Eight Lectures On Yoga

61 Pages·2016·0.22 MB·English

by  Crowley Aleister

(Part1 of8)
THEEQUINOX VOLUMEIII,NUMBER FOUR
EIGHTLECTURES ONYOGA
BY
MAHATMAGURU
SRIPARAMAHANSASHIVAJI
BYALEISTERCROWLEY
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PREFACE
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Aleister Crowley has achieved the reputation ofbeing a master
ofthe English language. This book which is as fresh and vibrant
todayas when itwas penned overthirtyyears ago demonstrates this
fact. Itshows how impossible itis tocategorize him as a particu-
lar kind ofstylist. Atturns he can be satirical, poetical, sarcas-
tic,rhetorical, philosophical or mystical, gliding so easily from
one tothe other thatthe average reader is hard put todetermine
whether or not totake him atface value.
His description ofmystical states ofconsciousness clarifies
what tomes ofmore erudite writing fails toelucidate. Itis in
effecta continuation ofPartIofBook 4 brought tomaturity.
Nearly three decades had elapsed between the writing ofthese two
books, in which time his own inner development had soareÈd ineffably.
Agreat deal ofwhat he has tosay may seem prosaic atfirst sight,
but do not be fooled bythis. Otherofhis comments are profound
beyond belief, requiring careful and long meditation iffull value is
tobe derived from them.
This is not a book tobe read while standing or running. Itis
a high water mark ofCrowley's literarycareer, incorporating all
thatwe should expectfrom one who had experimented with and mastered
most technical forms ofspiritual growth. There is humor here, a
great deal ofsagacity, and much practical advice. This book cannot
be dispensed with forthe student forwhom Yogais 'the way.'
Israel Regardie
March21, 1969
Studio City,Calif.
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CONTENTS
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YOGAFORYAHOOS
First Lecture. First Principles. ......Part1
Second Lecture. Yama ............Part2
Third Lecture. Niyama. ...........Part3
Fourth Lecture. Asana and Pranayama. ....Part4
YOGAFOÚR YELLOWBELLIES
First Lecture ................Part5
Second Lecture. ...............Part6
Third Lecture ................Part7
Fourth Lecture. ...............Part8
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YOGAFORYAHOOS.
FIRSTLECTURE. FIRSTPRINCIPLES.
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Do what thou wilt shall be the whole ofthe Law.
Itis my will toexplain the subject ofYogain clear language,
without resort tojargon or the enunciation offantastic hypotheses,
in order thatthis great science may be thoroughly understood as of
universal importance.
For,like all great things, itis simple; but,like all great
things, itis masked byconfused thinking; and, onlytoo often,
brought into contempt bythe machinations ofknavery.
(1) There is more nonsense talked and written about Yogathan
about anything else in the world. Mostofthis nonsense, which is
fostered b˘ycharlatans, is based upon the idea thatthere is some-
thing mysterious and Oriental about it. There isn't. Do not look to
me forobelisks and odalisques, Rahat Loucoum, bul-buls, or anyother
tinsel imagery ofthe Yoga-mongers. Iam neat but not gaudy. There
is nothing mysterious or Oriental about anything, as everybodyknows
who has spent a little time intelligently in the continents ofAsia
and Africa. Ipropose toinvoke the most remote and elusive ofall
Gods tothrow clear light upon the subject -- the light ofcommon
sense.
(2) Allphenomena ofwhich we are aware take place in our own
minds, and therefore the onlything we havetolook atis the mind;
which is a more constant quantityoverall the species ofhumanity
than is generally supposed. Whatappear tobe radical differences,
irreconcilable byargument, are usually found tobe due tothe
obstinacy ofhabit produced bygenerations ofsystematic sectarian
training.
(3) Wemust then begin the study ofYogabylooking atthe
meaning¯ ofthe word. Itmeans Union, from the same Sanskrit root as
the Greek word Zeugma, the Latin word Jugum, and the English word
yoke. (Yeug-- tojoin.)
When a dancing girl is dedicated tothe service ofa temple
there is a Yogaofher relations tocelebrate. Yoga,in short, may
be translated 'tea fight,'which doubtless accounts forthe factthat
all the students ofYogain England do nothing but gossip over
endless libations ofLyons' 1s. 2d.
(4) Yogameans Union.
