinct should be segregated in
a settlement to build up a state of their own, so to
learn the necessity of themselves imposing and
maintaining rules of justice.

All artificial crimes should be abolished. When
fantastic restrictions disappear, the greater freedom
of the individual will itself teach him to avoid acts
which really restrict natural rights. Thus real crime
will diminish dramatically.

The administration of the Law should be simplified by
training men of uprightness and discretion whose will
is to fulfill this function in the community to decide
all complaints by the abstract principle of the Law of
Thelema, and to award judgement on the basis of the
actual restriction caused by the offense.

The ultimate aim is thus to reintegrate conscience, on
true scientific principles, as the warden of conduct,
the monitor of the people, and the guarantee of the
governors.

D. YOUR DUTY TO ALL OTHER BEINGS AND THINGS

1. Apply the Law of Thelema to all problems of fitness, use,
and development.

It is a violation of the Law of Thelema to abuse the
natural qualities of any animal or object by diverting
it from its proper function, as determined by
consideration of its history and structure. Thus, to
train children to perform mental operations, or to
practice tasks, for which they are unfitted, is a
crime against nature. Similarly, to build houses of
rotten material, to adulterate food, to destroy
forests, etc., etc., is to offend.

The Law of Thelema is to be applied unflinchingly to
decide every question of conduct. The inherent
fitness of any thing for any proposed use should be
the sole criterion.

Apparent, and sometimes even real, conflict between
interests will frequently arise. Such cases are to be
decided by the general value of the contending parties
in the scale of Nature. Thus, a tree has a right to
its life; but a man being more than a tree, he may cut
it down for fuel or shelter when need arises. Even
so, let him remember that the Law never fails to
avenge infractions: as when wanton deforestation has
ruined a climate or a soil, or as when the importation
of rabbits for a cheap supply of food has created a
plague.

Observe that the violation of the Law of Thelema
produces cumulative ills. The drain of the
agricultural population to big cities, due chiefly to
persuading them to abandon their natural ideals, has
not only made the country less tolerable to the
peasant, but debauched the town. And the error tends
to increase in geometrical progression, until a remedy
has become almost inconceivable and the whole
structure of society is threatened with ruin.

The wise application based on observation and
experience of the Law of Thelema is to work in
conscious harmony with Evolution. Experiments in
creation, involving variation from existing types, are
lawful and necessary. Their value is to be judged by
their fertility as bearing witness to their harmony
with the course of nature towards perfection.

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DUTY


In the midst of life's uncontrollable circumstances, scripture
advocates an attitude that is responsible and dutiful. Just as Synergy,
pp. 684-88, describes the conjunction of responsibility and grace, Duty describes the conjunction of responsibility and destiny.

Admonitions to be responsible for one's own duty and station may
refer to the obligations of one's role in society, what in Hinduism is
called svadharma. By fulfilling the obligations incumbent upon one's
position, the entire social order is supported and the community as a
whole benefits. This is the case whether one's duty be a prince or a
janitor; every role is valuable in building the whole. One's obligations
are often proportionate to one's gifts and abilities, "to whom much is
given, will much be required." Similarly, on the path of spiritual
ascent, a person should not neglect his own welfare to compare himself to others and envy those who progress faster. Even to be preoccupied with
helping others is flawed if done without regard to one's own spiritual
growth, for how can a person properly guide others to enlightenment when
his own soul is deep in ignorance? Our duty is to fulfill our individual covenant with God. Duty to God should transcend the varying fortunes of
life; we should never seek to escape or avoid it. The example of Job
reminds us that even in difficulty we should willingly "drink from the
cup" which God has provided.

We then move to the ethics of fulfilling one's duty. To do one's
duty is a challenge, particularly when to shirk responsibility appears as
an inviting temptation. The ethical imperative of duty is a reliable
beacon for directing one's steps in the face of adversity or temptations
of worldly ease. In the Confucian doctrine of Rectification of Names, the
call to conform to one's station is a challenge in the sense that most
people stray far from the duties which their positions would properly
entail. In particular people in high positions are duty-bound to serve
the public and show compassion to those below them, but they rarely fulfil this, being rulers in name but not in fact. Thus the ethic of fulfilling
one's duty is seen as the root of what is most honorable and noble in man.
The concluding passages reject fatalism and see in duty an opportunity for action. Implicit is a distinction between the fetters of conventional
social duties and the higher duty to fulfil one's potential as a child of
God.


