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- +5UHPng  <a href="http://lfmczcwrdase.com/">lfmczcwrdase</a>, [url=http://kmbrdbdtrmiw.com/]kmbrdbdtrmiw[/url], [link=http://mwidmpqllbae.com/]mwidmpqllbae[/link], http://qhnzmpsipzex.com/
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-<center><h1>THE BOOK OF LIES</h1> +
-<h2><a name="Aliester Crowley"></a> Aliester Crowley </h2> +
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-THE BOOK OF LIES <br> +
-WHICH IS ALSO FALSELY <br> +
-CALLED <br><br> +
-<p /> +
-BREAKS <br><br> +
-<p /> +
-THE WANDERINGS OR FALSIFICATIONS <br> +
-OF THE ONE THOUGHT OF <br><br> +
-<p /> +
-FRATER PERDURABO <br> +
-(Aleister Crowley) <br><br> +
-<p /> +
-WHICH THOUGHT IS ITSELF <br> +
-UNTRUE <br><br> +
-<p /> +
-A REPRINT<br> +
-with an additional commentary to each chapter. <br><br> +
-<p /> +
-"Break, break, break <br> +
-At the foot of thy stones, O Sea! <br> +
-And I would that I could utter <br> +
-The thoughts that arise in me!" <br> +
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-</h3> +
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-(OPPOSITE: Photo of FRATER PERDURABO on his ass.) +
-                       COMMENTARY (Title Page) +
- +
-       The number of the book is 333, as implying dis- +
-     persion, so as to correspond with the title, "Breaks" +
-     and "Lies". +
-       However, the "one thought is itself untrue", and +
-     therefore its falsifications are relatively true. +
-       This book therefore consists of statements as nearly +
-     true as is possible to human language. +
-       The verse from Tennyson is inserted partly because +
-     of the pun on the word "break"; partly because of the +
-     reference to the meaning of this title page, as explained +
-     above; partly because it is intensely amusing for  +
-     Crowley to quote Tennyson. +
-       There is no joke or subtle meaning in the publisher's +
-     imprint. +
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-                              FOREWORD +
- +
-      THE BOOK OF LIES, first published in London +
-    in 1913, Aleister Crowley's little master work, has +
-    long been out of print.  Its re-issue with the author's +
-    own Commentary gives occasion for a few notes.  We +
-    have so much material by Crowley himself about this  +
-    book that we can do no better that quote some +
-    passages which we find scattered about in the un- +
-    published volumes of his "CONFESSIONS."  He +
-    writes: +
-      "...None the less, I could point to some solid +
-    achievement on the large scale, although it is com- +
-    posed of more or less disconnected elements.  I refer +
-    to THE BOOK OF LIES.  In this there are 93 chapters: +
-    we count as a chapter the two pages filled re- +
-    respectively with a note of interrogation and a mark of +
-    exclamation.  The other chapters contain sometimes a +
-    single word, more frequently from a half-dozen to  +
-    twenty paragraphs.  The subject of each chapter is +
-    determined more or less definitely by the Qabalistic +
-    import of its number.  Thus Chapter 25 gives a revised +
-    ritual of the Pentagram; 72 is a rondel with the refrain +
-    ~Shemhamphorash', the Divine name of 72 letters; +
-    77 Laylah, whose name adds to that number; and  +
-    80, the number of the letter Pe, referred to Mars, a +
-    panegyric upon War.  Sometimes the text is serious +
-    and straightforward, sometimes its obscure oracles +
-    demand deep knowledge of the Qabalah for inter- +
-    pr&Eta;tion, others contain obscure allusions, play +
-    upon words, secrets expressed in cryptogram, double +
-    or triple meanings which must be combined in order +
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-                                 [5] +
-    to appreciate the full flavour; others again are +
-    subtly ironical or cynical.  At first sight the book is a +
-    jumble of nonsense intended to insult the reader.  It +
-    requires infinite study, sympathy, intuition and +
-    initiation.  Given these I do not hesitate to claim that +
-    in none other of my writings have I given so pro- +
-    found and comprehensive an exposition of my +
-    &Phi;losophy on every plane...." +
-      "...My association with Free Masonry was there- +
-    fore destined to be more fertile that almost any other +
-    study, and that in a way despite itself.  A word should +
-    be pertinent with regard to the question of secrecy. +
-    It has become difficult for me to take this matter +
-    very seriously.  Knowing what the secret actually is, +
-    I cannot attach much importance to artificial +
-    mysteries.  Again, though the secret itself is of such +
-    tremendous import, and though it is so simple that +
-    I could disclose it...in a short paragraph, I might +
-    do so without doing much harm.  For it cannot be used +
-    indiscriminately...I have found in practice that the +
-    secret of the O.T.O. cannot be used unworthily...." +
-      "It is interesting in this connection to recall how it +
-    came into my possession.  It had occurred to me to +
-    write a book  HE BOOK OF LIES, WHICH IS +
-    ALSO FALSELY CALLED BREAKS, THE +
-    WANDERINGS OR FALSIFICATION OF THE +
-    THOUGHT OF FRATER PERDURABO WHICH  +
-    THOUGHT IS ITSELF UNTRUE. . . .'  One of  +
-    these chapters bothered me.  I could not write it.  I +
-    invoked Dionysus with particular fervour, but still  +
-    without success.  I went off in desperation to  hange +
-    my luck', by doing something entirely contrary to +
-    my inclinations.  In the midst of my disgust, the +
-    spirit came over me, and I scribbled the chapter +
-    down by the light of a farthing dip.. When I read it +
-    over, I was as discontented as before, but I stuck it +
-    into the book in a sort of anger at myself as a +
-    deliberate act of spite towards my readers. +
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-                                 [6] +
-      "Shortly after publication, the O.H.O. (Outer  +
-    Head of the O.T.O.) came to me.  (At that time I did +
-    not realise that there was anything in the O.T.O. +
-    beyond a convenient compendium of the more +
-    important truths of Free Masonry.)  He said that since +
-    I was acquainted with the supreme secret of the +
-    Order, I must be allowed the IX {degree} and obligated in +
-    regard to it.  I protested that I knew no such secret. +
-    He said  ut you have printed it in the plainest +
-    language'.  I said that I could not have done so +
-    because I did not know it.  He went to the book- +
-    shelves; taking out a copy of THE BOOK OF LIES, he +
-    pointed to a passage in the despised chapter.  It  +
-    instantly flashed upon me.  The entire symbolism not +
-    only of Free Masonry but of many other traditions  +
-    blazed upon my spiritual vision.  From that moment +
-    the O.T.O. assumed its proper importance in my +
-    mind.  I understood that I held in my hands the key +
-    to the future progress of humanity...." +
-      The Commentary was written by Crowley prob- +
-    ably around 1921.  The student will find it very +
-    helpful for the light it throws on many of its passages. +
- +
-                                       The Editors +
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-                                 [7] +
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-    <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; &Eta; +
-&Omicron;&Upsilon;&Kappa; &Epsilon;&Sigma;&Tau;&Iota; +
-&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; &Omicron;!;</font></b> (1) +
- +
-                   The Ante Primal Triad which is +
-                               NOT-GOD +
-                             Nothing is. +
-                             Nothing Becomes. +
-                             Nothing is not. +
- +
-                    The First Triad which is GOD +
-                                I AM. +
-                          I utter The Word. +
-                          I hear The Word. +
- +
-                              The Abyss +
-                   The Word is broken up. +
-                   There is Knowledge. +
-                   Knowledge is Relation. +
-                   These fragments are Creation. +
-                   The broken manifests Light. (2) +
- +
-                    The Second Triad which is GOD +
-          GOD the Father and Mother is concealed in Genera- +
-              tion. +
-          GOD is concealed in the whirling energy of Nature. +
-          GOD is manifest in gathering: harmony: considera- +
-              tion: the Mirror of the Sun and of the Heart. +
- +
-                           The Third Triad +
-                    Bearing: preparing. +
-                    Wavering: flowing: flashing. +
-                    Stability: begetting. +
- +
-                         The Tenth Emanation +
-                    The world. +
- +
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-                                 [10] +
-           COMMENTARY (The Chapter that is not a Chapter) +
-      This chapter, numbered 0, corresponds to the Negative,  +
-    which is before Kether in the Qabalistic system. +
-      The notes of interrogation and exclamation on the previous +
-    pages are the other two veils. +
-      The meaning of these symbols is fully explained in "The +
-    Soldier and the Hunchback". +
-      This chapter begins by the letter O, followed by a mark of +
-    exclamation; its reference to the theogony of "Liber Legis" is +
-    explained in the note, but it also refers to KTEIS PHALLOS +
-    and SPERMA, and is the exclamation of wonder or ecstasy, +
-    which is the ultimate nature of things. +
- +
-                                 NOTE +
-      (1) Silence. Nuit, O; Hadit; Ra-Hoor-Khuit, I. +
- +
-                 COMMENTARY (The Ante Primal Triad) +
-      This is the negative Trinity; its three statements are, in an +
-    ultimate sense, identical. They harmonise Being, Becoming, +
-    Not-Being, the three possible modes of conceiving the universe. +
-      The statement, Nothing is Not , technically equivalent to +
-    Something Is, is fully explained in the essay called Berashith. +
-      The rest of the chapter follows the Sephirotic system of the +
-    Qabalah, and constitutes a sort of quintessential comment upon +
-    that system. +
-      Those familiar with that system will recognise Kether, +
-    Chokmah, Binah, in the First Triad; Daath, in the Abyss; Chesed, +
-    Geburah, Tiphareth, in the Second Triad; Netzach, Hod and +
-    Yesod in the Third Triad, and Malkuth in the Tenth Emanation. +
-      It will be noticed that this cosmogony is very complete; the +
-    manifestation even of God does not appear until Tiphareth; and +
-    the universe itself not until Malkuth. +
-      The chapter many therefore be considered as the most complete +
-    treatise on existence ever written. +
- +
-                                 NOTE +
-      (2) The Unbroken, absorbing all, is called Darkness. +
- +
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-                                 [11] +
- +
- +
-                                  <font size=+2><b>1</font></b> +
- +
-                <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda; +
-&Alpha;</font></b> +
- +
-                       THE SABBATH OF THE GOAT +
- +
-               O! the heart of N.O.X. the Night of Pan. +
-               <font size=+1><b>&Pi;&Alpha;&Nu;</font></b>: Duality: Energy: +
-Death. +
-               Death: Begetting: the supporters of O! +
-               To beget is to die; to die is to beget. +
-               Cast the Seed into the Field of Night. +
-               Life and Death are two names of A. +
-               Kill thyself. +
-               Neither of these alone is enough. +
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-                                 [12] +
- +
- +
-                         COMMENTARY (<font size=+1><b>&Alpha;</font></b>) +
- +
-      The shape of the figure I suggests the Phallus; this +
-    chapter is therefore called the Sabbath of the Goat, the +
-    Witches' Sabbath, in which the Phallus is adored. +
-      The chapter begins with a repetition of O! referred +
-    to in the previous chapter.  It is explained that this triad +
-    lives in Night, the Night of Pan, which is mystically +
-    called N.O.X., and this O is identified with the O in +
-    this word.  N is the Tarot symbol, Death; and the X +
-    or Cross is the sign of the Phallus.  For a fuller com- +
-    mentary on Nox, see Liber VII, Chapter I. +
-      Nox adds to 210, which symbolises the reduction of +
-    duality to unity, and thence to negativity, and is thus +
-    a hieroglyph of the Great Work. +
-      The word Pan is then explained, <font size=+1><b>&Pi;</font></b>, the +
-letter of  +
-    Mars, is a hieroglyph of two pillars, and therefore +
-    suggest duality; A, by its shape, is the pentagram,  +
-    energy, and N, by its Tarot attribution, is death. +
-      Nox is then further explained, and it is shown that +
-    the ultimate Trinity, O!, is supported, or fed, by the +
-    process of death and begetting, which are the laws of +
-    the universe. +
-      The identity of these two is then explained. +
-      The Student is then charged to understand the +
-    spiritual importance of this physical procession in +
-    line 5. +
-      It is then asserted that the ultimate letter A has two +
-    names, or phases, Life and Death. +
-      Line 7 balances line 5.  It will be notice that the +
-    phraseology of these two lines is so conceived that the +
-    one contains the other more than itself. +
-      Line 8 emphasises the importance of performing  +
-    both. +
- +
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- +
-                                 [13] +
-                                  <font size=+2><b>2</font></b> +
- +
- +
-                  <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Eta; +
-&Beta;</font></b> +
- +
-                         THE CRY OF THE HAWK +
- +
-           Hoor hath a secret fourfold name: it is Do What +
-            Thou Wilt.(3) +
-           Four Words: Naught-One-Many-All. +
-                       Thou-Child! +
-                       Thy Name is holy. +
-                       Thy Kingdom is come. +
-                       Thy Will is done. +
-                       Here is the Bread. +
-                       Here is the Blood. +
-             Bring us through Temptation! +
-             Deliver us from Good and Evil! +
-           That Mine as Thine be the Crown of the Kingdom, +
-             even now. +
-                             ABRAHADABRA. +
-           These ten words are four, the Name of the One. +
- +
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- +
-                                 [14] +
-                         COMMENTARY (<font size=+1><b>&Beta;</font></b>) +
- +
- +
-      The "Hawk" referred to is Horus. +
-      The chapter begins with a comment on Liber Legis +
-    III, 49. +
-      Those four words, Do What Thou Wilt, are also  +
-    identified with the four possible modes of conceiving the +
-    universe; Horus unites these. +
-      Follows a version of the "Lord's Prayer", suitable +
-    to Horus.  Compare this with the version in Chapter 44. +
-    There are ten sections in this prayer, and, as the prayer  +
-    is attributed to Horus, they are called four, as above +
-    explained; but it is only the name of Horus which is +
-    fourfold; He himself is One. +
-      This may be compared with the Qabalistic doctrine +
-    of the Ten Se&Phi;roth as an expression of Tetra- +
-    grammaton (1 plus 2 plus 3 plus 4 = 10). +
-      It is now seen that this Hawk is not Solar, but +
-    Mercurial; hence the words, the Cry of the Hawk, the  +
-    essential part of Mercury being his Voice; and the  +
-    number of the chapter, B, which is Beth the letter of +
-    Mercury, the Magus of the Tarot, who has four +
-    weapons, and it must be remembered that this card is  +
-    numbered 1, again connecting all these symbols with  +
-    the Phallus. +
-      The essential weapon of Mercury is the Caduceus. +
- +
-                                 NOTE +
-      (3) Fourteen letters. Quid Voles Illud Fac. Q.V.I.F. 196=14^2. +
- +
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-                                 [15] +
-                                  <font size=+2><b>3</font></b> +
- +
-              <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Gamma;</font></b> +
- +
-                              THE OYSTER +
- +
-    The Brothers of A&there4;A&there4; are one with the Mother of +
-      the Child.(4) +
-    The Many is as adorable to the One as the One is to +
-      the Many.  This is the Love of These; creation- +
-      parturition is the Bliss of the One; coition- +
-      dissolution is the Bliss of the Many. +
-    The All, thus interwoven of These, is Bliss. +
-    Naught is beyond Bliss. +
-    The Man delights in uniting with the Woman; the +
-      Woman in parting from the Child. +
-    The Brothers of A&there4;A&there4; are Women: the Aspirants +
-      to A&there4;A&there4; are Men. +
- +
- +
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- +
-                                 [16] +
-                         COMMENTARY (<font size=+1><b>&Gamma;</font></b>) +
- +
-      Gimel is the High Priestess of the Tarot.  This  +
-    chapter gives the initiated feminine point of view; it is +
-    therefore called the Oyster, a symbol of the Yoni.  In +
-    Equinox X, The Temple of Solomon the King, it is +
-    explained how Masters of the Temple, or Brothers of +
-    A&there4;A&there4; have changed the formula of their progress. +
-    These two formulae, Solve et Coagula, are now ex- +
-    plained, and the universe is exhibited as the interplay +
-    between these two.  This also explains the statement in +
-    Liber Legis I, 28-30. +
- +
-                                 NOTE +
-      (4) They cause all men to worship it. +
- +
- +
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- +
-                                 [17] +
-                                  <font size=+2><b>4</font></b> +
- +
-              <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Delta;</font></b> +
- +
-                               PEACHES +
- +
-    Soft and hollow, how thou dost overcome the hard +
-      and full! +
-    It dies, it gives itself; to Thee is the fruit! +
-    Be thou the Bride; thou shalt be the Mother here- +
-      after. +
-    To all impressions thus.  Let them not overcome thee; +
-      yet let them breed within thee.  The least of the +
-      impressions, come to its perfection, is Pan. +
-    Receive a thousand lovers; thou shalt bear but One +
-      Child. +
-    This child shall be the heir of Fate the Father. +
- +
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-                                 [18] +
-                         COMMENTARY (<font size=+1><b>&Delta;</font></b>) +
- +
-      Daleth is the Empress of the Tarot, the letter of  +
-    Venus, and the title, Peaches, again refers to the Yoni. +
-      The chapter is a counsel to accept all impressions; +
-    it is the formula of the Scarlet woman; but no impression +
-    must be allowed to dominate you, only to fructify you; +
-    just as the artist, seeing an object, does not worship it, +
-    but breeds a masterpiece from it.  This process is  +
-    exhibited as one aspect of the Great Work.  The last  +
-    two paragraphs may have some reference to the 13th +
-    Aethyr (see The Vision and The Voice). +
- +
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-                                 [19] +
-                                  <font size=+2><b>5</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Epsilon;</font></b> +
- +
-                        THE BATTLE OF THE ANTS +
- +
-          That is not which is. +
-          The only Word is Silence. +
-          The only Meaning of that Word is not. +
-          Thoughts are false. +
-          Fatherhood is unity disguised as duality. +
-          Peace implies war. +
-          Power implies war. +
-          Harmony implies war. +
-          Victory implies war. +
-          Glory implies war. +
-          Foundation implies war. +
-          Alas!  for the Kingdom wherein all these are at war. +
- +
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- +
-                                 [20] +
-                        COMMENTARY (<font size=+1><b>&Epsilon;</font></b>) +
- +
-      He is the letter of Aries, a Martial sign; while the +
-    title suggests war.  The ants are chosen as small busy +
-    objects. +
-      Yet He, being a holy letter, raises the beginning of the +
-    chapter to a contemplation of the Pentagram, con- +
-    sidered as a glyph of the ultimate. +
-      In line 1, Being is identified with Not-Being. +
-      In line 2, Speech with Silence. +
-      In line 3, the Logos is declared as the Negative. +
-      Line 4 is another phrasing of the familiar Hindu +
-    statement, that that which can be thought is not true. +
-      In line 5, we come to an important statement, an +
-    adumbration of the most daring thesis in this book- +
-    Father and Son are not really two, but one; their unity +
