Personal Thoughts on the Ethical Implications of Thelema #5/13 – The Ethics of Consumerism and Global Will

Personal Thoughts on the Ethical Implications of Thelema #5/13 - The Ethics of Consumerism and Global Will

Theoretically, having more than one is intended means that someone else is forced to live with less than they are intended. This leads to suffering. One must ponder: How much is enough? Or, at the very least one must consider if that new house, car, or computer that one desires so much is worth having when one understands the effect that pursuing those things will have on oneself, as well as those who already have too little to eat. The goofs1 abhor this idea, for the entire economic well-being in modern times depends on people’s greed and the disregard of their humanity for the convenience of more things. In a way, it is painful for most people to admit that their consumerism may be indirectly responsible for the 20,000 people that die from hunger in this world every day.2

Keeping up with the Joneses and identifying with one’s possessions or income is the result of an illusion that corporate interests perpetuate. Presently, we can see the rewards of following such rotten advice, as the ever increasing number of unemployed in the U.S. find very little comfort in the fact that their jobs are being outsourced to overseas companies so that corporate interests can exploit workers by paying them less, or because the laws in those impoverished countries do not require American corporate giants to provide workers with medical benefits. How nice for them. We are expected to rejoice because now those exploited workers abroad can be consumers and buy Nikes. And when people abroad can buy Nikes, then that is good for America.

But what happens when Americans can’t afford to buy shoes, much less Nikes?

Greed is and always has been responsible for most of the world’s woes, and an ethical person will not perpetuate an evil that causes war, pestilence, hunger and misery to billions of his fellow humans. Instead, he or she will conceive a way to conduct business that is more inline with his or her beliefs, and will refuse to buy into that form of legalized theft and exploitation known as “capitalism.”

Consider how modern society seems to de-emphasize cooperation. Cooperation is dangerous, and the demiurge likes to perpetuate the myth of “rugged individualism” or the idea that every man is an island. Consider to what extent we have bought into this illusion — that we would warehouse our children, leaving them to be raised by total strangers in order to free ourselves to pursue some dream that seems more and more like a nightmare. How did it get this far — that two adults would consider having children in the first place, knowing that they wouldn’t have time to raise them because of the fixation with material things. Again, we must ask ourselves: How much is enough? How much of the violence, racial and religious hatred, and other increasing social ills could have been avoided by raising and educating our own children rather than putting them away like a book we intend to read later? The excuse has always been that we are working hard for their future so that they can have more of those material things we use as a measure of success (and doesn’t this seem to vindicate us?) when what they really need is the love and attention of a parent.

Our neighbors are subjected to human rights violations. Their doors are kicked in and we watch them from the illusory safety of our homes, thanking our gods it isn’t us. We must look out for number one. We mustn’t rock the boat by holding an unpopular thought, because that might interfere with our ability to collect more things. We stand by and do nothing because we are supposed to mind our own business.

We are worker bees, all of us. If we learned to cooperate, got to know our neighbors, and protested when injustices were committed against them, then we might come to realize that we control our own flow of honey, and that the demiurge cannot exist without its honey.

In the U.S., we like to think of ourselves as free. We like to think of Lady Liberty, in New York, as a symbol of that altruistic ideal. Yet, we seem to be collectively unable or unwilling to extend that benefit to others. China does not claim it was founded as a country of the free, but America does, and it resorts to hypocrisy of the worst kind by trading with countries like China. Many Americans don’t seem to give buying goods made by forced prison labor a second thought, since they individually benefit from the exploitation of those people. The less they pay for one toy, the more they have left to buy other toys.

On a very mundane level, we exploit others when we purchase items made by prison labor, occupied territories or the underprivileged because we expect to get these items at a much better price than we would if they were not being exploited. We benefit from their poverty. We even do it to our own countrymen when we patronize stores that exploit their workers by cheating them out of reasonable pay, hours, medical benefits, or when we employ businesses that promote, or pass up, individuals based on color, race, or religious beliefs rather than a good work ethic.

This planet has a Will. It is the Little Sister of Nuit. Should we patronize organizations, special interest groups, or individual wills when their actions violate global wellness? Of course, we could argue (and often have) that since we are all global creatures, any action we make, even actions that destroy our home, are in accordance with the global will. Crowley didn’t think so, and neither do I.

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. — Duty

Remember: every dollar is a vote. Money is a talisman.

Footnotes:

  1. Noun. From the Hebrew Goph — a reference to the physical body. A derogatory term to explain humans that refuse to acknowledge their spiritual nature or humanity because doing so would mean they’d have to inconvenience themselves with the ethics such beliefs would imply.
  2. In the time it would have taken the average person to finish reading this book, 40,000 people will have died. Tomorrow, 20,000 more will die.

©2006-2013 Gerald del Campo. Edited by Sheta Kaey.

Gerald del Campo has authored three books on the subject of Thelema: A Heretic’s Guide to Thelema, New Aeon Magick: Thelema Without Tears, and New Aeon English Qabalah Revealed. He is a photographer, musician and CEO for the Order of Thelemic Knights, the first Thelemic charitable organization. You can visit his blog at http://solis93.livejournal.com and his websites at http://thelemicknights.org and http://egoandtheids.com. Gerald formerly served as Senior Managing Editor of Rending the Veil.

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