220A1-5.ASC For instance: a man seeking to regain health should assist his Magical Will by
220A1-5.ASC
For instance: a man seeking to regain health should
assist his Magical Will by taking all possible hygenic and
medical measures proper to amend his malady. A man wishing to
develop his genius as a sculptor will devote himself to study
and training, will surround himself with beautiful forms,
and, if possible, live in a place where nature herself
testifies to the touch of the thumb of the Great Architect.
He will choose the object of his passion at the nod of his
Silent Self. He will not allow the prejudice, either of
sense, emotion, or rational judgement, to obscure the Sun of
his Soul. In the first place, mutual magnetism, despite the
masks of mind, should be unmistakable. Unless it exists, a
puissant purity of passion, there is no Magical basis for the
Sacrament. Yet, such magnetism is only the first condition.
Where two people become intimate, each crisis of satisfaction
between the terminals leaves them in a proximity which
demands mutual observation; and the intense clarity of the
mind which results from the discharge of the electric force
makes such observation abnormally critical. The higher the
type of mind, the more certain this is, and the greater the
danger of finding some antipathetic trifle which experience
tells us will one day be the only thing left to observe; just
as a wart on the nose is remembered when the rest of the face
is forgotten. The object of Love must therefore be one with
the lover in something more than the Will to unite
magnetically; it must be in passionate partnership with the
Will of which the Will-to- love is only the Magical symbol.
Perhaps no two wills can be identical, but at least they can
be so sympathetic that the manifestations are not likely to
clash. It is not enough to have a partner of the passive type
who bleats `Thy will is done' - that ends in contempt,
boredom and distrust. One wants a passion that can blend with
one's own. Where this is the case, it does not matter so much
whether the mental expression is syndromic; it is, indeed,
better when two entirely different worlds of thought and
experience have led to sister conclusions. But it is
essential that the habit of mind should be sympathetic, that
the machinery should be constructed on similar principles.
The psychology of the one should be intelligible to the
other. Social position and physical appearance and habits
are of far less importance, especially in a society which has
accepted the Law of Thelema. Tolerance itself produces
suavity, and suavity soon relieves the strain on tolerance.
In any case, most people, especially women, adapt themselves
adroitly enough to their environment. I say `Especially
women', for women are nearly always conscious of an important
part of their true Will; the bearing of children. To them
nothing else is serious in comparison, and they dismiss
questions which do not bear on this as trifles, adopting the
habits required of them in the interest of the domestic
harmony which they recognize as a condition favourable to
reproduction. I have outlined ideal conditions. Rarely
indeed can we realize even a third of our possibilities. Our
Magical engine is mighty indeed when its efficiency reaches
50% of its theoretical horse-power. But the enormous majority
of mankind have no idea whatever of taking Love as a sacred
and serious thing, of using the eye of the microscopist, or
the heart and brain of the artist. Their ignorance and their
shame have made Love a carcass of pestilence; and Love has
avenged the outrage by crushing their lives when they pull
down the temple upon them. The chance of finding a suitable
object of Love has been reduced well nigh to zero by
substituting for the actual conditions, as stated in the
above paragraphs, a totally artificial and irrelevant series;
the restrictions on the act itself, marriage, opinion, the
conspiracy of silence, criminal laws, financial fetters,
selections limited by questions of race, nationality, caste,
religion, social and political cliqueishness, even family
exclusiveness. Out of the millions of humanity the average
person is lucky if he can take his pick of a couple of score
of partners. I will here add one further pillar to my
temple. It happens only too often that two people, absolutely
fitted in every way to love each other, are totally debarred
from expressing themselves by sheer ignorance of the
technique of the act. What Nature declares as the climax of
the Mass, the manifestation of God in the flesh, when the
flesh is begotten, is so gross, clumsy and brutal that it
disappoints and disgusts. They are horribly conscious that
something is wrong. They do not know how to amend it. They
are ashamed to discuss it. They have neither the experience
to guide nor the imagination to experiment. Countless
thousands of delicate-minded lovers turn against Love and
blaspheme Him. Countless millions, not quite so fixed in
refinement, accept the fact, acquiesce in the foulness, till
Love is degraded to guilty grovelling. They are dragged in
the dirt of the night-cart which ought to have been their
`chariot of fire and the horses thereof'. This whole trouble
comes from humanity's horror of Love. For the last hundred
years, every first-rate writer on morals has sent forth his
lightnings and thunders, hailstones and coals of fire, to
burn up Gommorrah and Sodom where Love is either shameful and
secret, or daubed with dung of sentiment in order that the
swinish citizens may recognize their ideal therein. We do not
tell the artist that his art is so sacred, so disgusting, so
splendid and so disgraceful that he must not on any account
learn the use of the tools of his trade, and study in school
how to see with his eye, and record what he sees with his
hand. We do not tell the man who would heal disease that he
must not know his subject, from anatomy to Pathology; or bid
him undertake to remove an appendix from a valued Archbishop
the first time he takes scalpel in hand. But love is an art
no less than Rembrandt's, a science no less than Lister's.
