The world exists in two forms of order. The natural, or coincidental order, that which is defined and restricted by the laws of science, laws which give little under variation of circumstance, which are rigid and strict, such as the law of conservation of energy. All energy lasts forever, it merely changes form when necessary or allowable. All energy is capable of acting on and joining with other energy to aid in change and adaptation. Change is natural and inevitable, due to existence not being uniform.
The other form of order is the affected or complimentary order these are the laws of nature that are not uniform within all circumstances. These kinds of order can be affected by beings and energies by exerting their will to change the circumstances. This being the basis for magickal working, focusing the will to achieve an end outside of the limits of ordinary function.
Within these orders exists the fundamental energy. All knowledge and will is contained within this energy. The energy is not centralized to any areas, but it does have a tendency to bind together so as to expand influence, increase attainment of knowledge, and increase complexity of form so as to better influence circumstances. This also allows for greater, as well as better, control of itself.
From applying these forms of order to nature the aspects of thought and creation can be better understood. First, consider the role of different parts of nature. It has formerly been assumed that rain exists for the plants to grow, the plants for the animals to eat and so on. I say, to the contrary, that the prior existence of air, water, soil, and so on make it possible for the plant to exist and thus the plant was formed by available energy grouping together into the necessary complexities so as to allow for it to take advantage of the pre-existing elements. If different elements are available the possible forms of existance are thus changed.
In the end all energy will strive to do whatever is necessary to allow for greater complexity and thus greater knowledge and will from the forms that are added. This shows a kind of ordered evolution, controlled by the want for betterment of the whole of the energy. Thus the imagined dietific forms are creations of the "collective conscience" of the energy to help insure the impetus toward betterment of the whole. Allowing each complexity to express itself to its fullest self realization and purpose is thus necessary. Creating a basis for moral structure.
Within this form also exists the urge for self preservation of each complexity until its natural ending point. Compelling the need of self sacrafice of certain complexities to the greater good as well as the advancement of techniques for prolonging the allowable course of existence for each complexity. This sets a basis for predatory urges, but as said before, this is a form affected by surrounding circumstances. In any particular case a complexity developed to the point of reason must look at which actions will allow for the greatest perpetuation both of itself, and to a greater extent, the whole scope of energy complexes. Thus it can fall within reason, that a complexity, deveolped to the point of reason, may sacrafice itself to allow for the preservation of greater numbers, and in some cases the preservation of ideas which would increase the learning curve of the whole of that form of complexity. it is also somewhat allowable for a reasoning complex to end the course of non-reasoning complexes so as to perpetuate its own existence. In the case of reasoning complexes though, all attempts should be made at advancement and preservation unless they specifically are a threat to perpetuation of the course of another complex or complexes outside of the need for sustanence. Thus if a person were to show such ignorance as to end the lives of other persons, with necessary reasoning for their own preservation, an attempt at reasoning should be made, removing them from a situation where they would be likely to do any more harm, until such time as it can be assured that such acts would not be perpetuated again. Only in extreme cases, where no other possible ourse has proven effective, should life be terminated.