-    being the Holy Ghost, the semen; the human form is a +
-    non-essential accretion of this quintessence. +
-      So far the chapter has followed the Se&Phi;roth from +
-    Kether to Chesed, and Chesed is united to the Supernal +
-    Triad by virtue of its Phallic nature; for not only is  +
-    Amoun a Phallic God, and Jupiter the Father of All, +
-    but 4 is Daleth, Venus, and Chesed refers to water, +
-    from which Venus sprang, and which is the symbol of +
-    the Mother in the Tetragrammaton.  See Chapter 0, +
-    "God the Father and Mother is concealed in genera- +
-    tion". +
-      But Chesed, in the lower sense, is conjoined to +
-    Microprosopus.  It is the true link between the greater +
-    and lesser countenances, whereas Daath is the false. +
-    Compare the doctrine of the higher and lower Manas in +
-    Theosophy. +
-      The rest of the chapter therefor points out the duality, +
-    and therefore the imperfection, of all the lower Se&Phi;roth +
-    in their essence. +
- +
- +
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-                                 [21] +
-                                  <font size=+2><b>6</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Digamma;</font></b> +
- +
-                                CAVIAR +
- +
-    The Word was uttered: the One exploded into one +
-      thousand million worlds. +
-    Each world contained a thousand million spheres. +
-    Each sphere contained a thousand million planes. +
-    Each plane contained a thousand million stars. +
-    Each star contained a many thousand million things. +
-    Of these the reasoner took six, and, preening, said: +
-      This is the One and the All. +
-    These six the Adept harmonised, and said: This is the +
-      Heart of the One and the All. +
-    These six were destroyed by the Master of the  +
-      Temple; and he spake not. +
-    The Ash thereof was burnt up by the Magus into  +
-      The Word. +
-    Of all this did the Ipsissimus know Nothing. +
- +
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-                                 [22] +
-                        COMMENTARY (<font size=+1><b>&Digamma;</font></b>) +
- +
-      This chapter is presumably called Caviar because +
-    that substance is composed of many spheres. +
-      The account given of Creation is the same as that +
-    familiar to students of the Christian tradition, the +
-    Logos transforming the unity into the many. +
-      We then see what different classes of people do with  +
-    the many. +
-      The Rationalist takes the six Se&Phi;roth of Micro- +
-    prosopus in a crude state, and declares them to be the +
-    universe.  This folly is due to the pride of reason. +
-      The Adept concentrates the Microcosm in Tiphareth, +
-    recognising an Unity, even in the microcosm, but, qua +
-    Adept, he can go no further. +
-      The Master of the Temple destroys all these illusions, +
-    but remains silent.  See the description of his functions +
-    in the Equinox, Liber 418 and elsewhere. +
-      In the next grade, the Word is re-formulated, for the +
-    Magus in Chokmah, the Dyad, the Logos. +
-      The Ipsissimus, in the highest grade of the A&there4;A&there4;, +
-    is totally unconscious of this process, or, it might be +
-    better to say, he recognises it as Nothing, in that positive +
-    sense of the word, which is only intelligible in +
-    Samasamadhi. +
- +
- +
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-                                 [28] +
-                                  <font size=+2><b>7</font></b> +
- +
-              <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Zeta;</font></b> +
- +
-                            THE DINOSAURS +
- +
-    None are They whose number is Six:(5) else were they +
-      six indeed. +
-    Seven(6) are these Six that live not in the City of the  +
-      Pyramids, under the Night of Pan. +
-    There was Lao-tzu. +
-    There was Siddartha. +
-    There was Krishna. +
-    There was Tahuti. +
-    There was Mosheh. +
-    There was Dionysus.(7) +
-    There was Mahmud. +
-    But the Seventh men called PERDURABO; for  +
-      enduring unto The End, at The End was Naught +
-      to endure. (8) +
-    Amen. +
- +
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-                                 [29] +
-                         COMMENTARY (<font size=+1><b>&Zeta;</font></b>) +
- +
- +
-      This chapter gives a list of those special messengers +
-    of the Infinite who initiate periods.  they are called +
-    Dinosaurs because of their seeming to be terrible +
-    devouring creatures.  They are Masters of the Temple, +
-    for their number is 6 (1 plus 2 plus 3), the mystic +
-    number of Binah; but they are called "None", because +
-    they have attained.  If it were not so, they would be +
-    called "six" in its bad sense of mere intellect. +
-      They are called Seven, although they are Eight, +
-    because Lao-tzu counts as nought, owing to the nature +
-    of his doctrine.  The reference to their "living not" is +
-    to be found in Liber 418. +
-      The word "Perdurabo" means "I will endure unto +
-    the end".  The allusion is explained in the note. +
-      Siddartha, or Gotama, was the name of the last +
-    Budda. +
-      Krishna was the principal incarnation of the Indian +
-    Vishnu, the preserver, the principal expounder of  +
-    Vedantism. +
-      Tahuti, or Thoth, the Egyptian God of Wisdom. +
-      Mosheh, Moses, the founder of the Hebrew system. +
-      Dionysus, probably an ecstatic from the East. +
-      Mahmud, Mohammed. +
-      All these were men; their Godhead is the result of +
-    mythopoeia. +
- +
-                                NOTES +
-      (5) Masters of the Temple, whose grade has the +
-    mystic number 6 (= 1 + 2 + 3). +
-      (6) These are not eight, as apparent; for Lao-tzu +
-    counts as 0. +
-      (7) The legend of "Christ" is only a corruption and +
-    perversion of other legends.  Especially of Dionysus: +
-    compare the account of Christ before Herod/Pilate in +
-    the gospels, and of Dionysus before Pentheus in  +
-    "The Baccae". +
-      (8) O, the last letter of Perdurabo, is Naught. +
- +
- +
- +
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-                                 [25] +
-                                  <font size=+2><b>8</font></b> +
- +
-                 <font size=+1><b>&Kappa;&Epsilon;&Alpha;&Lambda;&Eta; +
-&Eta;</font></b> +
- +
-                          STEEPED HORSEHAIR +
-        +
-    Mind is a disease of semen.  +
-    All that a man is or may be is hidden therein. +
-    Bodily functions are parts of the machine; silent,  +
-      unless in dis-ease. +
-    But mind, never at ease, creaketh "I". +
-    This I persisteth not, posteth not through genera- +
-      tions, changeth momently, finally is dead. +
-    Therefore is man only himself when lost to himself +
-      in The Charioting. +
- +
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-                                 [26] +
-                          COMMENTARY (<font size=+1><b>&Eta;</font></b>) +
- +
-      Cheth is the Chariot in the Tarot.  The Charioteer is +
-    the bearer of the Holy Grail.  All this should be studied +
-    in Liber 418, the 12th Aethyr. +
-      The chapter is called "Steeped Horsehair" because  +
-    of the mediaeval tradition that by steeping horsehair +
-    a snake is produced, and the snake is the hieroply&Phi;c +
-    representation of semen, particularly in Gnostic and  +
-    Egyptian emblems. +
-      The meaning of the chapter is quite clear; the whole +
-    race-consciousness, that which is omnipotent, omnis- +
-    cient, omnipresent, is hidden therein. +
-      Therefore, except in the case of an Adept, man only +
-    rises to a glimmer of the universal consciousness, while, +
-    in the orgasm, the mind is blotted out. +
- +
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-                                 [27] +
-                                  <font size=+2><b>9</font></b> +
- +
-                 <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Eta; +
-&Theta;</font></b> +
- +
-                              THE BRANKS +
- +
-    Being is the Noun; Form is the adjective. +
-    Matter is the Noun; Motion is the Verb. +
-    Wherefore hath Being clothed itself with Form? +
-    Wherefore hath Matter manifested itself in Motion? +
-    Answer not, O silent one!  For THERE is no "where- +
-      fore", no "because". +
-    The name of THAT is not known; the Pronoun +
-      interprets, that is , misinterprets, It. +
-    Time and Space are Adverbs. +
-    Duality begat the Conjunction. +
-    The Conditioned is Father of the Preposition. +
-    The Article also marketh Division; but the Inter- +
-      jeciton is the sound that endeth in the Silence. +
-    Destroy therefore the Eight Parts of Speech; the +
-      Ninth is nigh unto Truth. +
-    This also must be destroyed before thou enterest  +
-      into The Silence. +
-    Aum. +
- +
- +
- +
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-                                 [28] +
-                         COMMENTARY (<font size=+1><b>&Theta;</font></b>) +
- +
-      Teth is the Tarot trump, Strength, in which a woman +
-    is represented closing the mouth of a lion. +
-      This chapter is called "The Branks", an even more +
-    powerful symbol, for it is the Scottish, and only known, +
-    apparatus for closing the mouth of a woman. +
-      The chapter is formally an attack upon the parts of +
-    speech, the interjection, the meaningless utterance of +
-    ecstasy, being the only thing worth saying; yet even this +
-    is to be regarded as a lapse. +
-      "Aum" represents the entering into the silence, as  +
-    will observed upon pronouncing it. +
- +
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-                                 [29] +
-                                  <font size=+2><b>10</font></b> +
- +
-              <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Iota;</font></b> +
- +
-                             WINDLESTRAWS +
- +
-    The Abyss of Hallucinations has Law and Reason; +
-      but in Truth there is no bond between the Toys of +
-      the Gods. +
-    This Reason and Law is the Bond of the Great Lie. +
-    Truth! Truth! Truth! crieth the Lord of the Abyss +
-      of Hallucinations. +
-    There is no silence in that Abyss: for all that men +
-      call Silence is Its Speech. +
-    This Abyss is also called "Hell", and "The Many". +
-      Its name is "Consciousness", and "The Universe", +
-      among men. +
-    But THAT which neither is silent, nor speaks, re- +
-      joices therein. +
- +
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-                                 [30] +
-                         COMMENTARY (<font size=+1><b>&Iota;</font></b>) +
- +
- +
-      There is no apparent connection between the number +
-    of this chapter and its subject. +
-      It does, however, refer to the key of the Tarot called +
-    The Hermit, which represents him as cloaked. +
-      Jod is the concealed Phallus as opposed to &Tau;, the +
-    extended Phallus.  This chapter should be studied in +
-    the light of what is said in "Aha!" and in the Temple +
-    of Solomon the King about the reason. +
-      The universe is insane, the law of cause and effect +
-    is an illusion, or so it appears in the Abyss, which is +
-    thus identified with consciousness, the many, and both; +
-    but within this is a secret unity which rejoices; this +
-    unit being far beyond any conception. +
- +
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-                                 [31] +
-                                  <font size=+2><b>11</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Iota;&Alpha;</font></b> +
- +
-                            THE GLOW-WORM +
- +
-    Concerning the Holy Three-in-Naught. +
-    Nuit, Hadit, Ra-Hoor-Khuit, are only to be under- +
-      stood by the Master of the Temple. +
-    They are above The Abyss, and contain all con- +
-      tradiction in themselves. +
-    Below them is a seeming duality of Chaos and +
-      Babalon; these are called Father and Mother, but +
-      it is not so.  They are called Brother and Sister, +
-      but it is not so.  They are called Husband and  +
-      Wife, but it is not so. +
-    The reflection of All is Pan: the Night of Pan is the +
-      Annihilation of the All. +
-    Cast down through The Abyss is the Light, the Rosy +
-      Cross, the rapture of Union that destroys, that is +
-      The Way.  The Rosy Cross is the Ambassador of Pan. +
-    How infinite is the distance form This to That! Yet +
-      All is Here and Now.  Nor is there any there or Then; +
-      for all that is, what is it but a manifestation, that is, +
-      a part, that is, a falsehood, of THAT which is not? +
-    Yet THAT which is not neither is nor is not That  +
-      which is! +
-    Identity is perfect; therefore the w of Identity is +
-      but a lie.  For there is no subject, and there is no +
-      predicate; nor is there the contradictory of either +
-      of these things. +
-    Holy, Holy, Holy are these Truths that I utter, +
-      knowing them to be but falsehoods, broken mirrors, +
-      troubled waters; hide me, O our Lady, in Thy +
-      Womb! for I may not endure the rapture. +
-    In this utterance of falsehood upon falsehood, whose  +
-      contradictories are also false, it seems as if That +
-      which I uttered not were true. +
-    Blessed, unutterably blessed, is this last of the +
-      illusions; let me play the man, and thrust it from  +
-      me!  Amen. +
- +
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- +
-                                 [32] +
-                      COMMENTARY (<font size=+1><b>&Iota; +
-&Alpha;</font></b>) +
- +
-      "The Glow-Worm" may perhaps be translated as +
-    "a little light in the darkness", though there may be a +
-    subtle reference to the nature of that light. +
-      Eleven is the great number of Magick, and this +
-    chapter indicates a supreme magical method; but it is +
-    really called eleven, because of Liber Legis, I, 60. +
-      The first part of the chapter describes the universe +
-    in its highest sense, down to Tiphareth; it is the new +
-    and perfect cosmogony of Liber Legis. +
-      Chaos and Babalon are Chokmah and Binah, but +
-    they are really one; the essential unity of the supernal +
-    Triad is here insisted upon. +
-      Pan is a generic name, including this whole system +
-    of its manifested side.  Those which are above the Abyss +
-    are therefore said to live in the Night of Pan; they are +
-    only reached by the annihilation of the All. +
-      Thus, the Master of the Temple lives in the Night of +
-    Pan. +
-      Now, below the Abyss, the manifested part of the +
-    Master of the temple, also reaches Samadhi, as the +
-    way of Annihilation. +
-      Paragraph 7 begins by a reflection produced by the +
-    preceding exposition.  This reflection is immediately +
-    contradicted, the author being a Master of the Temple. +
-    He thereupon enters into his Samadhi, and he piles +
-    contradiction upon contradiction, and thus a higher +
-    degree of rapture, with ever sentence, until his armoury +
-    is exhausted, and, with the word Amen, he enters the +
-    supreme state. +
- +
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-                                 [33] +
-                                  <font size=+2><b>12</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Iota; &Beta;</font></b> +
- +
-                           THE DRAGON-FLIES +
- +
-    IO is the cry of the lower as OI of the higher. +
-    In figures they are 1001;(9) in letters they are Joy.(10) +
-    For when all is equilibrated, when all is beheld from +
-      without all, there is joy, joy, joy that is but one +
-      facet of a diamond, every other facet whereof is +
-      more joyful than joy itself. +
- +
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-                                 [34] +
-                       COMMENTARY (<font size=+1><b>&Iota; +
-&Beta;</font></b>) +
- +
-      The Dragon-Flies were chosen as symbols of joy, +
-    because of the author's observation as a naturalist. +
-      Paragraph 1 mere repeats Chapter 4 in quintessence; +
-    1001, being 11 <font size=+1><b>&Sigma;</font></b> (1-13), is a symbol +
-of the complete +
-    unity manifested as the many, for <font size=+1><b>&Sigma;</font></b> +
-(1-13) gives the +
-    whole course of numbers from the simple unity of 1 +
-    to the complex unity of 13, impregnated by the magical 11. +
-      I may add a further comment on the number 91. +
-    13 (1 plus 3) is a higher form of 4.  4 is Amoun, the +
-    God of generation, and 13 is 1, the Phallic unity. +
-    Daleth is the Yoni.  And 91 is AMN (Amen), a form +
-    of the Phallus made complete through the intervention +
-    of the Yoni.  This again connects with the IO and OI +
-    of paragraph 1, and of course IO is the rapture-cry of  +
-    the Greeks. +
-      The whole chapter is, again, a comment on Liber +
-    legis, 1, 28-30. +
- +
-                                NOTES +
-      (9) 1001 = 11 <font size=+1><b>&Sigma;</font></b>.  The Petals of the +
-Sahas- +
-    raracakkra. +
-      (10) JOY = 101, the Egg of Spirit in equilibrium +
-    between the &Pi;llars of the Temple. +
- +
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-                                 [35] +
-                                  <font size=+2><b>13</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda; +
-&Iota;&Gamma;</font></b> +
- +
-                             PILGRIM-TALK +
- +
-    O thou that settest out upon The Path, false is the +
-      Phantom that thou seekest.  When thou hast it +
-      thou shalt know all bitterness, thy teeth fixed in  +
-      the Sodom-Apple. +
-    Thus hast thou been lured along That Path, whose +
-      terror else had driven thee far away. +
-    O thou that stridest upon the middle of The Path, no +
-      phantoms mock thee.  For the stride's sake thou +
-      stridest. +
-    Thus art thou lured along That Path, whose fascina- +
-      tion else had driven thee far away. +
-    O thou that drawest toward the End of The Path, +
-      effort is no more.  Faster and faster dos thou fall; +
-      thy weariness is changed into Ineffable Rest. +
-    For there is not Thou upon That Path: thou hast  +
-      become The Way. +
- +
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-                                 [36] +
-                      COMMENTARY (<font size=+1><b>&Iota; +
-&Gamma;</font></b>) +
- +
-      This chapter is perfectly clear to anyone who has +
-    studied the career of an Adept. +
-      The Sodom-Apple is an uneatable fruit found in the +
-    desert. +
- +
- +
- +
- +
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- +
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-                                 [37] +
-                                  <font size=+2><b>14</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Iota;&Delta;</font></b> +
- +
-                            ONION-PEELINGS +
- +
-    The Universe is the Practical Joke of the General  +
-      at the Expense of the Particular, quoth FRATER +
-      PERDURABO, and laughed. +
-    But those disciples nearest to him wept, seeing the +
-      Universal Sorrow. +
-    Those next to them laughed, seeing the Universal +
-      Joke. +
-    Below these certain disciples wept. +
-    Then certain laughed. +
-    Others next wept. +
-    Others next laughed. +
-    Next others wept. +
-    Next others laughed. +
-    Last came those that wept because they could not +
-      see the Joke, and those that laughed lest they           +
-      should be thought not to see the Joke, and thought +
-      it safe to act like FRATER PERDURABO. +
-    But though FRATER PERDURABO laughed +
-      openly, He also at the same time wept secretly; +
-      and in Himself He neither laughed nor wept. +
-    Nor did He mean what He said. +
- +
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-                                 [38] +
-                       COMMENTARY (<font +
-size=+1><b>&Iota;&Delta;</font></b>) +
- +
-      The title, "Onion-Peelings", refers to the well-known +
-    incident in "Peer Gynt". +
-      The chapter resembles strongly Dupin's account of +
-    how he was able to win at the game of guessing odd or +
-    even.  (See Poe's tale of "The Purloined Letter".) +
-    But this is a more serious piece of psychology.  In one's +
-    advance towards a comprehension of the universe, one +
-    changes radically one's point of view; nearly always it +
-    amounts to a reversal. +
-      this is the cause of most religious controversies. +
-    Paragraph 1, however, is Frater Perdurabo's formula- +
-    tion of his perception of the Universal Joke, also +
-    described in Chapter 34.  All individual existence is +
-    tragic.  Perception of this fact is the essence of comedy. +
-    "Household Gods" is an attempt to write pure comedy. +
-    "The Bacchae" of Euripides is another. +
-      At the end of the chapter it is, however, seen that to +
-    the Master of the Temple the opposite perception occurs +
-    simultaneously, and that he himself is beyond both of +