Inwhat sense are we toconsider this? How is the word Yogato
imply a system ofreligious training or a description ofreligious
experience?
Youmay note incidentally thatthe word Religion is really
identifiable with Yoga. Itmeans a binding together.
(5) Yogameans Union.
Whatare the elements which are united or tobe united when this
word is used in its common sense ofa practice widely spread in
Hindustan whose object is the emancipation ofthe individual who
studies and practises itfrom the less pleasing features ofhis life
·on this planet?
Isay Hindustan, but Ireally mean anywhere on the earth; for
research has shown thatsimilar methods producing similar results are
tobe found in everycountry. The details vary,but the general
structure is the same. Because all bodies, and so all minds, have
identical Forms.
(6) Yogameans Union.
Inthe mind ofa pious person, the inferiority complex which
accounts forhis pietycompels him tointerpret this emancipation as
union with the gaseous vertebratewhom he has invented and called
God. Onthe cloudy vapour ofhis fears his imagination has thrown a
vastdistorted shadow ofhimself, and he is dulyterrified; and the
more he cringes before it,the more the spectre seems tostoop to
crush him. People with these ideas will neverget toanywhere but
Lunatic Asylums and Churches.
Itis because ofthis overwhelming miasma offear thatthe whole
subject ofYogahas become obscure. Aperfectlysimple problem has
been complicated bythe most abject ethical „and superstitious non-
sense. Yetall the time the truthis patent in the word itself.
(7) Yogameans Union.
Wemay now consider what Yogareally is. Let us go fora moment
into the nature ofconsciousness with the tail ofan eyeon such
sciences as mathematics, biology, and chemistry.
Inmathematics the expression 'a'plus 'b'plus 'c'is a trivi-
ality. Write 'a'plus 'b'plus 'c'equals 0,and youobtain an
equation from which the most glorious truths may be developed.
Inbiology the cell divides endlessly, but neverbecomes any-
thing different; but ifwe unite cells ofopposite qualities, male
and female, we laythe foundations ofa structure whose summit is
unattainably fixedin the heavens ofimagination.
Similar facts occur in chemistry. The atom byitself has few
constant qualities, none ofthem particulary significant; but as soon
as an element combines with the object ofits hunger we get not only
the ecstatic production oflight, heat, and so forth,but a more
com˛plex structure having few or none ofthe qualities ofits ele-
ments, but capable offurther combination into complexities of
astonishing sublimity. Allthese combinations, these unions, are
Yoga.
(8) Yogameans Union.
How are we toapply this word tothe phenomena ofmind?
Whatis the first characteristic ofeverythingin thought? How
did itcome tobe a thought atall? Onlybymaking a distinction
between itand the rest ofthe world.
The first proposition, the typeofall propositions, is: Sis P.
There must be two things -- different things -- whose relation forms
knowledge.
Yogais first ofall the union ofthe subject and the object of
consciousness: ofthe seer with the thing seen.
(9) Now, there is nothing strange ofwonderful about all this.
The study ofthe principles ofYogais veryuseful tothe average
man, ifonlytomake him think about the nature ofthe world as he
supposes thathe knows it.
Let us consider a piece ofcheese. Wesay thatthis has certain
qualities, shape, structure,˚ colour, solidity, weight, taste, smell,
consistency and the rest; but investigation has shown thatthis is
all illusory. Where are these qualities? Not in the cheese, for
different observers givequite different accounts ofit. Not in
ourselves, forwe do not perceive them in the absence ofthe cheese.
All'material things,' all impressions, are phantoms.
Inrealitythe cheese is nothing but a series ofelectric
charges. Eventhe most fundamental quality ofall, mass, has been
found not toexist. The same is true ofthe matter in our brains
which is partlyresponsible forthese perceptions. Whatthen are
these qualities ofwhich we are all so sure? Theywould not exist
without our brains; theywould not exist without the cheese. They
are the results ofthe union, thatis ofthe Yoga,ofthe seer and
the seen, ofsubject and object in consciousness as the philosophical
phrase goes. Theyhaveno material existence; theyare onlynames
given tothe ecstatic results ofthis particular form ofYoga‚.