There is not one of us but has his appointed position, and we are verily
ranged in ranks [for service].

Islam. Qur'an 37.164-65


Through your sojourn
in the world,
Know your station in life.
Know it well, you in the world,
Know it well.

Shinto. Moritake Arakida, One Hundred Poems about the World


For the sake of others' welfare, however great, let not one neglect one's
own welfare. Clearly perceiving one's own welfare, let one be intent on
one's own goal.

Buddhism. Dhammapada 166


By devotion to one's own particular duty, everyone can attain perfection.
Let me tell you how. By performing his own work, one worships the Creator
who dwells in every creature. Such worship brings that person to
fulfillment.


It is better to perform one's own duties imperfectly than to master the
duties of another. By fulfilling the obligations he is born with, a
person never comes to grief. No one should abandon duties because he sees defects in them.


- - - - - - - - - - -
One Hundred Poems about the World: This passage reflects the fusion of Confucian and Shinto ideas in Japanese religion. The notion of 'station
in life' comes largely from the Confucian hierarchic system.
- - - - - - - - - - - -


Every action, every activity, is surrounded by defects as a fire is
surrounded by smoke.

Hinduism. Bhagavad Gita 18.44-48

Leaving alone things which do not concern him is one of the good things in
a man's Islam.

Islam. Forty Hadith of an-Nawawi 12


If one does not perform duty to one whom the duty is due, one becomes a
thief of the duty.

Zoroastrianism. Avesta, Videvidad 4.1


Borrowed trousers and garments
Never fit a man well;
They are usually either too tight,
Or too loose.
Proper fitting is achieved
When one wears one's own dress.

African Traditional Relgions. Yoruba Proverb (Nigeria)


Let him not despise what he has received, nor should he live envying the
gains of others. The disciple who envies the gains of others does not
attain concentration.

Though receiving but little, if a disciple does not despise his own gains,
even the gods praise such a one who is pure in livelihood and is not
slothful.

Buddhism. Dhammapada 365-66


The little that one produces [oneself] with a broken hoe is better than
the plenty that another gives you.

African Traditional Religions. Buji Proverb (Nigeria)


You cannot use your hand to force the sun to set.

African Traditional Religions. Bette Proverb (Nigeria)


All appointments are from Heaven, even that of a janitor.

Judaism. Talmud, Baba Batra 91b


- - - - - - - - - - - -
Bhagavad Gita 18.44-48: By 'defects' the Bhagavad Gita is defending the imperfections of the caste system against Buddhist and Jain critiques. At
the same time, this is practical advice that can be applied to many of
life's situations. Dhammapada 365-66: On complaint and envy, see Bhagavad
Gita 3.31-32, p. 162. Bette Proverb: This means that you cannot succeed
in overstepping your position or seeking to do that for which you have no ability.
- - - - - - - - - - - -


A favorite saying of the rabbis of Jabneh was, I am God's creature and my peasant neighbor is God's creature. My work is in the town and his work
is in the country. I rise early for my work and he rises early for his
work. Just as he does not presume to do my work, so I do not presume to
do his work. Will you say, I do much and he does little? We have
learned, One may do much or one may do little; it is all the same,
provided he directs his heart to Heaven.

Judaism. Talmud, Berakot 17a


Every one to whom much is given, of him will much be required.

Christianity. Luke 12.48


He has raised you in ranks, some above others, that He may try you in the
gifts He has given you.

Islam. Qur'an 6.165


Shall I not drink the cup which the Father has given me?

Christianity. John 18.11


In the day of prosperity be joyful, and in the day of adversity consider;
God made the one as well as the other, so that man may not find out
anything that will be after him.

Judaism and Christianity. Ecclesiastes 7.14


Nanak, for man it is idle to ask for pleasure when suffering comes;
Pleasure and suffering are like robes which man must wear as they come.
Where arguing is of no avail, it is best to be contented.