-    these. +
-      And in the last paragraph it is shown that he realises +
-    the truth as beyond any statement of it. +
- +
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-                                 [39] +
-                                  <font size=+2><b>15</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Iota;&Epsilon;</font></b> +
- +
-                            THE GUN-BARREL +
- +
-    Mighty and erect is this Will of mine, this Pyramid +
-      of fire whose summit is lost in Heaven.  Upon it +
-      have I burned the corpse of my desires. +
-    Mighty and erect is this <font +
-size=+1><b>&Phi;&Alpha;&Lambda;&Lambda;&Omicron;&Sigma;</font></b> of my +
-Will.  The +
-      seed thereof is That which I have borne within me +
-      from Eternity; and it is lost within the Body of +
-      Our Lady of the Stars. +
-    I am not I; I am but an hollow tube to bring down +
-      Fire from Heaven. +
-    Mighty and marvellous is this Weakness, this  +
-      Heaven which draweth me into Her Womb, this +
-      Dome which hideth, which absorbeth, Me. +
-    This is The Night wherein I am lost, the Love +
-      through which I am no longer I. +
- +
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-                                 [40] +
-                     COMMENTARY (<font +
-size=+1><b>&Iota;&Epsilon;</font></b>) +
- +
-      The card 15 in the Tarot is "The Devil", the +
-    mediaeval blind for Pan. +
-      The title of the chapter refers to the Phallus, which  +
-    is here identified with the will.  The Greek word<font +
-size=+1><b>&Pi;&Upsilon;&Rho;&Alpha;&Mu;&Iota;&Sigma;</font></b> +
-    has the same number as <font +
-size=+1><b>&Phi;&Alpha;&Lambda;&Lambda;&Omicron;&Sigma;</font></b>. +
-      This chapter is quite clear, but one my remark in +
-    the last paragraph a reference to the nature of Samadhi. +
-      As man loses his personality in physical love, so +
-    does the magician annihilate his divine personality in  +
-    that which is beyond. +
-      The formula of Samadhi is the same, from the  +
-    lowest to the highest.  The Rosy-Cross is the Universal +
-    Key.  But, as one proceeds, the Cross becomes greater, +
-    until it is the Ace, the Rose, until it is the Word. +
- +
- +
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-                                 [41] +
-                                  <font size=+2><b>16</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Alpha;&Lambda;&Eta; +
-&Iota;&Sigma;</font></b> +
- +
-                           THE STAG-BEETLE +
- +
-    Death implies change and individuality if thou be +
-      THAT which hath no person, which is beyond the  +
-      changing, even beyond changelessness, what hast +
-      thou to do with death? +
-    The bird of individuality is ecstasy; so also is its +
-      death. +
-    In love the individuality is slain; who loves not love? +
-    Love death therefore, and long eagerly for it. +
-    Die Daily. +
- +
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-                                 [42] +
-                      COMMENTARY (<font size=+1><b>&Iota;&Sigma;</font></b>) +
- +
-      This seems a comment on the previous chapter; the +
-    Stag-Beetle is a reference the Kheph-ra, the Egyptian +
-    God of Midnight, who bears the Sun through the  +
-    Underworld; but it is called the Stag-Beetle to emphasise +
-    his horns.  Horns are the universal hieroglyph of energy, +
-    particularly of Phallic energy. +
-      The 16th key of the Tarot is "The Blasted Tower". +
-    In this chapter death is regarded as a form of marriage. +
-    Modern Greek peasants, in many cases, cling to Pagan +
-    belief, and suppose that in death they are united to the  +
-    Deity which they have cultivated during life.  This is "a +
-    consummation devoutly to be wished" (Shakespeare). +
-      In the last paragraph the Master urges his pupils to +
-    practise Samadhi every day. +
- +
- +
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- +
-                                 [43] +
-                                  <font size=+2><b>17</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Iota;&Zeta;</font></b> +
- +
-                             THE SWAN(11) +
- +
-    There is a Swan whose name is Ecstasy: it wingeth +
-      from the Deserts of the North;it wingeth through +
-      the blue; it wingeth over the fields of rice; at its +
-      coming they push forth the green. +
-    In all the Universe this Swan alone is motionless; it +
-      seems to move, as the Sun seems to move; such +
-      is the weakness of our sight. +
-    O fool! criest thou? +
-    Amen. Motion is relative: there is Nothing that is +
-      still. +
-    Against this Swan I shot an arrow; the white breast +
-      poured forth blood.  Men smote me; then, per- +
-      ceiving that I was but a Pure Fool, they let me +
-      pass.  +
-    Thus and not otherwise I came to the Temple of the  +
-      Graal. +
- +
- +
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- +
-                                 [44] +
-                       COMMENTARY (<font size=+1><b>&Iota;&Zeta;</font></b>) +
- +
- +
-      This Swan is Aum.  The chapter is inspired by  +
-    Frater P.'s memory of the wild swans he shot in the  +
-    Tali-Fu. +
-      In paragraphs 3 and 4 it is, however, recognised that +
-    even Aum is impermanent.  There is no meaning in the  +
-    word, stillness, so long as motion exists. +
-      In a boundless universe, one can always take any  +
-    one point, however mobile, and postulate it a a point +
-    at rest, calculating the motions of all other points +
-    relatively to it. +
-      The penultimate paragraph shows the relations of  +
-    the Adept to mankind.  Their hate and contempt are +
-    necessary steps to his acquisition of sovereignty over +
-    them. +
-      The story of the Gospel, and that of Parsifal, will +
-    occur to the mind. +
- +
-                                 NOTE +
-      (11) This chapter must be read in connection with  +
-    Wagner's "Parsifal". +
- +
- +
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-                                 [45] +
-                                  <font size=+2><b>18</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Iota;&Eta;</font></b> +
- +
-                               DEWDROPS +
- +
-    Verily, love is death, and death is life to come. +
-    Man returneth not again; the stream floweth not +
-      u&Phi;ll; the old life is no more; there is a new life +
-      that is not his. +
-    Yet that life is of his very essence; it is more He +
-      than all that he calls He. +
-    In the silence of a dewdrop is every tendency of his +
-      soul, and of his mind, and of his body; it is the +
-      Quintessence and the Elixir of his being.  Therein +
-      are the forces that made him and his father and his +
-      father's father before him. +
-    This is the Dew of Immortality. +
-    Let this go free, even as It will; thou art not its +
-      master, but the vehicle of It. +
- +
- +
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-                                 [46] +
-                       COMMENTARY (<font size=+1><b>&Iota;&Eta;</font></b>) +
- +
-      The 18th key of the Tarot refers to the Moon, which +
-    was supposed to shed dew.  The appropriateness of the +
-    chapter title is obvious. +
-      The chapter must be read in connection with  +
-    Chapters 1 and 16. +
-      I the penultimate paragraph, Vindu is identified +
-    with Amrita, and in the last paragraph the disciple is +
-    charged to let it have its own way.  It has a will of its +
-    own, which is more in accordance with the Cosmic Will, +
-    than that of the man who is its guardian and servant. +
- +
- +
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-                                 [47] +
-                                  <font size=+2><b>19</font></b> +
-                                   +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Iota;&Theta;</font></b> +
- +
-                       THE LEOPARD AND THE DEER +
- +
-    The spots of the leopard are the sunlight in the +
-      glade; pursue thou the deer stealthily at thy +
-      pleasure. +
-    The dappling of the deer is the sunlight in the glade; +
-      concealed from the leopard do thou feed at thy +
-      pleasure. +
-    Resemble all that surroundeth thee; yet be Thyself +
-      -and take thy pleasure among the living. +
-    This is that which is written-Lurk!-in The Book +
-      of The Law. +
- +
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- +
-                                 [48] +
-                      COMMENTARY (<font size=+1><b>&Iota;&Theta;</font></b>) +
- +
- +
-      19 is the last Trump, "The Sun', which is the +
-    representative of god in the Macrocosm, as the Phallus +
-    is in the Microcosm. +
-      There is a certain universality and adaptability  +
-    among its secret power.  The chapter is taken from  +
-    Rudyard Kiplin's "Just So Stories". +
-      The Master urges his disciples to a certain holy +
-    stealth, a concealment of the real purpose of their lives; +
-    in this way making the best of both worlds.  This counsels +
-    a course of action hardly distinguishable from hypocrisy; +
-    but the distinction is obvious to any clear thinker, +
-    though not altogether so the Frater P. +
- +
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- +
-                                 [49] +
-                                  <font size=+2><b>20</font></b> +
- +
-              <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Kappa;</font></b> +
- +
-                                SAMSON +
- +
-    The Universe is in equilibrium; therefore He that is  +
-      without it, though his force be but a feather, can +
-      overturn the Universe.  +
-    Be not caught within that web, O child of Freedom! +
-      Be not entangled in the universal lie, O child of +
-      Truth! +
- +
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- +
-                                 [50] +
-                         COMMENTARY (<font size=+1><b>&Kappa;</font></b>) +
- +
-      Samson, the Hebrew Hercules, is said in the legend +
-    to have pulled down the walls of a music-hall where he +
-    was engaged, "to make sport for the &Phi;listines", +
-    destroying them and himself.  Milton founds a poem on  +
-    this fable.  +
-      The first paragraph is a corollary of Newton's First +
-    Law of Motion.  The key to infinite power is to reach +
-    the Bornless Beyond. +
- +
- +
- +
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- +
-                                 [51] +
-                                  <font size=+2><b>21</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Kappa;&Alpha;</font></b> +
- +
-                          THE BLIND WEBSTER +
- +
-    It is not necessary to understand; it is enough to  +
-      adore. +
-    The god may be of clay: adore him; he becomes +
-      GOD. +
-    We ignore what created us; we adore what we create. +
-      Let us create nothing but GOD! +
-    That which causes us to create is our true father and +
-      mother; we create in our own image, which is theirs. +
-    Let us create therefore without fear; for we can  +
-      create nothing that is not GOD. +
- +
- +
- +
- +
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-                                 [52] +
-                      COMMENTARY (<font +
-size=+1><b>&Kappa;&Alpha;</font></b>) +
- +
- +
-      The 21st key of the Tarot is called "The Universe", +
-    and refers to the letter &Tau;, the Phallus in manifesta- +
-    tion; hence the title, "The Blind Webster". +
-      The universe is conceived as Buddhists, on the one +
-    hand, and Rationalists, on the other, would have us do; +
-    fatal, and without intelligence.  Even so, it may be  +
-    delightful to the creator. +
-      The moral of this chapter is, therefore, and exposition +
-    of the last paragraph of Chapter 18. +
-      It is the critical spirit which is the Devil, and gives +
-    rise to the appearance of evil. +
- +
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-                                 [53] +
-                                  <font size=+2><b>22</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Kappa;&Beta;</font></b> +
- +
-                              THE DESPOT +
- +
-    The waiters of the best eating-houses mock the whole +
-      world; they estimate every client at his proper +
-      value. +
-    This I know certainly, because they always treat me +
-      with profound respect.  Thus they have flattered +
-      me into praising them thus publicly. +
-    Yet it is true; and they have this insight because +
-      they serve, and because they can have no personal +
-      interest in the affairs of those whom they serve. +
-    An absolute monarch would be absolutely wise and +
-      good. +
-    But no man is strong enough to have no interest. +
-      Therefore the best king would be Pure Chance. +
-    It is Pure Chance that rules the Universe; therefore, +
-      and only therefore, life is good. +
- +
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-                                 [54] +
-                      COMMENTARY (<font size=+1><b>&Kappa;&Beta;</font></b>) +
- +
- +
-      Comment would only mar the supreme simplicity +
-    of this chapter. +
- +
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-                                 [55] +
-                                  <font size=+2><b>23</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Kappa;&Gamma;</font></b> +
- +
-                                SKIDOO +
- +
-    What man is at ease in his Inn? +
-    Get out. +
-    Wide is the world and cold. +
-    Get out. +
-    Thou hast become an in-itiate. +
-    Get out. +
-    But thou canst not get out by the way thou camest +
-      in.  The Way out is THE WAY. +
-    Get out. +
-    For OUT is Love and Wisdom and Power.(12) +
-    Get OUT. +
-    If thou hast T already, first get UT.(13) +
-    Then get O. +
-    And so at last get OUT. +
- +
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-                                 [56] +
- +
- +
-                      COMMENTARY (<font +
-size=+1><b>&Kappa;&Gamma;</font></b>) +
- +
- +
-      Both "23" and "Skidoo" are American words +
-    meaning "Get out".  This chapter describes the Great +
-    Work under the figure of a man ridding himself of all +
-    his accidents. +
-      He first leaves the life of comfort; then the world at +
-    large; and, lastly, even the initiates. +
-      In the fourth section is shown that there is no return  +
-    for one that has started on this path. +
-      The word OUT is then analysed, and treated as a +
-    noun. +
-      Besides the explanation in the note, O is the Yoni; +
-    T, the Lingam; and U, the Hierophant; the 5th card +
-    of the Tarot, the Pentagram.  It is thus practically +
-    identical with IAO. +
-      The rest of the chapter is clear, for the note. +
- +
-                                NOTES +
-      (12) O = {character?}, "The Devil of the Sabbath".  U = 8, +
-    the Hierophant or Redeemer.  T = Strength, the Lion. +
-      (13) T, manhood, the sign of the cross or phallus. +
-    UT, the Holy Guardian Angel; UT, the first syllable +
-    of Udgita, see the Upanishads.  O, Nothing or Nuit. +
- +
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-                                 [57] +
-                                  <font size=+2><b>24</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Kappa;&Delta;</font></b> +
- +
-                      THE HAWK AND THE BLINDWORM +
- +
-    This book would translate Beyond-Reason into the +
-      words of Reason. +
-    Explain thou snow to them of Andaman. +
-    The slaves of reason call this book Abuse-of- +
-      Language: they are right. +
-    Language was made for men to eat and drink, make +
-      love, do barter, die.  The wealth of a language con- +
-      sists in its Abstracts; the poorest tongues have +
-      wealth of Concretes. +
-    Therefore have Adepts praised silence; at least it +
-      does not mislead as speech does. +
-    Also, Speech is a symptom of Thought. +
-    Yet, silence is but the negative side of Truth; the  +
-      positive side is beyond even silence. +
-    Nevertheless, One True God crieth hriliu! +
-      And the laughter of the Death-rattle is akin. +
- +
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-                                 [58] +
-                      COMMENTARY (<font +
-size=+1><b>&Kappa;&Delta;</font></b>) +
- +
-      The Hawk is the symbol of sight; the Blindworm, of  +
-    blindness.  Those who are under the dominion of reason +
-    are called blind. +
-      In the last paragraph is reasserted the doctrine of +
-    Chapters 1, 8, 16 and 18. +
-      For the meaning of the word hriliu consult Liber 418. +
- +
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-                                 [59] +
-                                  <font size=+2><b>25</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Kappa;&Epsilon;</font></b> +
- +
-                            THE STAR RUBY +
- +
-    Facing East, in the centre, draw deep deep deep thy  +
-      breath, closing thy mouth with thy right fore- +
-      finger prest against thy lower lip.  Then dashing  +
-      down the hand with a great sweep back and out, +
-      expelling forcibly thy breath, cry: <font +
-size=+1><b>&Alpha;&Pi;&Omicron; +
-      &Pi;&Alpha;&Nu;&Tau;&Omicron;-C? &Kappa;&Alpha;&Kappa;&Omicron;&Delta; +
-      &Alpha;&Iota;&Mu;&Omicron;&Nu;&Omicron;-C?</font></b>. +
-    With the same forefinger touch thy forehead, and +
-      say <font size=+1><b>C?-&Omicron;&Iota;</font></b>, thy member, and +
-say {&Omega;-&Phi;&Alpha; +
-                             &Lambda;&Lambda;&Epsilon;</font></b>,(14) thy +
-      right shoulder, and say <font +
-size=+1><b>&Iota;-C?-&Chi;-&Upsilon;&Rho;&Omicron;-C?</font></b>, +
-                                                    thy left +
-      shoulder, and say <font +
-size=+1><b>&Epsilon;&Upsilon;-&Chi;-&Alpha;&Rho;&Iota;-C?- +
-                                 &Tau;&Omicron;-C?</font></b>; then clasp +
-      thine hands, locking the fingers, and cry <font +
-size=+1><b>&Iota;&Alpha;-&Omega;</font></b>. +
-    Advance to the East.  Imagine strongly a Pentagram. +
-      aright, in thy forehead.  Drawing the hands to the +
-      eyes, fling it forth, making the sign of Horus, and +
-      roar {&Chi;-&Alpha;&Omicron;-C?}.  Retire thine hand in the sign of +
-Hoor +
-      pa kraat. +
-    Go round to the North and repeat; but scream +
-     <font +
-size=+1><b>&Beta;&Alpha;&Beta;&Alpha;&Lambda;&Omicron;&Nu;</font></b>. +
-    Go round to the West and repeat; but say <font +
-size=+1><b>&Epsilon;&Rho;-&Omega;-C?</font></b>. +
-    Go round to the South and repeat; but bellow +
-      <font size=+1><b>Psi-&Upsilon;-&Chi;-&Eta;</font></b>. +
-    Completing the circle widdershins, retire to the  +
-      centre, and raise thy voice in the Paian, with these  +
-      words <font size=+1><b>&Iota;&Omicron; &Pi;&Alpha;&Nu;</font></b> with +
-the signs of N.O.X. +
-    Extend the arms in the form of a &Tau;, and say low +
-      but clear: <font size=+1><b>&Pi;&Rho;&Omicron; &Mu;&Omicron;&Upsilon; +
-&Iota;&Upsilon;- +
-      &Gamma;&Gamma;&Epsilon;-C? &Omicron;&Pi;&Iota;-C?-&Omega; +
-&Mu;&Omicron;- +
-      &Upsilon; +
-&Tau;&Epsilon;&Lambda;&Epsilon;&Tau;&Alpha;&Rho;-&Chi;-&Alpha;- +
-      &Iota; &Epsilon;&Pi;&Iota; &Delta;&Epsilon;&Xi;&Iota;&Alpha; +
-C?-&Upsilon;- +
-      &Nu;&Omicron;-&Chi;-&Epsilon;-C? +
-&Epsilon;&Pi;&Alpha;&Rho;&Iota;-C?-&Tau;- +
-      &Epsilon;&Rho;&Alpha; &Delta;&Alpha;&Iota;&Mu;&Omicron;&Nu;&Epsilon;- +
-      C? &Phi;&Lambda;&Epsilon;&Gamma;&Epsilon;&Iota; &Gamma;&Alpha;&Rho; +
-      &Pi;&Epsilon;&Rho;&Iota; &Mu;&Omicron;&Upsilon; &Omicron; &Alpha;-C?- +
-      &Tau;&Eta;&Rho; &Tau;-&Omega;-&Nu; &Pi;&Epsilon;&Nu;&Tau;&Epsilon; +
-&Kappa;- +
-      &Alpha;&Iota; &Epsilon;&Nu; &Tau;&Eta;&Iota; +
-C?-&Tau;&Eta;&Lambda;&Eta;- +
-      &Iota; &Omicron; &Alpha;-C?-&Tau;&Eta;&Rho; &Tau;-&Omega;-&Nu; +
-&Epsilon;&Xi; +
-      &Epsilon;-C?-&Tau;&Eta;&Kappa;&Epsilon;</font></b>. +
-    Repeat the Cross Qabalistic, as above, and end as  +
-      thou didst begin. +
- +
- +
- +
- +
- +
-                                 [60] +
-                     COMMENTARY (<font +
-size=+1><b>&Kappa;&Epsilon;</font></b>) +
- +
-      25 is the square of 5, and the Pentagram has the +
-    red colour of Geburah. +
-      The chapter is a new and more elaborate version of +
-    the Banishing Ritual of the Pentagram. +
-      It would be improper to comment further upon an +
-    official ritual of the A&there4;A&there4; +
- +
-                                 NOTE +
-      (14) The secret sense of these words is to be sought in +
-    the numberation thereof. +
- +
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-                                 [61] +
-                                  <font size=+2><b>26</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Kappa;&Digamma;</font></b> +
- +
-                    THE ELEPHANT AND THE TORTOISE +
- +
-    The Absolute and the Conditioned together make +
-      The One Absolute. +
-    The Second, who is the Fourth, the Demiurge, whom +