The mind must make the heart articulate, and the body the
temple of the soul. The animal instinct in man is the twin of
the ape's or the bull's. Yet this is the one thing lawful in
the code of the bourgeois. He is right to consider the act,
as he knows it, degrading. It is, indeed for him, an act
ridiculous, obscene, gross, beastly; a wallowing unworthy
either of the dignity of man or of the majesty of the God
within him. So is the guzzling and the swilling of the savage
as he crams his enemy's raw liver into his mouth, or tilts
the bottle of trade gin, and gulps. Because his meal is
loathly, must we insist that any methods but his are
criminal? How did we come to Laperouse and Nichol from the
cannibal's cauldron unless by critical care and vigorous
research? The act of Love, to the bourgeois, is a physical
relief like defaecation, and a moral relief from the strain
of the drill of decency; a joyous relapse into the brute he
has to pretend he despises. It is a drunkenness which drugs
his shame of himself, yet leaves him deeper in disgust. It is
an unclean gesture, hideous and grotesque. It is not his own
act, but forced on him by a giant who holds him helpless; he
is half madman, half automaton when he performs it. It is a
gawky stumbling across a black foul bog, oozing a thousand
dangers. It threatens him with death, disease, disaster in
all manner of forms. He pays the coward's price of fear and
loathing when pedlar Sex holds out his Rat-Poison in the
lead-paper wrapping he takes for silver; he pays again with
vomiting and with colic when he has gulped it in his greed.
All this he knows, only too well; he is right, by his own
lights, to loathe and fear the act, to hide it from his eyes,
to swear he knows it not. With tawdry rags of sentiment,
sacksful of greasy clouts, he swathes the corpse of Love,
and, smirking, sputters that Love had never a naked limb;
then as the brute in him stirs sleepily, he plasters Love
with mire, and leering grunts that Love, shameless and
fearless, seeing God in the Temple Man, but a toothsome lump
of carrion in the corner of his own stye. But we of Thelema,
like the artist, the true lover of Love, shameless and
fearless, seeing God face to face alike in our own souls
within and in all Nature without, though we use, as the
bourgeois does, the word Love, we hold not the word `too
often profaned for us to profane it;' it burns inviolate in
its sanctuary, being reborn immaculate with every breath of
life. But by `Love' we mean a thing which the eye of the
bourgeois hath not seen, nor his ear heard; neither hath his
heart conceived it. We have accepted Love as the meaning of
Change, Change being the Life of all Matter soever in the
Universe. And we have accepted Love as the mode of Motion of
the Will to Change. To us every act, as implying Change, is
an act of Love. Life is a dance of delight, its rhythm an
infinite rapture that never can weary or stale. Our personal
pleasure in it is derived not only from our own part in it,
but from our conscious apprehension of its total perfections.
We study its structure, we expand ourselves as we lose
ourselves in understanding it, and so becoming one with it.