Sikhism. Adi Granth, Var Majh, M.1, p. 149


I go out at the north gate,
With my heart full of sorrow.
Straitened am I and poor,
And no one takes knowledge of my distress.
So it is! Heaven has done it;--
What then shall I say?

Confucianism. Book of Songs, Ode 40


Satan went forth from the presence of the Lord, and afflicted Job with loathsome sores from the sole of his foot to the crown of his head. And
he took a potsherd with which to scrape himself, and sat among the ashes.
Then his wife said to him, "Do you still hold fast to your integrity?
Curse God, and die." But he said to her, "You speak as one of the foolish women would speak. Shall we receive good at the hand of God, and shall we
not receive evil?"

Judaism and Christianity. Job 2.9-10


All a gentleman can do in starting an enterprise is to leave behind a
tradition which can be carried on. Heaven alone can grant success.

Confucianism. Mencius I.B.14


When one follows unswervingly the path of virtue it is not to win
advancement. When one invariably keeps one's word it is not to establish
the rectitude of one's actions. A gentleman merely follows the norm and
awaits his destiny.

Confucianism. Mencius VII.B.33


It is not your duty to complete the work, but neither are you free to
desist from it; if you have studied much Torah, much reward will be given
you; for faithful is your Employer to pay you the wages for your labor.
Know that the grant of reward to the righteous will be in the time to
come.

Judaism. Abot 2.21


Duke Ching of Ch'i asked Confucius about government. Confucius replied
saying, Let the prince be a prince, the minister a minister, the father a father, and the son a son." The Duke said, "How true! For indeed, when
the prince is not a prince, the minister not a minister, the father not a father, the son not a son, one may have a dish of millet in front of one
and yet not know if one will live to eat it.

Confucianism. Analects 12.11


He who does not fulfil his duty is not respected by honest men. It
is how he acts that reveals the nobility or baseness of a man and
distinguishes the honest or the dishonest person; otherwise the ignoble
would resemble the noble, and he who is devoid of honor would resemble a
man of integrity; he who is unworthy would be deemed worthy and he who is depraved would be considered to be a man of virtue. If, under the pretext
of duty, I adopt this unrighteous course, calculated to produce the
confusion of social roles [castes], and do acts not recognized by the scriptures, I should, renouncing good, have to reap evil only! What
sensible man, able to discern what is just and unjust, would respect me in
this world, if I behaved viciously and dishonorably?...

Duty, the essence of which is truth, is said to be the root of all
in this world; it is truth that is the support of duty; everything has
truth as its basis; there is nothing greater than the truth. Offerings, sacrifices, libations, mortifications, asceticism, and the Vedas all have
truth as their foundation; therefore truth is before all. Alone it
supports the world, alone it supports the family; its non-observance sends
one to hell; it alone is exalted in heaven. Why should I not fulfil the command of my father, who was a devotee of truth? Neither ambition, forgetfulness, nor pride would cause me to destroy the bridge of morality!

Hinduism. Ramayana, Ayodhya Kanda 109

- - - - - - - - - - - -
Job 2.9-10: In this story, Satan is acting only on God's permission, so
Job's evil plight is ultimately due to the hand of God. See Job 1.6-12,
p. 442n. Analects 12.11: This passage gives the Confucian doctrine of Rectification of Names. Cf. Mencius I.B.8, p. 1085; II.B.4, p. 1042.
- - - - - - - - - - - -


The moral man conforms himself to his life circumstances; he does
not desire anything outside his position. Finding himself in a position
of wealth and honor, he lives as becomes one living in a position of
wealth and honor. Finding himself in a position of poverty and humble circumstances, he lives as becomes one living in a position of poverty and humble circumstances. Finding himself in uncivilized countries, he lives
as becomes one living in uncivilized countries. Finding himself in circumstances of danger and difficulty, he acts according to what is
required of a man under such circumstances. In one word, the moral man
can find himself in no situation in life in which he is not master of
himself.

In high position he does not domineer over his subordinates. In a subordinate position he does not court the favors of his superiors. He
puts in order his own personal conduct and seeks nothing from others;
hence he has no complaint to make. He complains not against God, nor
rails against men.

Thus it is that the moral man lives out the even tenor of his life, calmly waiting for the appointment of God, whereas the vulgar person takes
to dangerous courses, expecting the uncertain chances of luck.