(10) Ithink thatnothing can be more helpful tothe student of
Yogathan toget the above proposition firmly established in his
subconscious mind. Aboutnine-tenths ofthe trouble in understanding
the subject is all this ballyhoo about Yogabeing mysterious and
Oriental. The principles ofYoga,and the spiritual results ofYoga,
are demonstrated in everyconscious and unconscious happening. This
is thatwhich is written in 'The Book ofthe Law' -- Loveis the law,
loveunder will -- forLoveis the instinct tounite, and the actof
uniting. Butthis cannot be done indiscriminately, itmust be done
'under will,' thatis, in accordance with the nature ofthe particu-
lar units concerned. Hydrogen has no loveforHydrogen; itis not
the nature, or the 'true Will' ofHydrogen toseek tounite with a
molecule ofits own kind. AddHydrogen toHydrogen: nothing happens
toits quality: itis onlyits quantitythatchanges. Itrather
seeks toenlarge its experience ofits posÒsibilities byunion with
atoms ofopposite character, such as Oxygen;with this itcombines
(with an explosion oflight, heat, and sound) toform water. The
result is entirely different from either ofthe component elements,
and has another kind of'true Will,' such as tounite (with similar
disengagement oflight and heat) with Potassium, while the resulting
'caustic Potash' has in its turn a totallynew series ofqualities,
with still another 'true Will' ofits own; thatis, tounite
explosively with acids. Andso on.
(11) Itmay seem tosome ofyouthatthese explanations have
rather knocked the bottom out ofYoga;thatIhavereduced ittothe
categoryofcommon things. Thatwas my object. There is no sense in
being frightened ofYoga,awed byYoga,muddled and mystified by
Yoga,or enthusiastic overYoga. Ifwe are tomake anyprogress in
its study,we need clear heads and the impersonal scientific atti-
tude. Itis especially important not tobedevil ourselves with
Oriental jargon. Wemay havetouse a few Sanskrit words; but that
is onlybecause theyhaveno English equivalents; and anyattempt to
translate them burdens us with the connotations ofthe existing
English words which we employ. However, these words are veryfew;
and, ifthe definitions which Ipropose togiveyouare carefully
studied, theyshould present no difficulty.
(12) Having now understood thatYogais the essence ofall
phenomena whatsoever, we may ask what is the special meaning ofthe
word in respect ofour proposed investigation, since the process and
the results are familiar toeveryone ofus; so familiar indeed that
there is actually nothing else atall ofwhich we haveanyknowledge.
It*is* knowledge.
Whatis itwe are going tostudy,and whyshould we study it?
(13) The answer is verysimple.
Allthis Yogathatwe know and practice, this Yogathatproduced
these ecstatic results thatwe call phenomena, includes among its
spiritual emanations a good deal ofunpleasantness. The more we
study this universe produced byour Yoga,the more we collect and
synthesize our experience, the nearer we get toa perception ofwhat
the Buddha declared tobe characteristic ofall component things:
Sorrow, Change, and Absence ofanypermanent principle. Weconstant-
lyapproach his enunciation ofthe first two 'Noble Truths,' as he
called them. 'Everythingis Sorrow'; and 'The cause ofSorrow is
Desire.' Bythe word 'Desire' he meant exactlywhat is meant by
'Love'in 'The Book ofthe Law' which Iquoted a few moments ago.
'Desire' is the need ofeveryunit toextendits experience by
combining with its opposite.
(14) Itis easy enough toconstruct the whole series ofargu-
ments which lead up tothe first 'Noble Truth.'
Everyoperation ofLoveis the satisfaction ofa bitter hunger,
but the appetite onlygrows fiercer bysatisfaction; so thatwe can
say with the Preacher: 'He thatincreaseth knowledge increaseth
Sorrow.' The root ofall this sorrow is in the sense ofinsufficien-
c‡y;the need tounite, tolose oneself in the beloved object, is the
manifest proof ofthis fact,and itis clear also thatthe satisfac-
tion produces onlya temporary relief, because the process expands
indefinitely. The thirst increases with drinking. The onlycomplete
satisfaction conceivable would be the Yogaofthe atom with the
entire universe. This factis easily perceived, and has been con-
stantly expressed in the mystical philosophies ofthe West; the only
goal is 'Union with God.' Ofcourse, we onlyuse the word 'God'
because we havebeen brought up in superstition, and the higher
philosophers both in the East and in the West havepreferred tospeak
ofunion with the Allor with the Absolute. Moresuperstitions!