With the Egyptian initiate we exclaim and add the
antistrophe: `There is no part of the Gods that is not also
of us.' Therefore, the Love that is Law is not less Love in
the petty personal sense; for Love that makes two One is the
engine whereby even the final Two, Self and Not-Self, may
become One, in the mystic marriage of the Bride, the Soul,
with Him appointed from eternity to espouse her; yea, even
the Most High, God All-in-All, the Truth. Therefore we hold
Love holy, our heart's religion, our mind's science. Shall He
not have His ordered Rite, His priests and poets, His makers
of beauty in colour and form to adorn Him, His makers of
music to praise Him? Shall not His theologians, divining His
nature, declare Him? Shall not even those who but sweep the
courts of His temple, partake thereby of His person? And
shall not our science lay hands on Him, measure Him, discover
the depths, calculate the heights, and decipher the laws of
His nature? Also: to us of Thelema, thus having trained our
hearts and minds to be expert engineers of the sky-cleaver
Love, the ship to soar to the Sun, to us the act of Love is
the consecration of the body to Love. We burn the body on the
altar of Love, that even the brute may serve the Will of the
Soul. We must then study the art of Bodily Love. We must not
balk or bungle. We must be cool and competent as surgeons;
brain, eye and hand the perfectly trained instruments of
Will. We must study the subject openly and impersonally, we
must read text-books, listen to lectures, watch
demonstrations, earn our diplomas ere we enter practice. We
do not mean what the bourgeois means when we say `the act of
love'. To us it is not the gross gesture as of a man in a
seizure, a snorting struggle, a senseless spasm, and a sudden
revulsion of shame, as it is to him. We have an art of
expression; we art trained to interpret the soul and the
spirit in terms of the body. We do not deny the existence of
the body, or despise it; but we refuse to regard it in any
other light than this: it is the organ of the Self. It must
nevertheless be ordered according to its own laws; those of
the mental or moral Self do not apply to it. We love; that
is, we will to unite: then the one must study the other,
divine every butterfly thought as it flits, and offer the
flower it most fancies. The vocabulary of Love is small, and
its terms are hackneyed; to seek new words and phrases is to
be affected, stilted. It chills. But the language of the
body is never exhausted; one may talk for an hour by means of
an eye-lash. There art intimate, delicate things, shadows of
the leaves of the Tree of the Soul that dance in the breeze
of Love, so subtle that neither Keats nor Heine in words,
neither Brahms nor Debussy in music, could give them body. It
is the agony of every artist, the greater he the more fierce
his despair, that he cannot compass expression. And what they
cannot do, not once in a life of ardour, is done in all
fulness by the body that, loving, hath learnt the lesson of
how to love. Addendum: More generally, any act soever may
be used to attain any end soever by the magician who knows
how to make the necessary links.
53. It is clear that this `kiss' (i.e. this Book) will
regenerate Earth by establishing the Law of Liberty. `My
heart and my tongue' seems a mere phrase of endearment; but
has possibly some deep significance which at present escapes
me. The second paragraph is perhaps in answer to some
unspoken thought of my own that my work was accomplished. No:
though I be `of the princes' with the right to enter into my
reward, it is my destiny to continue my Work.*
54. The subject changes most abruptly, perhaps answering
some unspoken comment of the scribe on the capital T's in `To
me'. This injunction was most necessary, for had I been left
to myself, I should have wanted to edit the Book ruthlessly.
I find in it what I consider faults of style, and even of
grammar; much of the matter was at the time of writing most
antipathetic. But the Book proved itself greater than the
scribe; again and again have the `mistakes' proved themselves
to be devices for transmitting a Wisdom beyond the scope of
ordinary language.
56. All previous systems have been sectarian, based on a
traditional cosmography both gross and incorrect. Our system
is based on absolute science and philosophy. We have `all in
the clear light', that of Reason, because our Mysticism is
based on an absolute Scepticism. But at the time of this
writing I had very little mystic experience indeed, as my
record shows. The Fact is that I was far, far from the Grade
even of Master of the Temple. So I could not properly
understand this Book; how then could I effectively promulgate
it? I comprehended but dimly that it contained my Word; for
the Grade of Magus then seemed to me unthinkably high above
me. Also, let me say that the True Secrets of this Grade and
unfathomable and awful beyond all expression; the process of
initiation thereto was continuous over years, and contained
the most sublime mystic experiences -- beyond any yet
recorded by man -- as mere incidents in its terrific Pageant.
The `equation' is the representation of Truth by Word.
57. `Love is the law, love under will', is an
interpretation of the general law of Will. It is dealt with
fully in the Book Aleph. I here insert a few pertinent
passages from that Book. "This is the evident and final
Solvent of the Knot Philosophical concerning Fate and
Freewill, that it is thine own Self, omniscient and
omnipotent, sublime in Eternity, that first didst order the
Course of thine own Orbit, so that that which befalleth thee
by Fate is indeed the necessary Effect of thine own Will.