-      all nations of Men call The First, is a lie grafted +
-      upon a lie, a lie multiplied by a lie. +
-    Fourfold is He, the Elephant upon whom the +
-      Universe is poised: but the carapace of the  +
-      Tortoise supports and covers all. +
-    This Tortoise is sixfold, the Holy Hexagram.(15) +
-    These six and four are ten, 10, the One manifested +
-      that returns into the Naught unmanifest. +
-    The All-Mighty, the All-Ruler, the All-Knower, the +
-      All-Father, adored by all men and by me +
-      abhorred, be thou accursed, be thou abolished, be +
-      thou annihilated, Amen! +
- +
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-                                 [62] +
-                     COMMENTARY (<font +
-size=+1><b>&Kappa;&Digamma;</font></b>) +
- +
- +
-      The title of the chapter refers to the Hindu legend. +
-      The first paragraph should be read in connection +
-    with our previous remarks upon the number 91. +
-      The number of the chapter, 26, is that of Tetra- +
-    grammaton, the manifest creator, Jehovah. +
-      He is called the Second in relation to that which is +
-    above the Abyss, comprehended under the title of the +
-    First. +
-      But the vulgarians conceive of nothing beyond the +
-    creator, and therefore call him The First. +
-      He is really the Fourth, being in Chesed, and of +
-    course his nature is fourfold.  This Four is conceived +
-    of as the Dyad multiplied by the Dyad; falsehood con- +
-    firming falsehood. +
-      Paragraph 3 introduces a new conception; that of +
-    the square within the hexagram, the universe enclosed +
-    in the law of Lingam-Yoni. +
-      The penultimate paragraph shows the redemption of +
-    the universe by this law. +
-      The figure 10, like the work IO, again suggest +
-    Lingam-Yoni, besides the exclamation given in the  +
-    text. +
-      The last paragraph curses the universe thus un- +
-    redeemed. +
-      The eleven initial A's in the last sentence are Magick +
-    Pentagrams, emphasising this curse. +
- +
-                                 NOTE +
-      (15) In nature the Tortoise has 6 members at angels +
-    of 60 Degrees. +
- +
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- +
-                                 [63] +
-                                  <font size=+2><b>27</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Kappa;&Zeta;</font></b> +
- +
-                             THE SORCERER +
- +
-    A Sorcerer by the power of his magick had subdued +
-      all things to himself. +
-    Would he travel?  He could fly through space more  +
-      swiftly than the stars. +
-    Would he eat, drink, and take his pleasure?  there +
-      was none that did not instantly obey his bidding. +
-    In the whole system of ten million times ten million +
-      spheres upon the two and twenty million planes he +
-      had his desire. +
-    And with all this he was but himself. +
-    Alas! +
- +
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-                                 [64] +
-                      COMMENTARY (<font size=+1><b>&Kappa;&Zeta;</font></b>) +
- +
-      This chapter gives the reverse of the medal; it is the +
-    contrast to Chapter 15. +
-      The Sorcerer is to be identified with The Brother of +
-    the Left Hand Path. +
- +
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-                                 [65] +
-                                  <font size=+2><b>28</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Kappa;&Eta;</font></b> +
- +
-                            THE POLE-STAR +
- +
-    Love is all virtue, since the pleasure of love is but +
-      love, and the pain of love is but love. +
-    Love taketh no heed of that which is not and of that +
-      which is. +
-    Absence exalteth love, and presence exalteth love. +
-    Love moveth ever from height to height of ecstasy +
-      and faileth never. +
-    The wings of love droop not with time, nor slacken +
-      for life or for death. +
-    Love destroyeth self, uniting self with that which is +
-      not-self, so that Love breedeth All and None in +
-      One. +
-    Is it not so?...No?... +
-    Then thou art not lost in love; speak not of love. +
-    Love Alway Yieldeth: Love Alway Hardeneth. +
-    ..........May be: I write it but to write Her name. +
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-                                 [66] +
-                       COMMENTARY (<font size=+1><b>&Kappa;&Eta;</font></b>) +
- +
-      This now introduces the principal character of this  +
-    book, Laylah, who is the ultimate feminine symbol, to +
-    be interpreted on all planes. +
-      But in this chapter, little hint is given of anything +
-    beyond physical love.  It is called the Pole-Star, because +
-    Laylah is the one object of devotion to which the author +
-    ever turns. +
-      Note the introduction of the name of the Beloved in  +
-    acrostic in line 15. +
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-                                 [67] +
-                                  <font size=+2><b>29</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Kappa;&Theta;</font></b> +
- +
-                          THE SOUTHERN CROSS +
- +
-    Love, I love you!  Night, night, cover us!  Thou art +
-      night, O my love; and there are no stars but thine +
-      eyes. +
-    Dark night, sweet night, so warm and yet so fresh, +
-      so scented yet so holy, cover me, cover me! +
-    Let me be no more!  Let me be Thine; let me be +
-      Thou; let me be neither Thou nor I; let there be +
-      love in night and night in love. +
-    N.O.X. the night of Pan; and Laylah, the night +
-      before His threshold! +
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-                                 [68] +
-                      COMMENTARY (<font +
-size=+1><b>&Kappa;&Theta;</font></b>) +
- +
-      Chapter 29 continues Chapter 28. +
-      Note that the word Laylah is the Arabic for "Night". +
-      The author begins to identify the Beloved with the +
-    N.O.X. previously spoken of. +
-      the chapter is called "The Southern Cross", because, +
-    on the physical plane, Laylah is an Australian. +
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-                                 [69] +
-                                  <font size=+2><b>30</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Lambda;</font></b> +
- +
-                            JOHN-A-DREAMS +
- +
-    Dreams are imperfections of sleep; even so is con- +
-      sciousness the imperfection of waking. +
-    Dreams are impurities in the circulation of the blood; +
-      even so is consciousness a disorder of life. +
-    Dreams are without proportion, without good +
-      sense, without truth; so also is consciousness. +
-    Awake from dream, the truth is known:(16) awake +
-      from waking, the Truth is-The Unknown. +
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-                                 [70] +
-                        COMMENTARY (<font size=+1><b>&Lambda;</font></b>) +
- +
-      This chapter is to read in connection with Chapter 8, +
-    and also with those previous chapters in which the +
-    reason is attacked. +
-      The allusion in the title is obvious. +
-      This sum in proportion, dream: waking: : waking: +
-      Samadhi is a favourite analogy with Frater P., +
-    who frequently employs it in his holy discourse. +
- +
-                                 NOTE +
-      (16) I.e. the truth that he hath slept. +
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-                                 [71] +
-                                  <font size=+2><b>31</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Lambda;&Alpha;</font></b> +
- +
-                             THE GAROTTE +
- +
-    IT moves from motion into rest, and rests from rest +
-      into motion.  These IT does alway, for time is not. +
-      So that IT does neither of these things.  IT does +
-      THAT one thing which we must express by two +
-      things neither of which possesses any rational +
-      meaning. +
-    Yet ITS doing, which is no-doing, is simple and yet  +
-      complex, is neither free nor necessary. +
-    For all these ideas express Relation; and IT, com- +
-      prehending all Relation in ITS simplicity, is out of  +
-      all Relation even with ITSELF.  +
-    All this is true and false; and it is true and false to +
-      say that it is true and false. +
-    Strain forth thine Intelligence, O man, O worthy +
-      one, O chosen of IT, to apprehend the discourse +
-      of THE MASTER; for thus thy reason shall at +
-      last break down, as the fetter is struck from a  +
-      slave's throat. +
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- +
-                                 [72] +
-                     COMMENTARY (<font +
-size=+1><b>&Lambda;&Alpha;</font></b>) +
- +
- +
-      The number 31 refers to the Hebrew word LA, which  +
-    means "not". +
-      A new character is now introduce under the title of +
-    IT, I being the secret, and T being the manifested, +
-    phallus. +
-      This is, however, only one aspect of IT, which may +
-    perhaps be defined as the Ultimate Reality. +
-      IT is apparently a more exalted thing than THAT. +
-      This chapter should be compared with Chapter 11; +
-    that method of destroying the reason by formulating +
-    contradictions is definitely inculcated. +
-      The reason is situated in Daath, which corresponds +
-    the the throat in human anatomy.  Hence the title of the +
-    chapter, "The Garotte". +
-      The idea is that, by forcing the mind to follow, and +
-    as far as possible to realise, the language of Beyond +
-    the Abyss, the student will succeed in bringing his +
-    reason under control. +
-      As soon as the reason is vanquished, the garotte is +
-    removed; then the influence of the supernals (Kether, +
-    Chokmah, Binah), no longer inhibited by Daath, can +
-    descend upon Tiphareth, where the human will is  +
-    situated, and flood it with the ineffable light. +
- +
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- +
-                                 [73] +
-                                  <font size=+2><b>32</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Lambda;&Beta;</font></b> +
- +
-                           THE MOUNTAINEER +
- +
-    Consciousness is a symptom of disease. +
-    All that moves well moves without will. +
-    All skillfulness, all strain, all intention is contrary to +
-      ease. +
-    Practise a thousand times, and it becomes difficult; +
-      a thousand thousand, and it becomes easy; a  +
-      thousand thousand times a thousand thousand, +
-      and it is no longer Thou that doeth it, but It that +
-      doeth itself through thee.  Not until then is that +
-      which is done well done. +
-    Thus spoke FRATER PERDURABO as he leapt +
-      from rock to rock of the moraine without ever +
-      casting his eyes upon the ground. +
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-                                 [74] +
-                      COMMENTARY (<font +
-size=+1><b>&Lambda;&Beta;</font></b>) +
- +
-      This title is a mere reference to the m&Eta;phor of the +
-    last paragraph of the chapter. +
-      Frater P., as is well known, is a mountaineer. +
-    This chapter should be read in conjunction with  +
-    Chapters 8 and 30. +
-      It is a practical instruction, the gist of which is +
-    easily to be apprehended by comparatively short practice +
-    of Mantra-Yoga. +
-      A mantra is not being properly said as long as the  +
-    man knows he is saying it.  The same applies to all other +
-    forms of Magick. +
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-                                 [75] +
-                                  <font size=+2><b>33</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Lambda;&Gamma;</font></b> +
- +
-                               BAPHOMET +
- +
-    A black two-headed Eagle is GOD; even a Black +
-      Triangle is He.  In His claws He beareth a sword; +
-      yea, a sharp sword is held therein. +
-    This Eagle is burnt up in the Great Fire; yet not a +
-      feather is scorched.  This Eagle is swallowed up +
-      in the Great Sea; yet not a feather is wetted.  so +
-      flieth He in the air, and lighteth upon the earth at +
-      His pleasure. +
-    So spake IACOBUS BURGUNDUS MOLENSIS(17) +
-      the Grand Master of the Temple; and of the GOD +
-      that is Ass-headed did he dare not speak. +
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-                                 [76] +
-                     COMMENTARY (<font +
-size=+1><b>&Lambda;&Gamma;</font></b>) +
- +
-      33 is the number of the Last Degree of Masonry, +
-    which was conferred upon Frater P. in the year 1900 +
-    of the vulgar era by Don Jesus de Medina-Sidonia in  +
-    the City of Mexico. +
-      Baphomet is the mysterious name of the God of the +
-    Templars. +
-      The Eagle described in paragraph 1 is that of the +
-    Templars. +
-      This Masonic symbol is, however, identified by +
-    Frater P. with a bird, which is master of the four +
-    elements, and therefore of the name Tetragrammaton. +
-      Jacobus Burgundus Molensis suffered martyrdom +
-    in the City of Paris in the year 1314 of the vulgar era. +
-      The secrets of his order were, however, not lost, and +
-    are still being communicated to the worthy by his +
-    successors, as is intimated by the last paragraph, which +
-    implies knowledge of a secret worship, of which the +
-    Grand Master did not speak. +
-      The Eagle may be identified, though not too closely, +
-    with the Hawk previously spoken of. +
-      It is perhaps the Sun, the exoteric object of worship +
-    of all sensible cults; it is not to be confused with other +
-    objects of the mystic aviary, such as the swan, phoenix, +
-    pelican, dove and so on. +
-      +
-                                 NOTE +
-      (17) His initials I.B.M. are the initials of the Three +
-    &Pi;llars of the Temple, and add to 52, 13x4, BN, the +
-    Son. +
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-                                 [77] +
-                                  <font size=+2><b>34</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Lambda;&Delta;</font></b> +
- +
-                         THE SMOKING DOG(18) +
-     +
- +
-    Each act of man is the twist and double of an hare. +
-    Love and death are the greyhounds that course him. +
-    God bred the hounds and taketh His pleasure in the +
-      sport. +
-    This is the Comedy of Pan, that man should think  +
-      he hunteth, while those hounds hunt him. +
-    This is the Tragedy of Man when facing Love and +
-      Death he turns to bay.  He is no more hare, but +
-      boar. +
-    There are no other comedies or tragedies. +
-    Cease then to be the mockery of God; in savagery of +
-      love and death live thou and die! +
-    Thus shall His laughter be thrilled through with +
-      Ecstasy. +
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-                                 [78] +
-                     COMMENTARY (<font +
-size=+1><b>&Lambda;&Delta;</font></b>) +
- +
-      The title is explained in the note. +
-      The chapter needs no explanation; it is a definite +
-    point of view of life, and recommends a course of action +
-    calculated to rob the creator of his cruel sport. +
- +
-                                 NOTE +
-      (18) This chapter was written to clarify {&Chi;-&Epsilon;-psi- +
-                                            &Iota;-delta} of +
-    which it was the origin.  FRATER PERDURABO  +
-    perceived this truth, or rather the first half of it, comedy, +
-    at breakfast at "Au Chien qui Fume". +
- +
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-                                 [79] +
-                                  <font size=+2><b>35</font></b> +
- +
-         <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Lambda;&Epsilon;</font></b> +
- +
-                            VENUS OF MILO +
- +
-    Life is as ugly and necessary as the female body. +
-    Death is as beautiful and necessary as the male +
-      body. +
-    The soul is beyond male and female as it is beyond +
-      Life and Death. +
-    Even as the Lingam and the Yoni are but diverse +
-      developments of One Organ, so also are Life and +
-      Death but two phases of One State.  So also the +
-      Absolute and the Conditioned are but forms of +
-      THAT. +
-    What do I love?  There is no from, no being, to which +
-      I do not give myself wholly up. +
-    Take me, who will! +
- +
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-                                 [80] +
-                    COMMENTARY (<font +
-size=+1><b>&Lambda;&Epsilon;</font></b>) +
- +
-      This chapter must be read in connection with  +
-    Chapters 1, 3, 4, 8, 15, 16, 18, 24, 28, 29. +
-      The last sentence of paragraph 4 also connects with  +
-    the first paragraph of Chapter 26. +
-      The title "Venus of Milo" is an argument in support +
-    of paragraphs 1 and 2, it being evident from this +
-    statement that the female body becomes beautiful in so +
-    far as it approximates to the male. +
-      The female is to be regarded as having been separated +
-    from the male, in order to reproduce the male in a  +
-    superior form, the absolute, and the conditions forming +
-    the one absolute. +
-      In the last two paragraphs there is a justification of +
-    a practice which might be called sacred prostitution. +
-      In the common practice of meditation the idea is to  +
-    reject all impressions, but here is an opposite practice, +
-    very much more difficult, in which all are accepted. +
-      This cannot be done at all unless one is capable of  +
-    making Dhyana at least on any conceivable thing, at +
-    a second's notice; otherwise, the practice would only +
-    be ordinary mind-wandering. +
- +
- +
- +
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- +
-                                 [81] +
-                                  <font size=+2><b>36</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Lambda;&Sigma;</font></b> +
- +
-                          THE STAR SAPPHIRE +
- +
-    Let the Adept be armed with his Magick Rood [and +
-      provided with his Mystic Rose]. +
-    In the centre, let him give the L.V.X. signs; or if +
-      he know them, if he will and dare do them, and +
-      can keep silent about them, the signs of N.O.X. +
-      being the signs of Puer, Vir, Puella, &Mu;lier.  Omit +
-      the sign I.R. +
-    Then let him advance to the East, and make the  +
-      Holy Hexagram, saying: PATER ET MATER +
-      UNIS DEUS ARARITA. +
-    Let him go round to the South, make the Holy +
-      Hexagram, and say: MATER ET FILIUS UNUS +
-      DEUS ARARITA. +
-    Let him go round to the West, make the Holy +
-      Hexagram, and say: FILIUS ET FILIA UNUS +
-      DEUS ARARITA. +
-    Let him go round to the North, make the Holy +
-      Hexagram, and then say: FILIA ET PATER +
-      UNUS DEUS ARARITA. +
-    Let him then return to the Centre, and so to The +
-      Centre of All [making the ROSY CROSS as he +
-      may know how] saying: ARARITA ARARITA +
-      ARARITA. +
-    In this the Signs shall be those of Set Triumphant +
-      and of Baphomet.  Also shall Set appear in the  +
-      Circle.  Let him drink of the Sacrament and let him +
-      communicate the same.] +
-    Then let him say: OMNIA IN DUOS: DUO IN  +
-      UNUM: UNUS IN NIHIL: HAE NEC +
-      QUATUOR NEC OMNIA NEC DUO NEC +
-      UNUS NEC NIHIL SUNT. +
-    GLORIA PATRI ET MATRI ET FILIO ET +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
-                                 [82] +
-      FILIAE ET SPIRITUI SANCTO EXTERNO +
-      ET SPIRITUI SANCTO INTERNO UT ERAT +
-      EST ERIT IN SAECULA SAECULORUM SEX +
-      IN UNO PER NOMEN SEPTEM IN UNO +
-      ARARITA. +
-    Let him then repeat the signs of L.V.X. but not the +
-      signs of N.O.X.; for it is not he that shall arise in +
-      the Sign of Isis Rejoicing. +
- +
- +
- +
- +
- +
-                     COMMENTARY (<font +
-size=+1><b>&Lambda;&Sigma;</font></b>) +
- +
-      The Star Sapphire corresponds with the Star-Ruby +
-    of Chapter 25; 36 being the square of 6, as 25 is of %. +
-      This chapter gives the real and perfect Ritual of the +
-    Hexagram. +
-      It would be improper to comment further upon an +
-    official ritual of the A&there4;A&there4; +
- +
- +
- +
- +
- +
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- +
-                                 [83] +
-                                  <font size=+2><b>37</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Lambda;&Zeta;</font></b> +
- +
-                               DRAGONS +
- +
-    Thought is the shadow of the eclipse of Luna. +
-    Samadhi is the shadow of the eclipse of Sol. +
-    The moon and the earth are the non-ego and the +
-      ego: the Sun is THAT. +
-    Both eclipses are darkness; both are exceeding rare; +
-      the Universe itself is Light. +
- +
- +
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- +
-                                 [84] +
-                      COMMENTARY (<font +