Confucianism. Doctrine of the Mean 14


Tzu-kao, Duke of She, who was being sent on a mission to Ch'i,
consulted Confucius. "The king is sending me on a very important mission.
Ch'i will probably treat me with great honor but will be in no hurry to do anything more. Even a commoner cannot be forced to act, much less one of
the feudal lords. I am very worried about it...."

Confucius said, "In the world, there are two great decrees: one is
fate and the other is duty. That a son should love his parent is
fate--you cannot erase this from his heart. That a subject should serve
his ruler is duty--there is no place he can go and be without his ruler,
no place he can escape to between heaven and earth. These are called the
great decrees. Therefore, to serve your parents and be content to follow
them anywhere--this is the perfection of filial piety. To serve your
ruler and be content to do anything for him--this is the peak of loyalty.
And to serve your own mind so that sadness or joy do not sway or move it;
to understand what you can do nothing about and be content with it as with fate--this is the perfection of virtue. As a subject and a son, you are
bound to find things you cannot avoid. If you act in accordance with the
state of affairs and forget about yourself, then what leisure will you
have to love life and hate death?...

"Just go along with things and let your mind move freely. Resign yourself to what cannot be avoided and nourish what is within you--this is best. What more do you have to do to fulfill your mission? Nothing is as
good as following orders--that is how difficult it is!"

Taoism. Chuang Tzu 4


- - - - - - - - - - - -
Ramayana, Ayodhya Kanda 109: Rama rejects his friends' arguments that he
should seize the throne and abrogate the command of his father that he
retire to the forest. He regards the duty of a filial son to obey his
father's wishes to be more precious than a kingdom. Doctrine of the Mean
14: Compare 1 Corinthians 9.19-22, p. 1021.
- - - - - - - - - - - -


Every one should remain in the state in which he was called. Were you a
slave when called? Never mind. But if you can gain your freedom, avail yourself of the opportunity. For he who was called in the Lord as a slave
is a freedman of the Lord. Likewise he who was free when called is a
slave of Christ. You were bought with a price; do not become slaves of
men. So, brethren, in whatever state each was called, there let him abide
with God.

Christianity. 1 Corinthians 7.20-24


Mencius said, "Though nothing happens that is not due to destiny, one
accepts willingly only what is one's proper destiny. That is why he who understands destiny does not stand under a wall on the verge of collapse.
He who dies after having done his best in following the Way dies according
to his proper destiny. It is never anyone's proper destiny to die in
fetters."

Confucianism. Mencius VII.A.2


There was a demon named Harikesha, devoted to the brahmins and to dharma.

From his very birth he was a devotee of Shiva. His father said, "I think

you cannot be my son, or else you are indeed ill-begotten. For this is
not the behavior (svadharma) for families of demons. You are by your
inborn nature cruel-minded, flesh-eating, destructive. Do not behave in
this evil way [that is, worshipping brahmins and Shiva]; the behavior
ordained by the Creator for demons should not be abandoned; just as householders should not perform actions appropriate to the hermitage.
Abandon this human nature with its complicated scale of rites; you must
have been born from mortal man, to be set on this wrong path. Among
mortals, the appropriate ritual duty arises according to caste; and I too
have ordained your duty in the proper way." But Harikesha went to Benares
and performed asceticism until Shiva accepted him as a great yogi, one of
his own hosts.

Hinduism. Matsya Purana 180.5-7


- - - - - - - - - - - -
1 Corinthians 7.20-24: Christianity does not sanction slavery. However,
in the Roman Empire, when Paul wrote this letter, many slaves became Christians. Paul counseled them to fulfill their social duties,
internally living in the spiritual freedom of Christ, and all the while
looking for an opportunity to gain lawfully their external freedom as
well. Cf. Philemon 10-17, p. 281. Matsya Purana 8.5-7: This and similar stories of the good demon who aspires to a destiny beyond that ordained
for his race are understood as metaphors for any person who aspires to a destiny beyond his caste. However, it is not always the case that, as in
this example, will triumphs over blood. See Vishnu Purana 3.17-18, p.
448; cf. Sanhedrin 105a, p. 744.
- - - - - - - - - - - -


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