These two, then, that like Gladiators have made War in
Philosophy through these many Centuries, art made One by the
Love under Will which is the Law of Thelema. O my Son, there
is no Doubt that resolveth not in Certainty and Rapture at
the Touch of the Wand of our Law, and thou apply it with Wit.
Do thou grow constantly in the Assimilation of the Law, and
thou shalt be made perfect. Behold, there is a Pageant of
Triumph as each Star, free from Confusion, sweepeth free in
its right Orbit; all Heaven acclaimeth thee as thou goest,
transcendental in Joy and in Splendour; and thy Light is as a
Beacon to them that Wander afar, strayed in the Night.
Amoun." The `old comment' covers the rest of this verse
sufficiently for the present purpose. I see no harm in
revealing the mystery of Tzaddi to `the wise'; others will
hardly understand my explanations. Tzaddi is the letter of
The Emperor, the Trump IV, and He is the Star, the Trump
XVII. Aquarius and Aries are therefore counterchanged,
revolving on the pivot of Pisces, just as, in the Trumps VIII
and XI, Leo and Libra do about Virgo. This last revelation
makes our Tarot attributions sublimely, perfectly, flawlessly
symmetrical. The fact of its so doing is a most convincing
proof of the superhuman Wisdom of the author of this Book to
those who have laboured for years, in vain, to elucidate the
problems of the Tarot.
58. These joys art principally (1) the Beatific Vision, in
which Beauty is constantly present to the recipient of Her
grace, together with a calm and unutterable joy; (2) the
Vision of Wonder, in which the whole Mystery of the Universe
is constantly understood and admired for its Ingenium and
Wisdom. (1) is referred to Tiphereth, the Grade of Adept; (2)
to Binah, the grade of Master of the Temple. The certainty
concerning death is conferred by the Magical Memory, and
various Experiences without which Life is unintelligible.
`Peace unutterable' is given by the Trance in which Matter is
destroyed; `rest' by that which finally equilibrates Motion.
`Ecstasy' refers to a Trance which combines these. `Nor do I
demand aught in sacrifice' -- The ritual of worship is
Samadhi. But see later, verse 61.
59. It seems possible that Our Lady describes Her hair as
`the trees of Eternity' because of the tree-like structure of
the Cosmos. This is observed in the `Star-Sponge' Vision. I
must explain this by giving a comparatively full account of
this vision.
"The `Star-Sponge' Vision. There is a vision
of a peculiar character which has been of cardinal importance
in my interior life, and to which constant reference is made
in my magical diaries. So far as I know, there is no extant
description of this vision anywhere, and I was surprised on
looking through my records to find that I had given no clear
account of it myself. The reason apparently is that it is so
necessary a part of myself that I unconsciously assume it to
be a matter of common knowledge, just as one assumes that
everybody knows that one possesses a pair of lungs, and
therefore abstains from mentioning the fact directly,
although perhaps alluding to the matter often enough. It
appears very essential to describe this vision as well as is
possible, considering the difficulty of language, and the
fact that the phenomena involve logical contradictions, the
conditions of consciousness being other than those obtaining
normally. The vision developed gradually. It was repeated on
so many occasions that I am unable to say at what period it
may be called complete. The beginning, however, is clear
enough in my memory. I was on a retirement in a cottage
overlooking Lake Pasquaney in New Hampshire. I lost
consciousness of everything but an universal space in which
were innumerable bright points, and I realized this as a
physical representation of the Universe, in what I may call
its essential structure. I exclaimed: `Nothingness, with
twinkles!' I concentrated upon this vision, with the result
that the void space which had been the principal element of
it diminished in importance; space appeared to be ablaze, yet
the radiant points were not confused, and I thereupon
completed my sentence with the exclamation `But what
Twinkles!' The next stage of this vision led to an
identification of the blazing points with the stars of the
firmament, with ideas, souls, etc. I perceived also that each
star was connected by a ray of light with each other star. In
the world of ideas, each thought possessed a necessary
relation with each other thought; each such relation is of
course a thought in itself; each such ray is itself a star.