-size=+1><b>&Lambda;&Zeta;</font></b>) +
- +
-      Dragons are in the East supposed to cause eclipses +
-    by devouring the luminaries. +
-      There may be some significance in the chapter +
-    number, which is that of Jechidah the highest unity of +
-    the soul. +
-      In this chapter, the idea is given that all limitation +
-    and evil is an exceedingly rare accident; there can be +
-    no night in the whole of the Solar System, except in rare +
-    spots, where the shadow of a planet is cast by itself. +
-    It is a serious misfortune that we happen to live in a  +
-    tiny corner of the system, where the darkness reaches such +
-    a high figure as 50 per cent. +
-      The same is true of moral and spiritual conditions. +
- +
- +
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- +
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- +
-                                 [85] +
-                                  <font size=+2><b>38</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Lambda;&Eta;</font></b> +
- +
-                               LAMBSKIN +
- +
-    Cowan, skidoo! +
-    Tyle! +
-    Swear to hele all. +
-    This is the mystery. +
-    Life! +
-    Mind is the traitor. +
-    Slay mind. +
-    Let the corpse of mind lie unburied on the edge of +
-      the Great Sea! +
-    Death! +
-    This is the mystery. +
-    Tyle! +
-    Cowan, skidoo! +
- +
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- +
-                                 [86] +
-                      COMMENTARY (<font size=+1><b>&Lambda;&Eta;</font></b>) +
- +
-      This chapter will be readily intelligible to E.A. +
-    Freemasons, and it cannot be explained to others. +
- +
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-                                 [87] +
-                                  <font size=+2><b>39</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Lambda;&Theta;</font></b> +
- +
-                              THE LOOBY +
- +
-    Only loobies find excellence in these words. +
-    It is thinkable that A is not-A; to reverse this is but +
-      to revert to the normal. +
-    Yet by forcing the brain to accept propositions of  +
-      which one set is absurdity, the other truism, a +
-      new function of brain is established. +
-    Vague and mysterious and all indefinite are the +
-      contents of this new consciousness; yet they are +
-      somehow vital.  by use they become luminous. +
-    Unreason becomes Experience. +
-    This lifts the leaden-footed soul to the Experience  +
-      of THAT of which Reason is the blasphemy. +
-    But without the Experience these words are the  +
-      Lies of a Looby. +
-    Yet a Looby to thee, and a Booby to me, a Balassius +
-      Ruby to GOD, may be! +
- +
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- +
-                                 [88] +
-                     COMMENTARY (<font +
-size=+1><b>&Lambda;&Theta;</font></b>) +
- +
-      The word Looby occurs in folklore, and was supposed +
-    to be the author, at the time of writing this book, which +
-    he did when he was far from any standard works of +
-    reference, to connote partly "booby", partly "lout". +
-    It would thus be a similar word to "Parsifal". +
-      Paragraphs 2-6 explain the method that was given +
-    in Chapters 11 and 31.  This method, however, occurs +
-    throughout the book on numerous occasions, and even +
-    in the chapter itself it is employed in the last paragraphs. +
- +
- +
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- +
-                                 [89] +
-                                  <font size=+2><b>40</font></b> +
- +
-               <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Mu;</font></b> +
- +
-                            THE HIMOG(19) +
- +
-    A red rose absorbs all colours but red; red is therefore +
-      the one colour that it is not. +
-    This Law, Reason, Time, Space, all Limitation blinds +
-      us to the Truth. +
-    All that we know of Man, Nature, God, is just that +
-      which they are not; it is that which they throw off +
-      as repungnant. +
-    The HIMOG is only visible in so far as He is imperfect. +
-    Then are they all glorious who seem not to be glorious, +
-      as the HIMOG is All-glorious Within? +
-    It may be so. +
-    How then distinguish the inglorious and perfect +
-      HIMOG from the inglorious man of earth? +
-    Distinguish not! +
-    But thyself Ex-tinguish: HIMOG art thou, and +
-      HIMOG shalt thou be. +
- +
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-                                 [90] +
-                          COMMENTARY (<font size=+1><b>&Mu;</font></b>) +
- +
-      Paragraph 1 is, of course, a well-known scientific +
-    fact. +
-      In paragraph 2 it is suggested analogically that all +
-    thinkable things are similarly blinds for the Unthinkable +
-    Reality. +
-      Classing in this manner all things as illusions, the +
-    question arises as to the distinguishing between illusions; +
-    how are we to tell whether a Holy Illuminated Man of  +
-    God is really so, since we can see nothing of him but +
-    his imperfections. :It may be yonder beggar is a King." +
-      But these considerations are not to trouble such mind +
-    as the Chela may possess; let him occupy himself, +
-    rather, with the task of getting rid of his personality; +
-    this, and not criticism of his holy Guru, should be the  +
-    occupation of his days and nights. +
- +
-                                 NOTE +
-      (19) HIMOG is a Notariqon of the words Holy +
-    Illuminated Man of God. +
- +
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-                                 [91] +
-                                  <font size=+2><b>41</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Mu;&Alpha;</font></b> +
- +
-                          CORN BEEF HASH(20) +
- +
-    In V.V.V.V.V. is the Great Work perfect. +
-    Therefore none is that pertaineth not to V.V.V.V.V. +
-    In any may he manifest; yet in one hath he chosen +
-      to manifest; and this one hath given His ring as a +
-      Seal of Authority to the Work of the A&there4;A&there4; +
-      through the colleagues of FRATER PER- +
-      DURABO. +
-    But this concerns themselves and their administra- +
-      tion; it concerneth none below the grade of +
-      Exempt Adept, and such an one only by com- +
-      mand. +
-    Also, since below the Abyss Reason is Lord, let men +
-      seek by experiment, and not by Questionings. +
- +
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-                                 [92] +
-                       COMMENTARY (<font size=+1><b>&Mu;&Alpha;</font></b>) +
- +
-      the title is only partially explained i the note; it +
-    means that the statements in this chapter are to be  +
-    understood in the most ordinary and commonplace +
-    way, without any mystical sense. +
-      V.V.V.V.V. is the motto of a Master of the Temple +
-    (or so much He disclosed to the Exempt Adepts), +
-    referred to in Liber LXI.  It is he who is responsible +
-    for the whole of the development of the A,'.A&there4; move- +
-    ment which has been associated with the publication of +
-    THE EQUINOX; and His utterance is enshrined in  +
-    the sacred writings. +
-      It is useless to enquire into His nature; to do so leads +
-    to certain disaster.  Authority from him is exhibited, +
-    when necessary, to the proper persons, though in no +
-    case to anyone below the grade of Exempt Adept.  The  +
-    person enquiring into such matters is politely requested +
-    to work, and not to ask questions about matters which +
-    in no way concern him. +
-      The number 41 is that of the Barren Mother. +
- +
-                                 NOTE +
-      (20) I.e. food suitable for Americans. +
- +
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-                                 [93] +
-                                  <font size=+2><b>42</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Mu;&Beta;</font></b> +
- +
-                             DUST-DEVILS +
- +
-    In the wind of the mind arises the turbulence +
-      called I. +
-    It breaks; down shower the barren thoughts. +
-    All life is choked. +
-    This desert is the Abyss wherein the Universe. +
-      The Stars are but thistles in that waste. +
-    Yet this desert is but one spot accursed in a world of +
-      bliss. +
-    Now and again Travellers cross the desert; they come +
-      from the Great Sea, and to the Great Sea they go. +
-    As they go they spill water; one day they will irrigate +
-      the desert, till it flower. +
-    See! five footprints of a Camel! V.V.V.V.V. +
- +
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-                                 [94] +
-                        COMMENTARY (<font size=+1><b>&Mu;&Beta;</font></b>) +
- +
-      This number 42 is the Great &Nu;mber of the Curse.  See Liber +
-    418, Liber 500, and the essay on the Qabalah in the Temple of +
-    Solomon the King.  This number is said to be all hotch-potch and +
-    accursed. +
-      The chapter should be read most carefully in connection with  +
-    the 10th Aethyr.  It is to that dramatic experience that it refers. +
-      The mind is called "wind", because of its nature; as has been  +
-    frequently explained, the ideas and words are identical. +
-      In this free-flowing, centreless material arises an eddy; a +
-    spiral close-coiled upon itself. +
-      The theory of the formation of the Ego is that of the Hindus, +
-    whose Ahamkara is itself a function of the mind, whose ego it +
-    creates.  This Ego is entirely divine. +
-      Zoroaster describes God as having the head of the Hawk, and +
-    a spiral force.  It will be difficult to understand this chapter with- +
-    out some experience in the transvaluation of values, which occurs +
-    throughout the whole of this book, in nearly every other sentence. +
-    Transvaluation of values is only the moral aspect of the method +
-    of contradiction. +
-      The word "turbulence" is applied to the Ego to suggest the +
-    French "tourbillion", whirlwind, the false Ego or dust-devil. +
-      True life, the life, which has no consciousness of "I", is said to +
-    be choked by this false ego, or rather by the thoughts which its +
-    explosions produce.  In paragraph 4 this is expanded to a  +
-    macrocosmic plane. +
-      The Masters of the Temple are now introduced; they are +
-    inhabitants, not of this desert; their abode is not this universe. +
-      They come from the Great Sea, Binah, the City of the Pyramids. +
-    V.V.V.V.V. is indicated as one of these travellers; He is +
-    described as a camel, not because of the connotation of the French +
-    form of this word, but because "camel" is in hebrew Gimel, and +
-    Gimel is the path leading from Tiphareth to Kether, uniting +
-    Microprosopus and Macroprosopus, i.e. performing the Great +
-    Work. +
-     The card Gimel in the Tarot is the High Priestess, the Lady of  +
-    Initiation; one might even say, the Holy Guardian Angel. +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
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- +
- +
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- +
-                                 [95] +
-                                  <font size=+2><b>43</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Mu;&Gamma;</font></b> +
- +
-                            &Mu;LBERRY TOPS +
- +
-    Black blood upon the altar! and the rustle of angel +
-      wings above! +
-    Black blood of the sweet fruit, the bruised, the +
-      violated bloom-that setteth The Wheel a-spinning +
-      in the spire. +
-    Death is the veil of Life, and Life of Death; for both +
-      are Gods. +
-    This is that which is written: "A feast for Life, and +
-      a greater feast for Death!" in THE BOOK OF +
-      THE LAW. +
-    The blood is the life of the individual: offer then +
-      blood! +
- +
- +
- +
- +
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- +
-                                 [96] +
-                       COMMENTARY (<font size=+1><b>&Mu;&Gamma;</font></b>) +
- +
-      The title of this chapter refers to a Hebrew legend, +
-    that of the prophet who heard "a going in the mulberry +
-    tops"; and to Browning's phrase, "a bruised, black- +
-    blooded mulberry". +
-      In the World's Tragedy, Household Gods, The  +
-    Scorpion, and also The God-Eater, the reader may +
-    study the efficacy of rape, and the sacrifice of blood, as +
-    magical formulae.  Blood and virginity have always +
-    been the most acceptable offerings to all the gods, but +
-    especially the Christian God. +
-      In the last paragraph, the reason of this is explained; +
-    it is because such sacrifices come under the Great Law +
-    of the Rosy Cross, the giving-up of the individuality, +
-    as has been explained as nauseam in previous chapters. +
-    We shall frequently recur to this subject. +
-      By "the wheel spinning in the spire" is meant the +
-    manifestation of magical force, the spermatozoon in the  +
-    conical phallus.  For wheels, see Chapter 78. +
- +
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- +
-                                 [97] +
-                                  <font size=+2><b>44</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Mu;&Delta;</font></b> +
- +
-                       THE MASS OF THE PHOENIX +
- +
-    The Magician, his breast bare, stands before an altar +
-      on which are his Burin, Bell, Thurible, and two +
-      of the Cakes of Light.  In the Sign of the Enterer he +
-      reaches West across the Altar, and cries: +
-    Hail Ra, that goest in Thy bark +
-    Into the Caverns of the DarK! +
- +
-    He gives the sign of Silence, and takes the Bell, and +
-      Fire, in his hands. +
-    East of the Altar see me stand +
-    With Light and &Mu;sick in mine hand! +
- +
-    He strikes Eleven times upon the Bell 3 3 3-5 5 5 5 5- +
-      3 3 3 and places the Fire in the Thurible. +
-    I strike the Bell: I light the flame: +
-    I utter the mysterious Name. +
-                             ABRAHADABRA +
-    He strikes Eleven times upon the Bell. +
-      +
-    Now I begin to pray: Thou Child, +
-    holy Thy name and undefiled! +
-    Thy reign is come: Thy will is done. +
-    Here is the Bread; here is the Blood. +
-    Bring me through midnight to the Sun! +
-    Save me from Evil and from Good! +
-    That Thy one crown of all the Ten. +
-    Even now and here be mine. AMEN. +
- +
-    He puts the first Cake on the Fire of the Thurible. +
-    I burn the Incense-cake, proclaim +
-    These adorations of Thy name. +
- +
-    He makes them as in Liber Legis, and strikes again +
-      Eleven times upon the Bell.  With the Burin he then  +
-      makes upon his breast the proper sign. +
- +
- +
- +
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- +
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- +
- +
-                                 [98] +
-    Behold this bleeding breast of mine +
-    Gashed with the sacramental sign! +
- +
-    He puts the second Cake to the wound. +
-    I stanch the blood; the wager soaks  +
-    It up, and the high priest invokes! +
- +
-    He eats the second Cake. +
-    This Bread I eat.  This Oath I swear +
-    As I enflame myself with prayer: +
-    "There is no grace: there is no guilt: +
-    This is the Law: DO WHAT THOU WILT!" +
- +
-    He strikes Eleven times upon the Bell, and cries +
-      ABRAHADABRA. +
-    I entered in with woe; with mirth +
-      I now go forth, and with thanksgiving, +
-    To do my pleasure on the earth +
-      Among the legions of the living. +
- +
-        He goeth forth. +
- +
- +
- +
-                       COMMENTARY (<font size=+1><b>&Mu;&Delta;</font></b>) +
- +
-      This is the special number of Horus; it is the Hebrew +
-    blood, and the multiplication of the 4 by the 11, the +
-    number of Magick, explains 4 in its finest sense.  But +
-    see in particular the accounts in Equinox I, vii of the +
-    circumstances of the Equinox of the Gods. +
-      The word "Phoenix" may be taken as including the  +
-    idea of "Pelican", the bird, which is fabled to feeds its +
-    young from the blood of its own breast.  Yet the two +
-    ideas, though cognate, are not identical, and "Phoenix" +
-    is the more accurate symbol. +
-      This chapter is explained in Chapter 62. +
-      It would be improper to comment further upon a  +
-    ritual which has been accepted as official by the  +
-    A&there4;A&there4; +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
-                                 [99] +
-                                  <font size=+2><b>45</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Mu;&Epsilon;</font></b> +
- +
-                            CHINESE MUSIC +
- +
-    "Explain this happening!" +
-    "It must have a  atural' cause."       \     +
-    "It must have a  upernatural' cause."  / Let these two asses be set to +
-grind corn. +
-    May, might, must, should, probably, may be, we +
-      may safely assume, ought, it is hardly question- +
-      able, almost certainly-poor hacks! let them be +
-      turned out to grass! +
-    Proof is only possible in mathematics, and mathe- +
-      matics is only a matter of arbitrary conventions. +
-    And yet doubt is a good servant but a bad master; a +
-      perfect mistress, but a nagging wife. +
-    "White is white" is the lash of the overseer: "white +
-      is black" is the watchword of the slave.  The Master +
-      takes no heed. +
-    The Chinese cannot help thinking that the octave has  +
-      5 notes. +
-    The more necessary anything appears to my mind, +
-      the more certain it is that I only assert a limitation. +
-    I slept with Faith, and found a corpse in my arms on +
-      awaking; I drank and danced all night with Doubt, +
-      and found her a virgin in the morning. +
- +
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- +
-                                [100] +
-                      COMMENTARY (<font size=+1><b>&Mu;&Epsilon;</font></b>) +
- +
-      The title of this chapter is drawn from paragraph 7. +
-      We now, for the first time, attack the question of +
-    doubt. +
-      "Th Soldier and the Hunchback" should be care- +
-    fully studied in this connection.  The attitude recom- +
-    mended is scepticism, but a scepticism under control. +
-    Doubt inhibits action, as much as faith binds it.  All +
-    the best Popes have been Atheists, but perhaps the +
-    greatest of them once remarked, "Quantum nobis +
-    prodest haec fabula Christi". +
-      The ruler asserts facts as they are; the slave has there- +
-    fore no option but to deny them passionately, in order +
-    to express his discontent.  Hence such absurdities as +
-    "Liberte, Egalite, Fraternite", "In God we trust", and +
-    the like.  Similarly we find people asserting today that +
-    woman is superior to man, and that all men are born +
-    equal. +
-      The Master (in technical language, the Magus) does +
-    not concern himself with facts; he does not care whether +
-    a thing is true or not: he uses truth and falsehood in- +
-    discriminately, to serve his ends.  Slaves consider him +
-    immoral, an preach against him in Hyde Park. +
-      In paragraphs 7 and 8 we find a most important +
-    statement, a practical aspect of the fact that all truth +
-    is relative, and in the last paragraph we see how +
-    scepticism keeps the mind fresh, whereas faith dies in +
-    the very sleep that it induces. +
- +
- +
- +
- +
- +
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- +
-                                [101] +
-                                  <font size=+2><b>46</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Mu;&Digamma;</font></b> +
- +
-                         BUTTONS AND ROSETTES +
- +
-    The cause of sorrow is the desire of the One to the  +
-      Many, or of the Many to the One.  This also is the +
-      cause of joy. +
-    But the desire of one to another is all of sorrow; its +
-      birth is hunger, and its death satiety. +
-    The desire of the moth for the star at least saves him  +
-      satiety. +
-    Hunger thou, O man, for the infinite: be insatiable +
-      even for the finite; thus at The End shalt thou +
-      devour the finite, and become the infinite. +
-    Be thou more greedy that the shark, more full of  +
-      yearning than the wind among the pines. +
-    The weary pilgrim struggles on; the satiated pilgrim +
-      stops. +
-    The road winds u&Phi;ll: all law, all nature must be  +
-      overcome. +
-    Do this by virtue of THAT in thyself before which +
-      law and nature are but shadows. +
- +
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-                                [102] +
-                      COMMENTARY (<font size=+1><b>&Mu;&Digamma;</font></b>) +
- +
-      The title of this chapter is best explained by a refer- +
-    ence to Mistinguette and Mayol. +
-      It would be hard to decide, and it is fortunately un- +
-    necessary even to discuss, whether the distinction of +
-    their art is the cause, result, or concomitant of their +
-    private peculiarities. +