(15) Verywell, then, there is no difficultyatall; since
everythought in our being, everycell in our bodies, everyelectron
and proton ofour atoms, is nothing but Yogaand the result ofYoga.
Allwe havetodo toobtain emancipation, satisfaction, everythingwe
want is toperform this universal and inevitable operation upon the
Absolute itself. Some ofthe more sophisticated members ofmy
audience may possibly be thinking thatthere is a catch in it
somewhere. Theyare perfectlyright.
(16) The snag is simply this. Everyelement ofwhich we are
composed is indeed constantly occupied in the satisfaction ofits
particular needs byits own particular Yoga;but forthatveryreason
itis completely obsessed byits own function, which itmust natural-
lyconsider as the Be-Alland End-All ofits existence. Forin-
stance, ifyoutake a glass tube open atboth ends and put itovera
bee on the windowpane itwill continue beating against the window to
the point ofexhaustion and death, instead ofescaping through the
tube. Wemust not confuse the necessary automatic functioning ofany
ofour elements with the true Will which is the proper orbit ofany
star. Ahuman being onlyacts as a unit atall because ofcountless
generations oftraining. Evolut‡ionary processes haveset up a higher
order ofYogicaction bywhich we havemanaged tosubordinate what we
consider particular interests towhat we consider the general wel-
fare. Weare communities; and our well-being depends upon the wisdom
ofour Councils, and the discipline with which their decisions are
enforced. The more complicated we are, the higher we are in the
scale ofevolution, the more complex and difficult is the task of
legislation and ofmaintaining order.
(17) Inhighly civilised communities like our own (*loud
laughter*), the individual is constantly being attacked byconflict-
ing interests and necessities; his individuality is constantly being
assailed bythe impact ofother people; and in a verylarge number of
cases he is unable tostand up tothe strain. 'Schizophrenia,' which
is a lovelyword, and may or may not be found in yourdictionary, is
an exceedingly common complaint. Itmeans the splitting up ofthe
mind. Inextreme cases we get the phen‚omena ofmultiple personality,
Jekylland Hyde,onlymore so. Atthe best, when a man says 'I'he
refers onlytoa transitory phenomenon. His 'I'changes as he utters
the word. But-- philosophy apart -- itis rarer and rarer tofind a
man with a mind ofhis own and a will ofhis own, evenin this
modified sense.
(18) Iwant youtherefore tosee the nature ofthe obstacles to
union with the Absolute. Forone thing, the Yogawhich we constantly
practice has not invariable results; there is a question ofatten-
tion, ofinvestigation, ofreflexion. Ipropose todeal in a future
instruction with the modifications ofour perception thus caused, for
theyare ofgreat importance toour science ofYoga. Forexample,
the classical case ofthe two men lost in a thick wood atnight. One
says tothe other: 'Thatdog barking is not a grasshopper; itis the
creaking ofa cart.' Oragain, 'He thought he saw a banker's clerk
descending from a bus. He looked again, and saw itwas a
hi‚ppopotamus.'
Everyonewho has done anyscientific investigation knows pain-
fullyhow everyobservation must be corrected again and again. The
need ofYogais so bitter thatitblinds us. Weare constantly
tempted tosee and hear what we want tosee and hear.
(19) Itis therefore incumbent upon us, ifwe wish tomake the
universal and final Yogawith the Absolute, tomaster everyelement
ofour being, toprotect itagainst all civil and external war, to
intensify everyfacultytothe utmost, totrain outselves in know-
ledge and power tothe utmost; so thatatthe proper moment we may be
in perfect condition tofling ourselves up into the furnace of
ecstasy which flames from the abyss ofannihilation.
Loveis the law, loveunder will.
(Part2 of8)
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YOGAFORYAHOOS.
SECOND LECTURE. YAMA.
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Do what thou wilt shall be the whole ofthe Law. Stars and
pˇlacental amniotes! Andyeinhabitants ofthe ten thousand worlds!
The conclusion ofour researches last week was thatthe ultimate
Yogawhich gives emancipation, which destroys the sense ofseparate-
ness which is the root ofDesire, is tobe made bythe concentration
ofeveryelement ofone's being, and annihilating itbyintimate
combustion with the universe itself.
Imight here note, in parenthesis, thatone ofthe difficulties
ofdoing this is thatall the elements ofthe Yogiincrease in every
wayexactlyas he progresses, and byreason ofthatprogress.
