The Second Week: A Meditation, part the second and final

The second is an imaginary construction of a certain place, in which I may see myself standing in my power as the Beast with Flowered Horns before all the saints of my name, all my tzaddikim shel haShem, with the desire of knowing how I may more effetively enact my Will and more fully become an active, intentful, and mindful presence and participation in the delineation of that region known as my Self in which all those things (known in their collection as the atman) which contribute to its emergence lie.

The third is to ask the thing I desire, namely, guidance in choosing that which will be both most fully on the crossroads between the Lands of Or, Just, and And, and also most conducive to enacting my own Will.

The first Class, then, desire indeed to get rid of the attachment to the property they have acquired or to the property they lack, in order that they may be free to discover how they might act both with and without that property as the situation demands to enact their Will; but do not apply the means and due helps *during the whole time of life.

The second desire, in like manner, to put away the inordinate affection, but at the same time to hold fast the property, and rather define their Will by the confines and limits of their possessions, than look at the fullness of their atman and enact their Will by means of a more conducive state, that of flow and creativity and the leveraging of all one's resources.

Lastly, the third, while they desire to cast away the worldly affection, are also equally prepared either to part with or to keep the property itself; whichever they shall perceive, either by the Divine motion, or by the dictates of reason, to be more conducive to the enactment of their Will; **and in the meantime, leaving all as it is, turn over and examine that question only, and admit no other cause of leaving or retaining the property acquired, except the consideration and desire of their power-within, that that power may be the greatest possible.

Three colloquies will follow, as they were made a little above concerning the Standards.

It must be observed here, that when we perceive that the attachment is opposed to the perfect of liberty, which consists both in the making of meaning, and in the viewing of the existence rather than the essence of one's atman, and that it inclines rather to the submission of one's own reflexive meaning to that imposed first on the things one owns and extending from there unto oneself; it is very profitable, in order to the striking out of such attachment, to ask of Antinous Nauigator, even though the habit resist, that he would guide us to the nauseous wild desert outside Antinoopolis where neither thing nor definition can survive: ***we shall preserve, however, in the meantime, the liberty of our desire, whereby the way which is the more suitable to the enactment of our Will might already be clear to us in our self-possession.







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* In the first Class, during the whole time of life: from the Autograph up to the hour of death.
** In the third, and in the meantime, leaving all as it is, &c. to the end, we may render more clearly from the Autograph as follows: and, in the meantime, to bear themselves as they who have left all in attachment; striving, that is to say, to act with only the barest of necessary differences whether they are with property or without, except so far as the enactment of their Will may move them; so as not to admit any other cause of leaving or retaining the property acquired, except the consideration and desire of enacting [literally of being able to enact] their Will better.
*** In the observation we shall preserve, however, in the meantime, &c. to the end, it stands in the Autograph as follows: and this particular thing to desire, ask, and intreat, regarding only the enacting of our own Will and our own homotheosis.