THELEMIC MORALITY 
309 
town in Italy , of those that I know at all, where I spent less 
than 48 hours.) 
The Law of Thelema helps us to deal with this question 
very simply and succinctly . First , it obviates the need of 
defining the proper "End" ; for with us this becomes identical 
with the "True Will"; and we are bound to assume that the 
man himself is the sole arbiter ; we postulate that his "End" is 
self-justified. 
Then as to his "Means": as he cannot possibly know for 
certain whether they are suitable or not , he can only rely on 
his inherited instincts, his learning, his traditions, and his 
experience. Of these all but the first lie wholly in the 
intellectual Sphere , the Ruach , and can accordingly be 
knocked into any desired shape at will, by dint of a little 
manipulation ; and if Thelema has freed him morally , as it 
should have done , from all the nonsense of Plato , Manu, 
Draco, Solon , Paul (with his harpy brood) , John Stuart Mill, 
and Kant, he can make his decision with purely objective 
judgment. (Where would mathematics be if certain solutions 
were a priori inadmissible?) But then , what about that plaguy 
first weapon in his armoury? It must be these instincts , 
simply because we have eliminated all the other possibilities . 
What are they? 
Two are their sources : the spiritual (Neschamah) and the 
physiological (Nephesch). Note that both these are feminine. 
They pertain 
to He and He final in Tetragrammaton 
respectively. That implies that they are, in a sense, imposed 
on you from the beginning . Of course it is your own higher 
principles, Yechidah and Chiah, that have saddled you with 
them ; but the "Human Consciousn ess," being in Tiphareth , 
cannot control Neschamah at all; and it has to be admirably 
unified , fortified , and perfected if it is to act efficiently upon 
Nephesch. 
In practice , we most of us do act upon Nephesch a great 
deal. All learning, training , discipline , tend to modify our 
physiological reactions in a thousand minor manners . A