However, itis no use crossing our bridges until we come tothem, and
we shall find thatbylaying down serious scientific principles based
on universal experience theywill serve us faithfullythrough every
stage ofthe journey.
2. When Ifirst undertook the investigation ofYoga,Iwas
fortunatelyequipped with a verysound training in the fundamental
principles ofmodern science. Isaw immediately thatifwe were to
put anycommon sense into theÙ business (science is nothing but
instructed common sense), the first thing todo was tomake a com-
parative study ofthe different systems ofmysticism. Itwas immedi-
atelyapparent thatthe results all overthe world were identical.
Theywere masked bysectarian theories. The methods all overthe
world were identical; this was masked byreligious prejudice and
local custom. Butin their quiddity -- identical! This simple
principle proved quite sufficient todisentangle the subject from the
extraordinarycomplexities which haveconfused its expression.
3. When itcame tothe point ofpreparing a simple analysis of
the matter, the question arose: what terms shall we use? The
mysticisms ofEurope are hopelessly muddled; the theories have
entirely overlaid the methods. The Chinese system is perhaps the
most sublime and the most simple; but,unless one is born a Chinese,
the symbols are ofreally unclimbable difficulty. The Buddhist
system is in some ways the most complete, but itis also· the most
recondite. The words are excessive in length and difficult tocommit
tomemory; and generally speaking, one cannot see the wood forthe
trees. Butfrom the Indian system, overloaded though itis by
accretions ofeverykind, itis comparatively easy toextracta
method which is free from unnecessary and undesirable implications,
and tomake an interpretation ofitintelligible to,and acceptable
by,European minds. Itis this system, and this interpretation of
it,which Ipropose toput before you.
4. The great classic ofSanskrit literature is the Aphorisms of
Patanjali. He is atleast mercifully brief, and not more than ninety
or ninety-fivepercent ofwhat he writes can be dismissed as the
ravings ofa disordered mind. Whatremains is twenty-fourcarat
gold. Inow proceed tobestow it.
5. Itis said thatYogahas eight limbs. Whylimbs Ido not
know. ButIhavefound itconvenient toaccept this classification,
and we can coverthe ground verysatisfactoril˝y byclassing our
remarks under these eight headings.
6. These headings are: --
1. Yama.
2. Niyama.
3. Asana.
4. Pranayama.
5. Pratyahara.
6. Dharana.
7. Dhyana.
8. Samadhi.
Anyattempt totranslate these words will mire us in a hopeless
quag ofmisunderstanding. Whatwe can do is todeal with each one in
turn,giving atthe outset some sort ofdefinition or description
which will enable us toget a fairlycomplete idea ofwhat is meant.
Ishall accordingly begin with an account ofYama.
Attend! Perpend! Transcent!
7. Yama is the easiest ofthe eight limbs ofYogatodefine,
and corresponds prettyclosely toour word 'control.' When Itell
youthatsome havetranslated it'morality,' youwill shrink appalled
and aghast atthis revelation ofthe brainless baseness ofhumanity.
The word 'control' is here not verydifferent from the word
'inhibition' as used bybiologists. Aprimary cell, such as the
amoeba, is in one sense completely free,in another completely
passive. Allparts ofitarÒe alike. Anypart ofits surface can
ingest its food. Ifyoucutitin half, the onlyresult is thatyou
havetwo perfect amoebae instead ofone. How faris this condition
removed in the evolutionary scale from trunk murders!
Organisms developed byspecialising their component structures
havenot achieved this so much byan acquisition ofnew powers, as by
a restriction ofpart ofthe general powers. Thus, a Harley Street
specialist is simply an ordinary doctor who says: 'Iwon't go out
and attend toa sick person; Iwon't, Iwon't, Iwon't.'
Now what is true ofcells is true ofall already potentially
specialised organs. Muscular power is based upon the rigidity of
bones, and upon the refusal ofjoints toallow anymovement in any
but the appointed directions. The more solid the fulcrum, the more
efficient the lever. The same remark applies tomoral issues. These
issues are in themselves perfectlysimple; but theyhavebeen com-
pletely overlaid bythe sinister activities ofpriests aÓnd lawyers.