-      The fact remains that in vice, as in everything else, +
-    some things satiate, others refresh.  Any game in which +
-    perfection is easily attained soon ceases to amuse, +
-    although in the beginning its fascination is so violent. +
-      Witness the tremendous, but transitory, vogue of  +
-    ping-pong and diabolo.  Those games in which per- +
-    fection is impossible never cease to attract. +
-      The lesson of the chapter is thus always to rise +
-    hungry from a meal, always to violate on's own nature. +
-    Keep on acquiring a taste for what is naturally  +
-    repugnant; this is an unfailing source of pleasure, and +
-    it has a real further advantage, in destroying the +
-    Sankharas, which, however "good" in themselves, +
-    relatively to other Sankharas, are yet barriers upon the +
-    Path; they are modifications of the Ego, and therefore +
-    those things which bar it from the absolute. +
- +
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-                                [103] +
-                                  <font size=+2><b>47</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Mu;&Zeta;</font></b> +
- +
-                            WINDMILL-WORDS +
- +
-    Asana gets rid of Anatomy-con-   \ +
-      sciousness.                     | Involuntary +
-    Pranayama gets rid of Physiology- |  "Breaks" +
-      consciousness.                  /   +
-    Yama and Niyama get rid of      \   Voluntary +
-      Ethical consciousness.        /    "Breaks" +
-    Pratyhara gets rid of the Objective. +
-    Dharana gets rid of the Subjective. +
-    Dhyana gets rid of the Ego. +
-    Samadhi gets rid of the Soul Impersonal. +
- +
-    Asana destroys the static body (Nama). +
-    Pranayama destroys the dynamic body (Rupa). +
-    Yama destroys the emotions.   \ (Vedana). +
-    Niyama destroys the passions. / +
-    Dharana destroys the perceptions (Sanna). +
-    Dhyana destroys the tendencies (Sankhara). +
-    Samadhi destroys the consciousness (Vinnanam). +
-    Homard a la Thermidor destroys the digestion. +
-    The last of these facts is the one of which I am most  +
-      certain. +
- +
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-                                [104] +
-                        COMMENTARY (<font size=+1><b>&Mu;&Zeta;</font></b>) +
- +
-      The allusion in the title is not quite clear, though it +
-    may be connected with the penultimate paragraph. +
-      The chapter consists of two points of view from which +
-    to regard Yoga, two odes upon a distant prospect of the +
-    Temple of Madura, two Elegies on a mat of Kusha- +
-    grass. +
-      The penultimate paragraph is introduced by way of +
-    repose. Cynicism is a great cure for over-study. +
-      There is a great deal of cynicism in this book, in one +
-    place and another.  It should be regarded as Angostura  +
-    Bitters, to brighten the flavour of a discourse which +
-    were else too sweet.  It prevents one from slopping over +
-    into sentimentality. +
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-                                [105] +
-                                  <font size=+2><b>48</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Mu;&Eta;</font></b> +
- +
-                            MOME RATHS(22) +
- +
-    The early bird catches the worm and the twelve- +
-      year-old prostitute attracts the ambassador. +
-    Neglect not the dawn-meditation! +
- +
-    The first plovers' eggs fetch the highest prices; the +
-      flower of virginity is esteemed by the pandar. +
-    Neglect not the dawn-meditation! +
- +
-    early to bed and early to rise +
-    Makes a man healthy and wealthy and wise: +
-    But late to watch and early to pray +
-    Brings him across The Abyss, they say. +
-    Neglect not the dawn-meditation! +
- +
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-                                [106] +
-                        COMMENTARY (<font size=+1><b>&Mu;&Eta;</font></b>) +
- +
-      This chapter is perfectly simple, and needs no +
-    comment whatsoever. +
- +
-                                 NOTE +
- +
-      (22) "The mome raths outgrabe"-Lewis Carroll. +
-      But "mome" is Parisian slang for a young girl, +
-    and "rathe" O.E. for early.  "The rathe primrose"- +
-    Milton. +
- +
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-                                [107] +
-                                  <font size=+2><b>49</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Mu;&Theta;</font></b> +
- +
-                           WARATAH-BLOSSOMS +
- +
-    Seven are the veils of the dancing-girl in the harem +
-      of IT. +
-    Seven are the names, and seven are the lamps beside  +
-      Her bed. +
-    Seven eunuchs guard Her with drawn swords; No +
-      Man may come nigh unto Her. +
-    In Her wine-cup are seven streams of the blood of +
-      the Seven Spirits of God. +
-    Seven are the heads of THE BEAST whereon She +
-      rideth. +
-    The head of an Angel: the head of a Saint: the head +
-      of a Poet: the head of An Adulterous Woman: the +
-      head of a Man of Valour: the head of a Satyr: +
-      and the head of a Lion-Serpent. +
-    Seven letters hath Her holiest name; and it is +
- +
-                 A      B +
-                    77 +
-             B              A       (Drawn upon this page is the +
-                 77     77              Sigil of BABALON.)     +
-              N            L +
-                     7 +
-                     O +
- +
-    This is the Seal upon the Ring that is on the Fore- +
-      finger of IT: and it is the Seal upon the Tombs of +
-      them whom She hath slain.   +
-    Here is Wisdom.  Let Him that hath Understanding +
-      count the &Nu;mber of Our Lady; for it is the  +
-      &Nu;mber of a Woman; and Her &Nu;mber is +
-        An Hundred and Fifty and Six. +
- +
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-                                [108] +
-                       COMMENTARY (<font size=+1><b>&Mu;&Theta;</font></b>) +
- +
-      49 is the square of 7. +
-      7 is the passive and feminine number. +
-      The chapter should be read in connection with Chapter 31 +
-    for IT now reappears. +
-      The chapter heading, the Waratah, is a voluptuous scarlet +
-    flower, common in Australia, and this connects the chapter +
-    with Chapters 28 and 29; but this is only an allusion, for +
-    the subject of the chapter is OUR LADY BABALON, +
-    who is conceived as the feminine counterpart of IT. +
-      This does not agree very well with the common or orthodox +
-    theogony of Chapter 11; but it is to be explained by the  +
-    dithyrambic nature of the chapter. +
-      In paragraph 3 NO MAN is of course NEMO, the +
-    Master of the Temple, Liber 418 will explain most of the +
-    allusions in this chapter. +
-      In paragraphs 5 and 6 the author frankly identifies him- +
-    self with the BEAST referred to in the book, and in the +
-    Apocalypse, and in LIBER LEGIS.  In paragraph 6 the +
-    word "angel" may refer to his mission, and the word +
-    "lion-serpent" to the sigil of his ascending decan. (Teth= +
-    Snake=spermatozoon and Leo in the Zodiac, which like +
-    Teth itself has the snake-form.  &Theta; first written {Sun} = Lingam- +
-    Yoni and Sol.) +
-      Paragraph 7 explains the theological difficulty referred +
-    to above.  There is only one symbol, but this symbol has  +
-    many names: of those names BABALON is the holiest. +
-    It is the name referred to in Liber Legis, 1, 22. +
-      It will be noticed that the figure, or sigil, of BABALON +
-    is a seal upon a ring, and this ring is upon the forefinger +
-    of IT.  This identifies further the symbol with itself. +
-      It will be noticed that this seal, except for the absence of  +
-    a border, is the official seal of the A&there4;A&there4; Compare Chapter +
-3. +
-      It is also said to be the seal upon the tombs of them that +
-    she hath slain, that is, of the Masters of the Temple. +
-      In connection with the number 49, see Liber 418, the +
-    22nd Aethyr, as well as the usual authorities. +
- +
- +
- +
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- +
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- +
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- +
-                                [109] +
-                                  <font size=+2><b>50</font></b> +
- +
-               <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Nu;</font></b> +
- +
-                       THE VIGIL OF ST. HUBERT +
- +
-    In the forest God met the Stag-beetle.  "Hold!  Wor- +
-      ship me!" quoth God.  "For I am All-Great, All- +
-      Good, All Wise....The stars are but sparks from +
-      the forges of My smiths...." +
-    "Yea, verily and Amen," said the Stag-beetle, "all +
-      this do I believe, and that devoutly." +
-    "Then why do you not worship Me?" +
-    "Because I am real and your are only imaginary." +
-    But the leaves of the forest rustled with the laughter +
-      of the wind. +
-    Said Wind and Wood: "They neither of them know +
-      anything!" +
- +
- +
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- +
-                                [110] +
-                          COMMENTARY (<font size=+1><b>&Nu;</font></b>) +
- +
-      St. Hubert appears to have been a saint who saw a +
-    stag of a mystical or sacred nature. +
-      The Stag-beetle must not be identified with the one +
-    in Chapter 16.  It is a merely literary touch. +
-      the chapter is a resolution of the universe into  +
-    Tetragrammaton; God the macrocosm and the micro- +
-    cosm beetle.  Both imagine themselves to exist; both say +
-    "you" and "I", and discuss their relative reality. +
-      The things which really exist, the things which have +
-    no Ego, and speak only in the third person, regard +
-    these as ignorant, on account of their assumption of +
-    Knowledge. +
- +
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- +
-                                [111] +
-                                  <font size=+2><b>51</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Nu;&Alpha;</font></b> +
- +
-                             TERRIER-WORK +
- +
-    Doubt.  +
-    Doubt thyself. +
-    Doubt even if thou doubtest thyself. +
-    Doubt all. +
-    Doubt even if thou doubtest all. +
-    It seems sometimes as if beneath all conscious doubt +
-      there lay some deepest certainty.  O kill it!  Slay the +
-      snake! +
-    The horn of the Doubt-Goat be exalted +
-    Dive deeper, ever deeper, into the Abyss of Mind, +
-      until thou unearth the fox THAT.  On, hounds! +
-      Yoicks!  Tally-ho!  Bring THAT to bay! +
-    Then, wind the Mort! +
- +
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- +
-                                [112] +
-                       COMMENTARY (<font size=+1><b>&Nu;&Alpha;</font></b>) +
- +
-      The number 51 means failure and pain, and its  +
-    subject is appropriately doubt. +
-      The title of the chapter is borrowed from the health- +
-    giving and fascinating sport of fox-hunting, which +
-    Frater Perdurabo followed in his youth. +
-      This chapter should be read in connection with "The +
-    Soldier and the Hunchback" of which it is in some sort +
-    an epitome.  +
-      Its meaning is sufficiently clear, but in paragraphs +
-    6 and 7 it will be noticed that the identification of the +
-    Soldier with the Hunchback has reached such a pitch +
-    that the symbols are interchanged, enthusiasm being +
-    represented as the sinuous snake, scepticism as the +
-    Goat of the Sabbath.  In other words, a state is reached  +
-    in which destruction is as much joy as creation. +
-    (Compare Chapter 46.) +
-      Beyond that is a still deeper state of mind, which is +
-    THAT. +
- +
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- +
-                                [113] +
-                                  <font size=+2><b>52</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Nu;&Beta;</font></b> +
- +
-                           THE BULL-BAITING +
- +
-    Fourscore and eleven books wrote I; in each did I  +
-      expound THE GREAT WORK fully, from The +
-      beginning even unto The End thereof. +
-    Then at last came certain men unto me, saying: +
-      O Master!  Expound thou THE GREAT WORK +
-      unto us, O Master! +
-    And I held my peace. +
-    O generation of gossipers!  who shall deliver you  +
-      from the Wrath that is fallen upon you? +
-    O Babblers, Prattlers, Talkers, Loquacious Ones, +
-      Tatlers, Chewers of the Red Rag that inflameth +
-      Apis the Redeemer to fury, learn first what is +
-      Work!  and THE GREAT WORK is not so far +
-      beyond! +
- +
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-                                [114] +
-                        COMMENTARY (<font size=+1><b>&Nu;&Beta;</font></b>) +
- +
-      52 is BN, the number of the Son, Osiris-Apis, the +
-    Redeemer, with whom the Master (Fra. P.) identifies +
-    himself.  he permits himself for a moment the pleasure +
-    of feeling his wounds; and, turning upon his generation, +
-    gores it with his horns. +
-      The fourscore-and-eleven books do not, we think, +
-    refer to the ninety-one chapters of this little master- +
-    piece, or even to the numerous volumes he has penned, +
-    but rather to the fact that 91 is the number of Amen, +
-    implying the completeness of his work. +
-      In the last paragraph is a paranomasia.  "To chew +
-    the red rag" is a phrase for to talk aimlessly and per- +
-    sistently, while it is notorious that a red cloth will excite +
-    the rage of a bull. +
- +
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-                                [115] +
-                                  <font size=+2><b>53</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Nu;&Gamma;</font></b> +
- +
-                              THE DOWSER +
- +
-    Once round the meadow.  Brother, does the hazel +
-      twig dip? +
-    Twice round the orchard.  Brother, does the hazel +
-      twig dip? +
-    Thrice round the paddock, Highly, lowly, wily, holy, +
-      dip, dip, dip! +
-    Then neighed the horse in the paddock-and lo! +
-      its wings. +
-    For whoso findeth the SPRING beneath the earth +
-      maketh the treaders-of-earth to course the heavens. +
-    This SPRING is threefold; of water, but also of steel,  +
-      and of the seasons. +
-    Also this PADDOCK is the Toad that hath the +
-      jewel between his eyes-Aum Mani Padmen +
-      Hum! (Keep us from Evil!) +
- +
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-                                [116] +
-                       COMMENTARY (<font size=+1><b>&Nu;&Gamma;</font></b>) +
- +
-      A dowser is one who practises divination, usually with +
-    the object of finding water or minerals, by means of the +
-    vibrations of a hazel twig. +
-      The meadow represents the flower of life; the orchard its +
-    fruit. +
-      The paddock, being reserved for animals, represents life +
-    itself.  That is to say, the secret spring of life is found in the +
-    place of life, with the result that the horse, who represents +
-    ordinary animal life, becomes the divine horse Pegasus. +
-      In paragraph 6 we see this spring identified with the  +
-    phallus, for it is not only a source of water, but highly +
-    elastic, while the reference to the seasons alludes to the well- +
-    known lines of the late Lord Tennyson: +
- +
-    "In the spring a livelier iris changes on the burnished dove, +
-     In the Spring a young man's fancy lightly turns to thoughts +
-          of love." +
-                                          -Locksley Hall. +
- +
-      In paragraph 7 the place of life, the universe of animal +
-    souls, is identified with the toad, which +
- +
-               "Ugly and venomous, +
-                Wears yet a precious jewel in his head" +
-                                 -Romeo and Juliet- +
- +
-    this jewel being the divine spark in man, and indeed in all +
-    that "lives and moves and has its being".  Note this phrase, +
-    which is highly significant; the word "lives" excluding the +
-    mineral kingdom, the word "moves" the veg&Eta;ble kingdom, +
-    and the phrase "has its being" the lower animals, including +
-    woman. +
-      This "toad" and "jewel" are further identified with the +
-    Lotus and jewel of the well-known Buddhist phrase and +
-    this seems to suggest that this "toad" is the Yoni; the +
-    suggestion is further strengthened by the concluding phrase +
-    in brackets, "Keep us from evil", since, although it is the  +
-    place of life, the means of grace, it may be ruinous. +
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-                                [117] +
-                                  <font size=+2><b>54</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Nu;&Delta;</font></b> +
- +
- +
-    Five and forty apprentice masons out of work! +
-    Fifteen fellow-craftsmen out of work! +
-    Three Master Masons out of work! +
-    All these sat on their haunches waiting The Report +
-      of the Sojourner; for THE WORD was lost. +
-    This is the Report of the Sojourners: THE WORD +
-      was LOVE;(23) and its number is An Hundred and +
-      Eleven. +
-    Then said each AMO;(24) for its number is An Hundred  +
-      and Eleven. +
-    Each took the Trowel from his LAP,(25) whose number +
-      is AN Hundred and Eleven. +
-    Each called moreover on the Goddess NINA,(26) for +
-      Her number is An Hundred and Eleven. +
-    Yet with all this went The Work awry; for THE +
-      WORD OF THE LAW IS <font +
-size=+1><b>&Theta;&Epsilon;&Lambda;&Eta;&Mu;&Alpha;</font></b>. +
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-                                [118] +
-                       COMMENTARY (<font size=+1><b>&Nu;&Delta;</font></b>) +
- +
-      The title of this chapter refers to the duty of the Tyler +
-    in a blue lodge of Freemasons. +
-      The numbers in paragraphs 1 to 3 are significant; +
-    each Master-Mason is attended by 5 Fellow-Crafts, +
-    and each Fellow-Craft by 3 Apprentices, as if the +
-    Masters were sitting in pentagrams, and the Fellow- +
-    Craftsmen in triangles.  This may refer to the number of +
-    manual signs in each of these degrees. +
-      The moral of the chapter is apparently that the  +
-    mother-letter {Aleph} is an inadequate solution of the Great +
-    Problem.  {Aleph} is identified with the Yoni, for all the +
-    symbols connected with it in this place are feminine, +
-    but {Aleph} is also a number of Samadhi and mysticism, and +
-    the doctrine is therefore that Magick, in that highest +
-    sense explained in the Book of the Law, is the truer +
-    key. +
- +
-                                NOTES +
-      (23) L=30, O=70, V=6, E=5=111. +
-      (24) A=1, M=40, O=70=111. +
-      (25) The trowel is shaped like a diamond or Yoni. +
-        L=30, A=1, P=80=111 +
-      (26) N=50, I=10, N=50, A=1=111. +
- +
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-                                [119] +
-                                  <font size=+2><b>55</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Nu;&Epsilon;</font></b> +
- +
-                        THE DROOPING SUNFLOWER +
- +
-    The One Thought vanished; all my mind was torn to +
-      rags: --- nay! nay! my head was mashed into  +
-      wood pulp, and thereon the Daily Newspaper was +
-      printed. +
-    Thus wrote I, since my One Love was torn from me. +
-      I cannot work: I cannot think: I seek distraction +
-      here: I seek distraction there: but this is all my +
-      truth, that I who love have lost; and how may I +
-      regain? +
-    I must have money to get to America. +
-    O Mage! Sage! Gauge thy Wage, or in the Page of  +
-      Thine Age is written Rage! +
-    O my darling!  We should not have spent Ninety +
-      Pounds in that Three Weeks in Paris!...Slash the +
-      Breaks on thine arm with a pole-axe! +
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-                                [120] +
-                      COMMENTARY (<font size=+1><b>&Nu;&Epsilon;</font></b>) +
- +
-      The number 55 refers to Malkuth, the ride; it +
-    should then be read in connection with Chapters 28, 29, 49. +
-      The "drooping sunflower" is the heart, which needs +
-    the divine light. +
-      Since Jivatma was separated from Paramatma, as +
-    in paragraph 2, not only is the Divine Unity destroyed  +
-    but Daath, instead of being the Child of Chokmah and +
-    Binah, becomes the Abyss, and the Qliphoth arise. +
-    The only sense which abides is that of loss, and the  +
-    craving to retrieve it.  In paragraph 3 it is seen that this +
-    is impossible, owing (paragraph 4) to his not having +
-    made proper arrangements to recover the original +
-    position previous to making the divisions. +
-      In paragraph 5 it is shown that this is because of +
-    allowing enjoyment to cause forgetfulness of the really  +
-    important thing.  Those who allow themselves to wallow +
-    in Samadhi are sorry for it afterwards. +
-      The last paragraph indicaed the precautions to be +
-    taken to avoid this. +
