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To: alt.magick,talk.religion.misc,alt.magick.tyagi From: tyagi@arkaotika.abyss.com (tyaginator) Subject: JSmith: Will of God = True Will? Date: 27 Mar 1999 02:42:39 -0800 [from thelema93-l@hollyfeld.org: Jeffrey Smith] As promised, the musing on the meaning of Will of God vs True Will. Jeffrey Smith f901030k@bc.seflin.org Life's a beach. And then you dive. Sefer Ratzon On the Proposition that the "Divine Will" and the "True Will" Are One and the Same I argue that what is commonly called the "Divine Will" or the "Will of God" in the established monotheistic religions is the same as that which is called the "True Will". First, of course, we must decide what is meant by those terms, before we can decide if those meanings coincide. As to the Divine Will, it would seem to be the will of a specific Being or Entity, commonly called God. Therefore, to know what the Will of God is, one must first establish what God is. And what is God? Or at least, what is not God? God is God, is the simplest definition; that is, the Omni-existent Who is all and is beyond all, whose Beingness gives Existence to the universe, who manifests as all things, whose Transcendence is beyond beingness and nothing can be said of It. Certainly of such a being one can not say it is Good or Evil, or Love or Hate, or that it possesses one characteristic or power and not another-- for it is them all, and has them all, and being them all is none of them. And therefore can one honestly say that It has a Will? Rather, It exists, and in its own Existence gives Existence to all else; in giving Existence to the universe and the things within the universe, it gives Existence according to Its nature and according to the nature of that which receives Existence-- and the nature of that which receives will naturally conform to the nature of Existence which is imparted to it by the Omni-existent, seeing that it can do no other, because the nature of that which receives is simply that which is imparted to it, and nothing more or less. And in receiving this nature, the thing that receives, receives the part of Being which its nature is to manifest; therefore does it manifest Being according to that which it receives from the Source of Beingness. Now this Beingness which is for the thing to Manifest may be said to be the Will of God in relation to the thing; for the Omni-existent chooses, as it were, what portion of Being shall be imparted to each indiviual thing, as it were, and although the choice is not made according to any human mode of choice, still it may be said that Gods Wills a thing to be, by letting it manifest one aspect or portion of Beingness and not other. And thus the Will of God is simply the true nature of a thing, God "Willing" that the thing manifest Being in a particular way and no other, that the thing should be itself and nothing else, and that it act according to the nature imparted to it. Now is this not like what is called in Thelema "True Will"? For one who does hir True Will is simply acting in consonance with hir true nature, not making a choice but simply allowing oneself to be in the way that one's nature makes natural for one to be. And whether this nature is imparted by a Divine Being or simply arises from within one's Self, it is no odds. But hereunder must be added some words regarding the means of discovery. For if in Thelema the discovery of the True Will is essentially the discovery of one's own true nature, in the established monotheistic religions, the discovery of the Divine Will, so called, is essentially a search among external sources called Scriptures and Tradition. But this too is the same ultimately--for in seeking to apply the results of that search, if one is truly concerned with following the Will of God and cleaving or being in companionship to God, as opposed to merely obeying rules set down by others, one must examine oneself so as to know how to apply the fruits of one's research--and in doing so, one discovers one's own True Nature. Moreover, the well known "free will", the choice to do what is called good and what is called evil, is merely the choosing of doing what is in accord with one's nature and what is not--yet complicated for humans because we can perceive the alternatives, but not perceive their dissonance with our selves. EOF
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