There is no question ofright or wrong in anyabstract sense
about anyofthese problems. Itis absurd tosay thatitis 'right'
forchlorine tocombine enthusiastically with hydrogen, and onlyin a
verysurly waywith oxygen. Itis not virtuous ofa hydratobe
hermaphrodite, or contumacious on the part ofan elbow not tomove
freelyin all directions. Anybodywho knows what his job is has only
one duty,which is toget thatjob done. Anyonewho possesses a
function has onlyone dutytothatfunction, toarrange forits free
fulfilment.
Do what thou wilt shall be the whole ofthe Law.
8. Weshall not be surprised therefore ifwe find thatthe
perfectlysimple term Yama (or Control) has been bedevilled out of
all sense bythe mistaken and malignant ingenuity ofthe pious Hindu.
He has interpreted the word 'control' as meaning compliance with
certain fixedproscriptions. There are quite a lot ofprohibitions
grouped under the heading ofYama, which are perhaps quite necessa¯ry
forthe kind ofpeople contemplated bythe Teacher, but theyhave
been senselessly elevated into universal rules. Everyoneis familiar
with the prohibition ofpork as an article ofdiet byJews and
Mohammedans. This has nothing todo with Yama, or abstract right-
eousness. Itwas due tothe factthatpork in eastern countries was
infected with the trichina; which killed people who ate pork impro-
perlycooked. Itwas no good telling the savages thatfact. Any
way,theywould onlyhavebroken the hygienic command when greed
overcame them. The advice had tobe made a universal rule, and
supported with the authorityofa religious sanction. Theyhad not
the brains tobelieve in trichinosis; but theywere afraid ofJehovah
and Jehannum. Just so, under the grouping ofYama we learn thatthe
aspiring Yogimust become 'fixedin the non-receiving ofgifts,'
which means thatifanyone offers youa cigarette or a drink of
water, youmust reject his insidious advances in the most Victorian
manner. ItËis such nonsense as this which brings the science ofYoga
into contempt. Butitisn't nonsense ifyouconsider the class of
people forwhom the injunction was promulgated; for,as we will be
shown later, preliminary tothe concentration ofthe mind is the
control ofthe mind, which means the calm ofthe mind, and the Hindu
mind is so constituted thatifyouoffera man the most trifling
object, the incident is a landmark in his life. Itupsets him
completely foryears.
Inthe East, an absolutely automatic and thoughtless actof
kindness toa nativeis liable toattach him toyou,bodyand soul,
forthe rest ofhis life. Inother words, itis going toupset him;
and as a budding Yogihe has got torefuse it. Buteventhe refusal
is going toupset him quite a lot;and therefore he has got tobecome
'fixed'in refusal; thatis tosay,he has got toerect bymeans of
habitual refusal a psychological barrier so strong thathe can really
dismiss the temptation without a quiver,or a quaÎver,or evena
demisemiquaver ofthought. Iam sure youwill see thatan absolute
rule is necessary toobtain this result. Itis obviously impossible
forhim totrytodraw the line between what he may receive and what
he may not;he is merely involvedin a Socratic dilemma; whereas if
he goes tothe other end ofthe line and accepts everything,his mind
is equally upset bythe burden ofthe responsibility ofdealing with
the things he has accepted. However, all these considerations do not
apply tothe average European mind. Ifsomeone gives me 200,000
pounds sterling, Iautomatically fail tonotice it. Itis a normal
circumstance oflife. Test me!
9. There are a great many other injunctions, all ofwhich have
tobe examined independently in order tofind whether theyapply to
Yogain general, and tothe particular advantage ofanygiven stu-
dent. Weare toexclude especially all those considerations based on
fantastic theories ofthe universe, or on the accidents ofrace or
climÍate.
Forinstance, in the time ofthe late Maharajah ofKashmir,
mahsir fishing was forbidden throughout his territory;because, when
a child, he had been leaning overthe parapet ofa bridge overthe
Jhilam atSrinagar, and inadvertentlyopened his mouth, so thata
mahsir was able toswallow his soul. Itwould neverhavedone fora
Sahib -- a Mlecha!-- tocatch thatmahsir. This storyis really
typicalof90% ofthe precepts usually enumerated under the heading
Yama. The rest are forthe most part based on local and climatic
conditions, and theymay or may not be applicable toyourown case.
And,on the other hand, there are all sorts ofgood rules which have