-      The number 90 is the last paragraph is not merely +
-    fact, but symbolism; 90 being the number of Tzaddi, +
-    the Star, looked at in its exoteric sense, as a naked +
-    woman, playing by a stream, surrounded by birds and +
-    butterflies.  The pole-axe is recommended instead of  +
-    the usual razor, as a more vigorous weapon.  One +
-    cannot be too severe in checking any faltering in the  +
-    work, any digression from the Path. +
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-                                [121] +
-                                  <font size=+2><b>56</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Nu;&Digamma;</font></b> +
- +
-                          TROUBLE WITH TWINS +
- +
-    Holy, holy, holy, unto Five Hundred and Fifty Five +
-      times holy be OUR LADY of the STARS! +
-    Holy, holy, holy, unto One Hundred and Fifty Six +
-      times holy be OUR LADY that rideth upon THE +
-      BEAST! +
-    Holy, holy, holy, unto the &Nu;mber of Times +
-      Necessary and Appropriate be OUR LADY +
-      Isis in Her Millions-of-Names, All-Mother, +
-      Genetrix-Meretrix! +
-    Yet holier than all These to me is LAYLAH, night +
-      and death; for Her do I blaspheme alike the finite +
-      and the The Infinite. +
-    So wrote not FRATER PERDURABO, but the +
-      Imp Crowley in his Name. +
-    For forgery let him suffer Penal Servitude for Seven  +
-      Years; or at least let him do Pranayama all the  +
-      way home-home? nay! but to the house of the  +
-      harlot whom he loveth not.  For it is LAYLAH that +
-      he loveth................................... +
- +
-    And yet who knoweth which is Crowley, and which is +
-      FRATER PERDURABO? +
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-                                [122] +
-                      COMMENTARY (<font size=+1><b>&Nu;&Digamma;</font></b>) +
- +
-      The number of the chapter refers to Liber Legis I, 24, +
-    for paragraph 1 refers to Nuit.  The "twins" in the  +
-    title are those mentioned in paragraph 5. +
-      555 is HADIT, HAD spelt in full.  156 is +
-    BABALON. +
-      In paragraph 4 is the gist of the chapter, Laylah +
-    being again introduced, as in Chapters 28, 29, 49 and 55. +
-      The exoteric blasphemy, it is hinted i the last +
-    paragraph, may be an esoteric arcanum, for the Master +
-    of the Temple is interested in Malkuth, as Malkuth is +
-    in Binah; also "Malkuth is in Kether, and Kether in  +
-    Malkuth"; and, to the Ipsissimus, dissolution in the +
-    body of Nuit and a visit to a brothel may be identical. +
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-                                [123] +
-                                  <font size=+2><b>57</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Nu;&Zeta;</font></b> +
- +
-                       THE DUCK-BILLED PLATYPUS +
- +
-    Dirt is matter in the wrong place. +
-    Thought is mind in the wrong place. +
-    Matter is mind; so thought is dirt. +
-    Thus argued he, the Wise One, not mindful that all +
-      place is wrong. +
-    For not until the PLACE is perfected by a T saith +
-      he PLACET. +
-    The Rose uncrucified droppeth its p&Eta;ls; without +
-      the Rose the Cross is a dry stick. +
-    Worship then the Rosy Cross, and the Mystery of +
-      Two-in-One. +
-    And worship Him that swore by His holy T that One +
-      should not be One except in so far as it is Two. +
-    I am glad that LAYLAH is afar; no doubt clouds +
-      love. +
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-                                [124] +
-                        COMMENTARY (<font size=+1><b>&Nu;&Zeta;</font></b>) +
- +
-      The title of the chapter suggest the two in one, since +
-    the ornithorhynchus is both bird and beast; it is also +
-    an Australian animal, like Laylah herself, and was +
-    doubtless chosen for this reason. +
-      This chapter is an apology for the universe. +
-      Paragraphs 1-3 repeat the familiar arguments  +
-    against reason in an epigrammatic form. +
-      Paragraph 4 alludes to Liber Legis I, 52; "place" +
-    implies space; denies homogeneity to space; but when  +
-    "place" is perfected by "t"-as it were, Yoni by Lingam +
-    -we get the word "placet", meaning "it pleases". +
-      Paragraphs 6 and 7 explain this further; it is +
-    necessary to separate things, in order that they might +
-    rejoice in uniting.  See Liber Legis I, 28-30, which is +
-    paraphrased in the penultimate paragraph. +
-      In the last paragraph this doctrine is interpreted +
-    in common life by a paraphrase of the familiar and +
-    beautiful proverb,  "Absence makes the heart grow  +
-    fonder".  (PS. I seem to get a subtle after-taste of +
-    bitterness.)   +
-      (It is to be observed that the &Phi;losopher having first +
-    committed the syllogistic error quaternis terminorum, +
-    in attempting to reduce the terms to three, staggers into +
-    non distributia medii.  It is possible that considerations +
-    with Sir Wm. Hamilton's qualification (or quantifica- +
-    tion (?)) of the predicate may be taken as intervening, +
-    but to do so would render the humour of the chapter too  +
-    subtle for the average reader in Oshkosh for whom +
-    this book is evidently written.) +
- +
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-                                [125] +
-                                  <font size=+2><b>58</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Nu;&Eta;</font></b> +
- +
-    Haggard am I, an hyaena; I hunger and howl.  Men  +
-      think it laughter-ha! ha! ha! +
-    There is nothing movable or immovable under the +
-      firmament of heaven on which I may write the +
-      symbols of the secret of my soul. +
-    Yea, though I were lowered by ropes into the  +
-      utmost Caverns and Vaults of Eternity, there is +
-      no word to express even the first whisper of the +
-      Initiator in mine ear: yea, I abhor birth, ululating +
-      lamentations of Night! +
-    Agony!  Agony! the Light within me breeds veils; the +
-      song within be dumbness. +
-    God! in what prism may any man analyse my Light? +
-    Immortal are the adepts; and ye  hey die-They +
-      die of SHAME unspeakable; They die as the +
-      Gods die, for SORROW. +
-    Wilt thou endure unto THe End, O FRATER +
-      PERDURABO, O Lamp in The Abyss?  Thou hast +
-      the Keystone of the Royal Arch; yet the  +
-      Apprentices, instead of making bricks, put the  +
-      straws in their hair, and think they are Jesus  +
-      Christ! +
-    O sublime tragedy and comedy of THE GREAT +
-      WORK! +
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-                                [126] +
-                        COMMENTARY (<font size=+1><b>&Nu;&Eta;</font></b>) +
- +
-      Haggai, a notorious Hebrew prophet, is a Second +
-    Officer in a Chapter of the Royal Arch Masons. +
-      In this chapter the author, in a sort of raging +
-    eloquence, bewails his impotence to express himself, +
-    or to induce others to follow into the light.  In para- +
-    graph 1 he explains the sardonic laughter, for which he +
-    is justly celebrated, as being in reality the expression of +
-    this feeling. +
-      Paragraph 2 is a reference to the Obligation of an +
-    Entered Apprentice Mason. +
-      Paragraph 3 refers to the Ceremony of Exaltation +
-    in Royal Arch Masonry.  The Initiate will be able to  +
-    discover the most formidable secret of that degree con- +
-    cealed in the paragraph. +
-      Paragraphs 4-6 express an anguish to which that of +
-    Gethsemane and Golgotha must appear like whitlows. +
-      In paragraph 7 the agony is broken up by the  +
-    sardonic or cynical laughter to which we have previously +
-    alluded. +
-      And the final paragraph, in the words of the noblest +
-    simplicity, praises the Great Work; rejoices in its +
-    sublimity, in the supreme Art, in the intensity of the +
-    passion and ecstasy which it brings forth.  (Note that +
-    the words "passion" and "ecstasy" may be taken as +
-    symbolical of Yoni and Lingam.) +
- +
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-                                [127] +
-                                  <font size=+2><b>59</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Nu;&Theta;</font></b> +
- +
-    There is no help-but hotch pot!-in the skies +
-    When Astacus sees Crab and Lobster rise. +
-    Man that has spine, and hopes of heaven-to-be, +
-    Lacks the Amoeba's immortality. +
-    What protoplasm gains in mobile mirth +
-    Is loss of the stability of earth. +
-    Matter and sense and mind have had their day: +
-    Nature presents the bill, and all must pay. +
-    If, as I am not, I were free to choose, +
-    How Buddhahood would battle with The Booze! +
-    My certainty that destiny is "good" +
-    Rests on its picking me for Buddhahood. +
-    Were I a drunkard, I should think I had +
-    Good evidence that fate was "bloody bad". +
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-                                [128] +
-                       COMMENTARY (<font size=+1><b>&Nu;&Theta;</font></b>) +
- +
-      The title is a euphemism for homo sapiens. +
-      The crab and the lobster are higher types of crustacae +
-    than the crayfish. +
-      The chapter is a short essay in poetic form on +
-    Determinism.  It hymns the great law of Equilibrium +
-    and Compensation, but cynically criticises all &Phi;lo- +
-    sophers, hinting that their view of the universe depends +
-    on their own circumstances.  The sufferer from toothache +
-    does not agree with Doctor Pangloss, that "all is for +
-    the best in the best of all possible worlds".  Nor does the  +
-    wealthiest of our Dukes complain to his cronies that  +
-    "Times is cruel 'ard". +
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-                                [129] +
-                                  <font size=+2><b>60</font></b> +
- +
-               <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Xi;</font></b> +
- +
-                       THE WOUND OF AMFORTAS(27) +
- +
-    The Self-mastery of Percivale became the Self- +
-      masturbatery of the Bourgeois. +
-    Vir-tus has become "virture". +
-    The qualities which have made a man, a race, a city, +
-      a caste, must be thrown off; death is the penalty +
-      of failure.  As it is written: In the hour of success +
-      sacrifice that which is dearest to thee unto the +
-      Infernal Gods! +
-    The Englishman lives upon the excrement of his +
-      forefathers. +
-    All moral codes are worthless in themselves; yet in +
-      every new code there is hope.  Provided always that +
-      the code is not changed because it is too hard, but +
-      because if is fulfilled. +
-    The dead dog floats with the stream; in puritan +
-      France the best women are harlots; in vicious +
-      England the best women are virgins. +
-    If only the Archbishop of Canterbury were to go +
-      make in the streets and beg his bread! +
-    The new Christ, like the old, it the friend of publicans +
-      and sinners; because his nature is ascetic. +
-    O if everyman did No Matter What, provided that it +
-      is the one thing that he will not and cannot do! +
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-                                [130] +
-                          COMMENTARY (<font size=+1><b>&Xi;</font></b>) +
- +
-      The title is explained in the note. +
-      The number of the chapter may refer to the letter +
-    Samech ({Samech}), Temperence, in the Tarot. +
-      I paragraph 1 the real chastity of Percivale or +
-    Parsifal, a chastity which did not prevent his dipping +
-    the point of the sacred lance into the Holy Grail, is +
-    distinguished from its misinterpr&Eta;tion by modern +
-    crapulence.  The priests of the gods were carefully +
-    chosen, and carefully trained to fulfill the sacrament of +
-    fatherhood; the shame of sex consists in the usurpation +
-    of its function by the unworthy.  Sex is a sacrament. +
-     The word virtus means "the quality of manhood". +
-    Modern "virtue" is the negation of all such qualities. +
-      In paragraph 3, however, we see the penalty of +
-    conservatism; children must be weaned. +
-      In the penultimate paragraph the words "the new +
-    Christ" alluded to the author. +
-      In the last paragraph we reach the sublime mystic +
-    doctrine that whatever you have must be abandoned. +
-    Obviously, that which differentiates your consciousness +
-    from the absolute is part of the content of that con- +
-    sciousness. +
-      +
-                                 NOTE +
-      (27) Chapter so called because Amfortas was  +
-    wounded by his own spear, the spear that had made him +
-    king. +
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-                                [131] +
-                                  <font size=+2><b>61</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Xi;&Alpha;</font></b> +
- +
-                           THE FOOL'S KNOT +
- +
-    O Fool! begetter of both I and Naught, resolve this +
-      Naught-y Knot! +
-    O! Ay! this I and O-IO!-IAO! For I owe "I" +
-      aye to Nibbana's Oe.(28) +
-    I Pay-Pe, the dissolution of the House of God- +
-      for Pe comes after O-after Ayin that triumphs +
-      over Aleph in Ain, that is O.(29) +
-    OP-us, the Work! the OP-ening of THE EYE!(30) +
-    Thou Naughty Boy, thou openest THE EYE OF +
-      HORUS to the Blind Eye that weeps!(31)  The Up- +
-      right One in thine Uprightness rejoiceth-Death +
-      to all Fishes!(32) +
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-                                [132] +
-                        COMMENTARY (<font size=+1><b>&Xi;&Alpha;</font></b>) +
- +
- +
-  The number of this chapter refers to the Hebrew word Ain, the negative and +
-Ani, 61. +
-  The "fool" is the Fool of the Tarot, whose number is 0, but refers the the +
-letter +
-Aleph, 1. +
-  A fool's knot is a kind of knot which, although it has the appearance of a +
-knot, is +
-not really a knot, but pulls out immediately. +
-  The chapter consists of a series of complicated puns on 1 and I, with +
-regard to +
-their shape, sound, and that of the figures which resemble them in shape. +
-  Paragraph 1 calls upon the Fool of the Tarot, who is to be referred to +
-Ipsissimus, +
-to the pure fool, Parsifal, to resolve this problem. +
-  The word Naught-y suggests not only that the problem is sexual, but does +
-not really +
-exist. +
-  Paragraph 2 shows the Lingam and Yoni as, in conjunction, the foundation +
-of +
-ecstasy (I)!), and of the complete symbol I A O. +
-  The latter sentence of the paragraph unites the two meanings of giving up +
-the +
-Lingam to the Yoni, and the Ego to the Absolute. +
-  This idea, "I must give up", I owe, is naturally completed by I pay, and +
-the +
-sound of the word "pay" suggest the Hebrew letter Pe (see Liber XVI), which +
-represents the final dissolution in Shivadarshana. +
-  I Hebrew, the letter which follows O is P; i therefore follows Ayin, the +
-Devil +
-of the Tarot. +
-  AYIN is spelt O I N, thus replacing the A in A I N by an O, the letter of +
-the +
-Devil, or Pan, the phallic God. +
-  Now AIN means nothing, and thus the replacing of AIN by OIN means the +
-completion of the Yoni by the Lingam, which is followed by the complete +
-dissolution +
-symbolised in the letter P. +
-  These letters, O P, are then seen to be the root of opus, the Latin word +
-for "work", +
-in this case, the Great Work.  And they also begin the word "opening".  I +
-hindu +
-&Phi;losophy, it is said that Shiva, the Destroyer, is asleep, and that when +
-he opens +
-his eye the universe is destroyed-another synonym, therefore, for the +
-accomplish- +
-ment of the Great Work.  But the "eye" of Shiva is also his Lingam.  Shiva +
-is +
-himself the Mahalingam, which unites these symbolisms.  The opening of the +
-eye, +
-the ejaculation of the lingam, the destruction of the universe, the +
-accomplishment +
-of the Great Work-all these are different ways of saying the same thing. +
-  The last paragraph is even obscurer to those unfamiliar to the masterpiece +
-referred to in the note; for the eye of Horus (see 777, Col.  +
-    XXI, line 10, "the blind +
-eye that weeps" is a poetic Arab name for the lingam). +
-  The doctrine is that the Great Work should be accomplished without +
-creating new +
-Karma, for the letter N, the fish, the vesica, the womb, breeds, whereas the +
-Eye of +
-Horus does not; or, if it does so, breeds, according to Turkish tradition, a +
-Messiah. +
-  Death implies resurrection; the illusion is reborn, as the Scythe of Death +
-in the +
-Tarot has a crosspiece.  This is in connection with the Hindu doctrine, +
-expressed +
-in their injunction, "Fry your seeds".  Act so as to balance your past +
-Karma, +
-and create no new, so that, as it were, the books are balanced.  WHile you +
-have +
-either a credit or a debit, you are still in account with the universe. +
-  (N.B. Frater P. wrote this chapter-61-while dining with friends, in about +
-a +
-minute and a half.  That is how you must know the Qabalah.) +
- +
-                               NOTE +
-  (28) Oe = Island, a common symbol of Nibbana. +
-  (29) {Vau-Yod-Aleph} Ain.  {Vau-Yod-Ayin} Ayin. +
-  (30) Scil. of Shiva. +
-  (31) Cf. Bagh-i-&Mu;attar for all this symbolism. +
-  (32) Death = &Nu;n, the letter before O, means a fish, a symbol of Christ, +
-and +
-also by its shape the Female principle +
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-                                [133] +
-                                  <font size=+2><b>62</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Xi;&Beta;</font></b> +
- +
-                              TWIG?(33) +
- +
-    The Phoenix hat a Bell for Sound; Fire for Sight; a +
-      Knife for Touch; two cakes, one for taste, the other +
-      for smell. +
-    He standeth before the Altar of the Universe at +
-      Sunset, when Earth-life fades. +
-    He summons the Universe, and crowns it with  +
-      MAGICK Light to replace the sun of natura light. +
-    He prays unto, and give homage to, Ro-Hoor_khuit; +
-      to Him he then sacrifices. +
-    The first cake, burnt, illustrates the profit drawn +
-      from the scheme of incarnation. +
-    The second, mixt with his life's blood and eaten, +
-      illustrates the use of the lower life to feed the +
-      higher life. +
-    He then takes the Oath and becomes free-un +
-      conditioned-the Absolute. +
-    Burning up i the Flame of his Prayer, and born +
-      again-the Phoenix! +
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-                                [134] +
-                        COMMENTARY (<font size=+1><b>&Xi;&Beta;</font></b>) +
- +
-      This chapter is itself a comment on Chapter 44. +
- +
-                                 NOTE +
-      (33) Twig? = dost thou understand?  Also the Phoenix +
-    takes twigs to kindle the fire in which it burns itself. +
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-                                [135] +
-                                  <font size=+2><b>63</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Xi;&Gamma;</font></b> +
- +
-                             MARGERY DAW +
- +
-    I love LAYLAH. +
-    I lack LAYLAH. +
-    "Where is the Mystic Grace?" sayest thou? +
-    Who told thee, man, that LAYLAH is not Nuit, nd +
-      I hadit? +
-    I destroyed all things; they are reborn in other +
-      shapes. +
-    I gave up all for One; this One hath given up its  +
-      Unity for all? +
-    I wrenched DOG backwards to find GOD; now GOD +
-      barks. +
-    Think me not fallen because I love LAYLAH, and +
-      lack LAYLAH. +
-    I am the Master of the Universe; then give me a  +
-      heap of straw in a hut, and LAYLAH naked! +
-      Amen. +
- +
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-                                [136] +
-                       COMMENTARY (<font size=+1><b>&Xi;&Gamma;</font></b>) +
- +
-      This chapter returns to the subject of Laylah, and +
-    to the subject already discussed in Chapters 3 and +
-    others, particularly Chapter 56. +
-      The title of the chapter refers to the old rime: +
-               "See-saw, Margery Daw, +
-                Sold her bed to lie upon straw. +
-                Was not she a silly slut +
-                To sell her bed to lie upon dirt?" +
-      The word "see-saw" is significant, almost a comment +
-    upon this chapter.  To the Master of the Temple +
-    opposite rules apply.  His unity seeks the many, and +
-    the many is again transmuted to the one.  Solve et +
-    Coagula. +
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-                                [137] +
-                                  <font size=+2><b>64</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Xi;&Delta;</font></b> +
- +
-                              CONSTANCY +
- +
- +
-    I was discussing oysters with a crony: +
-    GOD sent to me the angels DIN and DONI. +
-    "An man of spunk," they urged, "would hardly +
-      choose +
-    To breakfast every day chez Laperouse." +