It is here that logical difficulty first presents itself. The
seer has a direct perception of infinite series. Logically,
therefore, it would appear as if the entire space must be
filled up with a homogeneous blaze of light. This however is
not the case. The space is completely full; yet the monads
which fill it are perfectly distinct. The ordinary reader
might well exclaim that such statements exhibit symptoms of
mental confusion. The subject demands more than cursory
examination. I can do no more than refer the critic to the
Hon. Bertrand Russell's Introduction to Mathematical
Philosophy, where the above position is thoroughly justified,
as also certain positions which follow. At the time I had not
read this book; and I regard it as a striking proof of the
value of mystical attainment, that its results should have
led a mind such as mine, whose mathematical training was of
the most elementary character, to the immediate consciousness
of some of the most profound and important mathematical
truths; to the acquisition of the power to think in a manner
totally foreign to the normal mind, the rare possession of
the greatest thinkers in the world. A further development of
the vision brought the consciousness that the structure of
the universe was highly organized, that certain stars were of
greater magnitude and brilliancy than the rest. I began to
seek similes to help me to explain myself. Several such
attempts are mentioned later in this note. Here again are
certain analogies with some of the properties of infinite
series. The reader must not be shocked at the idea of a
number which is not increased by addition or multiplication,
a series of infinite series, each one of which may be twice
as long as its predecessor, and so on. There is no `mystical
humbug' about this. As Mr. Russell shows, truths of this
order are more certain than the most universally accepted
axioms; in fact, many axioms accepted by the intellect of the
average man are not true at all. But in order to appreciate
these truths, it is necessary to educate the mind to thought
of an order which is at first sight incompatible with
rationality. I may here digress for a moment in order to
demonstrate how this vision led directly to the understanding
of the mechanism of certain phenomena which have hitherto
been dismissed with a shrug of the shoulders as
incomprehensible. Example No. 1. I began to become aware of
my own mental processes; I thought of my consciousness as the
Commander-in- Chief of an army. There existed a staff of
specialists to deal with various contingencies. There was an
intelligence department to inform me of my environment. There
was a council which determined the relative importance of the
data presented to them -- it required only a slight effort of
imagination to think of this council as in debate; I could
picture to myself some tactically brilliant proposal being
vetoed by the Quarter- Master-General. It was only one step
to dramatize the scene, and it flashed upon me in a moment
that here was the explanation of `double personality': that
illusion was no more than a natural personification of
internal conflict, just as the savage attributes
consciousness to trees and rocks. Example No. 2. While at
Montauk I had put my sleeping bag to dry in the sun. When I
went to take it in, I remarked, laughingly, `Your bedtime,
Master Bag,' as if it were a small boy and I its nurse. This
was entirely frivolous, but the thought flashed into my mind
that after all the bag was in one sense a part of myself. The
two ideas came together with a snap, and I understood the
machinery of a man's delusion that he is a teapot. These two
examples may give some idea to the reader of the light which
mystical attainment throws upon the details of the working of
the human mind. Further developments of this vision
emphasized the identity between the Universe and the mind.
The search for similes deepened. I had a curious impression
that the thing I was looking for was somehow obvious and
familiar. Ultimately it burst upon me with fulminating
conviction that the simile for which I was seeking was the
nervous system. I exclaimed: `The mind is the nervous system,
' with all the enthusiasm of Archimedes, and it only dawned
on me later, with a curious burst of laughter at my naivete,
that my great discovery amounted to a platitude. From this
I came to another discovery: I perceived why platitudes were
stupid. The reason was that they represented the summing up
of trains of thought, each of which was superb in every
detail at one time. A platitude was like a wife after a few
years; she has lost none of her charms, and yet one prefers
some perfectly worthless woman. I now found myself able to
retrace the paths of thought which ultimately come together
in a platitude. I would start with some few simple ideas and
develop them. Each stage in the process was like the joy of a
young eagle soaring from height to height in ever increasing
sunlight as dawn breaks, foaming, over the purple hem of the
garment of ocean, and, when the many coloured rays of rose
and gold and green gathered themselves together and melted
into the orbed glory of the sun, with a rapture that shook
the soul with unimaginable ecstasy, that sphere of rushing
light was recognized as a common-place idea, accepted
unquestioningly and treated with drab indifference because it
had so long been assimilated as a natural and necessary part
of the order of Nature. At first I was shocked and disgusted
to discover that a series of brilliant researches should
culminate in a commonplace. But I soon understood that what I
had done was to live over again the triumphant career of
conquering humanity; that I had experienced in my own person
the succession of winged victories that had been sealed by a
treaty of peace whose clauses might be summed up in some such
trite expression as `Beauty depends upon form'."
It would be quite impracticable to go fully into the subject
of this vision of the Star-Sponge, if only because its
ramifications are omniform. It must suffice to reiterate that
it has been the basis of most of my work for the last five
years, and to remind the reader that the essential form of it
is `Nothingness with twinkles'.
62. It is evident that Our Lady, in her Personality,
contemplates some more or less open form of worship suited
for the laity. With the establishment of the Law something of
this sort may become possible. It is only necessary to kill
out the sense of `sin', with its false shame and its fear of
nature. P.S. The Gnostic Mass is intended to supply this
need. Liber XV. It has been said continuously in California
for some years.
63. All those acts which excite the divine in man are
proper to the Rite of Invocation. Religion, as understood by
the vile Puritan, is the very opposite of all this. He -- it
-- seems to wish to kill his -- its -- soul by forbidding
every expression of it, and every practice which might awaken
it to expression. To hell with this Verbotenism! In
particular, let me exhort all men and all women, for they are
Stars! Heed well this holy Verse! True Religion is
intoxication, in a sense. We are told elsewhere to intoxicate
the innermost, not the outermost; but I think that the word
`wine' should be taken in its widest sense as meaning that
which brings out the soul. Climate, soil, and race change
conditions; each man or woman must find and choose the fit
intoxicant. Thus hashish in one or the other of its forms
seems to suit the Moslem, to go with dry heat; opium is right
for the Mongol; whiskey for the dour temperament and damp
cold climate of the Scot. Sex-expression, too, depends on
climate and so on, so that we must interpret the Law to suit
a Socrates, a Jesus, and a Burton, or a Marie Antoinette and
a de Lamballe, as well as our own Don Juans and Faustines.
With this expansion, to the honour and glory of Them, of
Their Natures, we acclaim therefore our helpers, Dionysus,
Aphrodite, Apollo, Wine, Woman, and song. Intoxication, that
is, ecstasy, is the key to Reality. It is explained in
`Energized Enthusiasm' The Equinox I(9)) that there are three
Gods whose function is to bring the Soul to the Realization
of its own glory: Dionysus, Aphrodite, Apollo; Wine, Woman,
and song. The ancients, both in the highest civilizations,
as in Greece and Egypt, and in the most primitive savagery,
as among the Buriats and the Papuans, were well aware of
this, and made their religious ceremonies `orgia', Works.
Puritan foulness, failing to understand what was happening,
degraded the word `orgies' to mean debauches. It is the old
story of the Fox who lost his tail. If you cannot do
anything, call it impossible; or, if that be evidently
absurd, call it wicked! It is critics who deny poetry,
people without capacity for Ecstasy and Will who call
Mysticism moonshine and Magick delusion. It is manless old
cats, geldings, and psychopaths, who pretend to detest Love,
and persecute Free Women and Free Men. Verbotenism has gone
so far in certain slave-communities that the use of wine is
actually prohibited by law! I wish here to emphasise that
the Law of Thelema definitely enjoins us, as a necessary act
of religion, to `drink sweet wines and wines that foam'. Any
free man or woman who resides in any community where this is
verboten has a choice between two duties: insurrection and
emigration. The furtive disregard of Restriction is not
Freedom. It tends to make men slaves and hypocrites, and to
destroy respect for Law. Have no fear: two years after Vodka
was verboten, Russia, which had endured a thousand lesser
tyrannies with patience, rose in Revolution. Religious
ecstasy is necessary to man's soul Where this is attained by
mystical practices, directly, as it should be, people need no
substitutes. Thus the Hindus remain contentedly sober, and
care nothing for the series of Invaders who have occupied
their country from time to time and governed them. But where
the only means of obtaining this ecstasy, or a simulacrum of
it, known to the people, is alcohol, they must have alcohol.
Deprive them of wine, or beer, or whatever their natural
drink may be, and they replace it by morphia, cocaine, or
something easier to conceal, and to take without detection.
Stop that, and it is Revolution. As long as a man can get rid
of his surplus Energy in enjoyment, he finds life easy, and
submits. Deprive him of Pleasure, of Ecstasy, and his mind
begins to worry about the way in which he is exploited and
oppressed. Very soon he begins furtively to throw bombs; and,
gathering strength, to send his tyrants to the gallows.
E-Mail Fredric L. Rice / The Skeptic Tank