-    "No!" I replied, "h would not do so, BUT +
-    Think of his woe if Laperouse were shut! +
-    "I eat these oysters and I drink this wine +
-    Solely to drown this misery of mine. +
-    "Yet the last height of consolation's cold: +
-    Its pinnacle is-not to be consoled! +
-    "And though I sleep with Janefore and Eleanor +
-    "And Julian only fixes in my mind +
-    Even before feels better than behind. +
-    "You are Mercurial spirits-be so kind +
-    As to enable me to raise the wind. +
-    "Put me in LAYLAH'S arms again: the Accurst, +
-    Leaving me that. elsehow may do his worst." +
-    DONI and DIN, perceiving me inspired, +
-    Conceived their task was finished: they retired. +
-    I turned upon my friend, and, breaking bounds, +
-    Borrowed a trifle of two hundred pounds. +
- +
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-                                [138] +
-                       COMMENTARY (<font size=+1><b>&Xi;&Delta;</font></b>) +
- +
- +
-      64 is the number of Mercury, and of the intelligence +
-    of that planet, Din and Doni. +
-      Th moral of the chapter is that one wants liberty, +
-    although one may not wish to exercise it: the author +
-    would readily die in defence of the right of Englishmen +
-    to play football, or of his own right not to play it. +
-    (As a great poet has expressed it: "We don't want to  +
-    fight, but, by Jingo, if we do-")  This is his meaning +
-    towards his attitude to complete freedom of speech and +
-    action.  He refuses to listen to the ostensible criticism of +
-    the spirits, and explains his own position.  Their real +
-    mission was to rouse him to confidence and action. +
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-                                [139] +
-                                  <font size=+2><b>65</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Xi;&Epsilon;</font></b> +
- +
-                           SIC TRANSEAT--- +
- +
-    "At last I lifted up mine eyes, and beheld; and lo! +
-      the flames of violet were become as tendrils of +
-      smoke, as mist at sunset upon the marsh-lands. +
-    "And in the midst of the moon-pool of silver was the +
-      Lily of white and gold.  In this Lily is all honey, +
-      in this Lily that flowereth at the midnight.  In +
-      this Lily is all perfume; in this Lily is all music.  +
-      And it enfolded me." +
-    Thus the disciples that watched found a dead body +
-      kneeling at the altar.  Amen! +
- +
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-                                [140] +
-                      COMMENTARY (<font size=+1><b>&Xi;&Epsilon;</font></b>) +
- +
-      65 is the number of Adonai, the Holy Guardian +
-    Angel; see Liber 65, Liber Konx Om Pax, and other  +
-    works of reference. +
-      The chapter title means, "So may he pass away", +
-    the blank obviously referring to N E M O. +
-      The "moon-pool of silver" is the Path of Gimel, +
-    leading from Tiphareth to Kether; the "flames of violet" +
-    are the Ajna-Chakkra; the lily itself is Kether, the +
-    lotus of the Sahasrara.  "Lily" is spelt with a capital to +
-    connect with Laylah. +
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-                                [141] +
-                                  <font size=+2><b>66</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Xi;&Digamma;</font></b> +
- +
-                          THE PRAYING MANTIS +
- +
-    "Say: God is One."  This I obeyed: for a thousand +
-      and one times a night for one thousand nights and +
-      one did I affirm th Unity. +
-    But "night" only means LAYLAH(34); and Unity and +
-      GOD are not worth even her blemishes. +
-    Al-lah is only sixty-six; but LAYLAH counteth +
-      up to Seven and Seventy.(35) +
-    "Yea! the night shall cover all; the night shall cover +
-      all." +
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-                                [142] +
-                      COMMENTARY (<font size=+1><b>&Xi;&Digamma;</font></b>) +
- +
- +
-      66 is the number of Allah; the praying mantis is a  +
-    blasphemous grasshopper which caricatures the pious. +
-      The chapter recurs to the subject of Laylah, whom +
-    the author exalts above God, in continuation of the +
-    reasonings given in Chapter 56 and 63.  She is +
-    identified with N.O.X. by the quotation from Liber 65. +
- +
-                                NOTES  +
-      (34) Laylah is the Arabic for night. +
-      (35) A L L H = 1 + 30 + 30 + 5 = 66.  L + A + I +
-    + L + A + H = 77, which also gives MSL, the In- +
-    fluence of the Highest, OZ, a goat, and so on. +
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-                                [143] +
-                                  <font size=+2><b>67</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Xi;&Zeta;</font></b> +
- +
-                             SODOM-APPLES +
- +
-    I have bought pleasant trifles, and thus soothed my +
-      lack of LAYLAH. +
-    Light is my wallet, and my heart is also light; and +
-      yet I know that the clouds will gather closer for  +
-      the false clearing. +
-    The mirage will fade; then will the desert be thirstier +
-      than before. +
-    O ye who dwell in the Dark Night of the Soul, beware +
-      most of all of every herald of the Dawn! +
-    O ye who dwell in the City of the Pyramids beneath +
-      the Night of PAN, remember that ye shall see no +
-      more light but That of the great fire that shall +
-      consume your dust to ashes! +
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-                                [144] +
-                        COMMENTARY (<font size=+1><b>&Xi;&Zeta;</font></b>) +
- +
-      This chapter means that it is useless to try to abandon +
-    the Great Work.  You may occupy yourself for a time +
-    with other things, but you will only increase your +
-    bitterness, rivet the chains still on your feet. +
-      Paragraph 4 is a practical counsel to mystics not +
-    to break up their dryness by relaxing their austerities. +
-      The last paragraph will only be understood by  +
-    Masters of the Temple. +
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-                                [145] +
-                                  <font size=+2><b>68</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Xi;&Eta;</font></b> +
- +
-                                MANNA +
- +
-    At four o'clock there is hardly anybody in Rumpel- +
-      mayer's. +
-    I have my choice of place and service; the babble of +
-      the apes will begin soon enough. +
-    "&Pi;oneers, O &Pi;oneers!" +
-    Sat no Elijah under the Juniper-tree, and wept? +
-    Was not Mohammed forsaken in Mecca, and Jesus +
-      in Gethsemane? +
-    These prophets were sad at heart; but the chocolate +
-      at Rumpelmayer's is great, and the Mousse Noix +
-      is like Nepthys for perfection. +
-    Also there are little meringues with cream and +
-      chestnut-pulp, very velvety seductions. +
-    Sail I not toward LAYLAH within seven days? +
-    Be not sad at heart, O prophet; the babble of the +
-      apes will presently begin. +
-    Nay, rejoice exceedingly; for after all the babble of  +
-      the apes the Silence of the Night. +
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-                                [146] +
-                        COMMENTARY (<font size=+1><b>&Xi;&Eta;</font></b>) +
- +
- +
-      Manna was a heavenly cake which, in the legend, fed +
-    the Children of Israel in the Wilderness. +
-      The author laments the failure of his mission to +
-    mankind, but comforts himself with the following +
-    reflections: +
-      (1) He enjoys the advantages of solitude.  (2) Previous +
-      prophets encountered similar difficulties in con- +
-      vincing their hearers.  (3) Their food was not equal to +
-      that obtainable at Rumpelmayer's.  (4) In a few days +
-      I am going to rejoin Laylah.  (5) My mission will +
-      succeed soon enough.  (6) Death will remove the  +
-      nuisance of success. +
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-                                [147] +
-                                  <font size=+2><b>69</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Xi;&Theta;</font></b> +
- +
-                  THE WAY TO SUCCEED-AND THE WAY TO +
-                              SUCK EGGS! +
- +
-    This is the Holy Hexagram. +
-    Plunge from the height, O God, and interlock with  +
-      Man! +
-    Plunge from the height, O Man, and interlock with  +
-      Beast! +
-    The Red Triangle is the descending tongue of grace; +
-      the Blue Triangle is the ascending tongue of  +
-      prayer +
-    This Interchange, the Double Gift of Tongues, the +
-      Word of Double Power-ABRAHADABRA!-is +
-      the sign of the GREAT WORK, for the GREAT +
-      WORK is accomplished in Silence.  And behold is +
-      not that Word equal to Cheth, that is Cancer. +
-      whose Sigil is {Cancer}? +
-    This Work also eats up itself, accomplishes its own +
-      end, nourishes the worker, leaves no seed, is per- +
-      fect in itself. +
-    Little children, love one another! +
-      +
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-                                [148] +
-                       COMMENTARY (<font size=+1><b>&Xi;&Theta;</font></b>) +
- +
- +
-      The key to the understanding of this chapter is given +
-    in the number and the title, the former being intelligible +
-    to all nations who employ Arabic figures, the latter +
-    only to experts in deciphering English puns. +
-      The chapter alludes to Levi's drawing of the Hexa- +
-    gram, and is a criticism of, or improvement upon, it. +
-    In the ordinary Hexagram, the Hexagram of nature, +
-    the red triangle is upwards, like fire, and the blue +
-    triangle downwards, like water.  In the magical hexa- +
-    gram this is revered; the descending red triangle is +
-    that of Horus, a sign specially revealed by him per- +
-    sonally, at the Equinox of the Gods.  (It is the flame +
-    desending upon the altar, and licking up the burnt +
-    offering.)  The blue triangle represents the aspiration, +
-    since blue is the colour of devotion, and the triangle, +
-    kinetically considered, is the symbol of directed force. +
-      In the first three paragraphs this formation of the +
-    hexagram is explained; it is a symbol of the mutual +
-    separation of the Holy Guardian Angel and his client. +
-    In the interlocking is indicated the completion of the +
-    work. +
-      Paragraph 4 explains in slightly different language +
-    what we have said above, and the scriptural image of  +
-    tongues is introduced. +
-      In paragraph 5 the symbolism of tongues is further +
-    developed.  Abrahadabra is our primal example of an +
-    interlocked word.  We assume that the reader has +
-    thoroughly studied that word in Liber D., etc.  The +
-    sigil of Cancer links up this symbolism with the number +
-    of the chapter. +
-      The remaining paragraphs continue the Gallic +
-    symbolism. +
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-                                [149] +
-                                  <font size=+2><b>70</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Omicron;</font></b> +
- +
-                         BROOMSTICK-BABBLINGS +
- +
-    FRATER PERDURABO is of the Sanhedrim of the +
-      Sabbath, say men; He is the Old Goat himself, +
-      say women. +
-    Therefore do all adore him; the more they detest +
-      him the more do they adore him. +
-    Ay! let us offer the Obscene Kiss! +
-    Let us seek the Mystery of the Gnarled Oak, and of +
-      the Glacier Torrent! +
-    To Him let us offer our babes!  Around Him let +
-      us dance in the mad moonlight! +
-    But FRATER PERDURABO is nothing but AN +
-      EYE; what eye none knoweth. +
-    Skip, witches!  Hop, toads!  Take your pleasure!- +
-      for the play of the Universe is the pleasure of +
-      FRATER PERDURABO. +
- +
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-                                [150] +
-                        COMMENTARY (<font size=+1><b>&Omicron;</font></b>) +
- +
-      70 is the number of the letter Ain, the Devil in the +
-    Tarot. +
-      The chapter refers to the Witches' Sabbath, the +
-    description of which in Payne Knight should be +
-    carefully read before studying this chapter.  All the +
-    allusions will then be obvious, save those which we +
-    proceed to not. +
-      Sanhedrim, a body of 70 men.  An Eye.  Eye in +
-    Hebrew is Oin, 70. +
-      The "gnarled oak" and the "glacier torrent" refer  +
-    to the confessions made by many witches. +
-      I paragraph 7 is seen the meaning of the chapter; +
-    the obscene and distorted character of much of the +
-    universe is a whim of the Creator. +
- +
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-                                [151] +
-                                  <font size=+2><b>71</font></b> +
-                                   +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Omicron;&Alpha;</font></b> +
- +
-                        KING'S COLLEGE CHAPEL +
- +
-    For mind and body alike there is no purgative like +
-      Pranayama, no purgative like Pranayama. +
-    For mind, for body, for mind and body alike- +
-      alike!-there is, there is, there is no purgative, no +
-      purgative like Pranayama-Pranayama!-Prana- +
-      yama! yea, for mind and body alike there is no +
-      purgative, no purgative, no purgative (for mind +
-      and body alike!) no purgative, purgative, purgative +
-      like Pranayama, no purgative for mind and body +
-      alike, like Pranayama, like Pranayama, like +
-      Prana-Prana-Prana-Prana-pranayama! +
-      -Pranayama! +
-                                AMEN. +
- +
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-                                [152] +
-                     COMMENTARY (<font +
-size=+1><b>&Omicron;&Alpha;</font></b>) +
- +
-      This chapter is a plain statement of fact, put in +
-    anthem form for emphasis. +
-      The title is due to the circumstances of the early +
-    piety of Frater Perdurabo, who was frequently  +
-    refreshed by hearing the anthems in this chief of the  +
-    architectural glories of his Alma Mater. +
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-                                [153] +
-                                  <font size=+2><b>72</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Omicron;&Beta;</font></b> +
- +
-                           HASHED PHEASANT +
- +
-    Shemhamphorash! all hail, divided Name! +
-      Utter it once, O mortal over-rash!- +
-    The Universe were swallowed up in flame +
-      -Shemhamphorash! +
- +
-    Nor deem that thou amid the cosmic crash +
-      May find one thing of all those things the same! +
-    The world has gone to everlasting smash. +
- +
-    No! if creation did possess an aim +
-      (It does not.) it were only to make hash +
-    Of that most "high" and that most holy game, +
-      Shemhamphorash! +
- +
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-                                [154] +
-                     COMMENTARY (<font +
-size=+1><b>&Omicron;&Beta;</font></b>) +
- +
-      There are three consecutive verses in the Pentateuch, +
-    each containing 72 letters.  If these be written beneath +
-    each other, the middle verse bring reversed, i.e. as in +
-    English, and divisions are then made vertically, 72 +
-    tri-lateral names are formed, the sum of which is +
-    Tetragrammaton; this is the great and mysterious +
-    Divided Name; by adding the terminations Yod He, +
-    or Aleph Lamed, the names of 72 Angels are formed. +
-    The Hebrews say that by uttering this Name the +
-    universe is destroyed.  This statement means the same +
-    as that of the Hindus, that the effective utterance of +
-    the name of Shiva would cause him to awake, and so +
-    destroy the universe. +
-      In Egyptian and Gnostic magick we meet with pylons +
-    and Aeons, which only open on the utterance of the +
-    proper word. +
-      In Mohammedan magick we find a similar doctrine +
-    and practice; and the whole of Mantra-Yoga has been  +
-    built on this foundation. +
-      Thoth, the god of Magick, is the inventor of speech; +
-    Christ is the Logos. +
-      Lines 1-4 are now clear. +
-      In lines 507 we see the results of Shivadarshana.  Do +
-    not imagine that any single ides, however high, however  +
-    holy (or even however insignificant!!), can escape the  +
-    destruction. +
-      The logician my say, "But white exists, and if +
-    white is destroyed, it leaves black; yet black exists.  So  +
-    that in that case at least one known phenomenon of this +
-    universe is identical with one of that."  Vain word! +
-    The logician and his logic are alike involved in the +
-    universal ruin. +
-      Lines 8-11 indicate that this fact is the essential one +
-    about Shivadarshana. +
-      The title is explained by the intentionally blasphemous +
-    puns and colloquialisms of lines 9 and 10. +
- +
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-                                [155] +
-                                  <font size=+2><b>73</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Omicron;&Gamma;</font></b> +
- +
- +
-                   THE DEVIL, THE OSTRICH, AND THE +
-                             ORPHAN CHILD +
- +
-    Death rides the Camel of Initiation.(36) +
-    Thou humped and stiff-necked one that groanest in +
-      Thine Asana, death will relieve thee! +
-    Bite not, Zelator dear, but bide!  Ten days didst +
-      thou go with water in thy belly?  Thou shalt go +
-      twenty more with a firebrand at thy rump! +
-    Ay! all thine aspiration is to death: death is the +
-      crown of all thine aspiration.  Triple is the cord of +
-      silver moonlight; it shall hang thee, O Holy One, +
-      O Hanged Man, O Camel-Termination-of-the- +
-      third-person-plural for thy multiplicity, thou +
-      Ghost of a Non-Ego! +
-    Could but Thy mother behold thee, O thou UNT!(37) +
-    The Infinite Snake Ananta that surroundeth the  +
-      Universe is but the Coffin-Worm! +
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-                                [156] +
-                   COMMENTARY (<font size=+1><b>&Omicron;&Gamma;</font></b>) +
- +
- +
-  The Hebrew letter Gimel adds up to 73; it means a camel. +
-  The title of the chapter is borrowed from the well-known lines of Rudyard +
-Kipling: +
-       "But the commissariat camel, when all is said and done, +
-        'E's a devil and an awstridge and an orphan-child in one." +
-  Paragraph 1 may imply a dogma of death as the highest form of initiation. +
-Initiation is not a simple phenomenon.  Any given initiation must take place +
-on several planes, and is not always conferred on all of these +
-simultaneously. +
-Intellectual and moral perception of truth often, one might almost say +
-usually, +
-precedes spiritual and physical perceptions.  One would be foolish to claim +
-initiation unless it were complete on every plane. +
-  Paragraph 2 will easily be understood by those who have practised +
-Asana.  there is perhaps a sardonic reference to rigor mortis, and certainly +
-one conceives the half-humorous attitude of the expert towards the beginner. +
-  Paragraph 3 is a comment in the same tone of rough good nature.  The word +
-Zelator is used because the Zelator of the A&there4;A&there4; has to pass an +
-examination +
-in Asana before he becomes eligible for the grade of Practicus.  The ten +
-days +
-allude merely to the tradition about the camel, that he can go ten days +
-without +
-water. +
-  Paragraph 4 identifies the reward of initiation with death; it is a +
-cessation +
-of all that we call life, in a way in which what we call death is not.  3, +
-silver, +
-and  the moon, are all correspondences of Gimel, the letter of the +
-Aspiration, +
-since gimel is the Path that leads from the Microcosm in tiphareth to the +
-Macrocosm in Kether. +
-  The epithets are far too complex to explain in d&Eta;il, but Mem, the +
-Hanged +
-man, has a close affinity for Gimel, as will be seen by a study of Liber +
-418. +
-  Unt is not only the Hindustani for Camel, but the usual termination of the +
-third person plural of the present tense of Latin words of the Third and +
-Fourth Conjugations. +
-  The reason for thus addresing the reader is that he has now transcended +
-the +
-first and second persons.  Cf. Liber LXV, Chapter III, vv. 21-24, and +
-FitzGerald's Omar Khayyam: +
-            "Some talk there was of Thee and Me +
-             There seemed; and then no more of Thee and Me.") +
-The third person plural must be used, because he has now perceived himself +
-to be a bundle of impressions.  For this is the point on the Path of Gimel +
-when +
-he is actually crossing the Abyss; the student must consult the account of +
-this +
-given in "The Temple of Solomon the King". +
-  The Ego is but "the ghost of a non-Ego", the imaginary focus at which the +
-non-Ego becomes sensible. +
-  Paragraph 5 expresses the wish of the Guru that his Chela may attain +
-safely +
-to binah, the Mother. +
-  Paragraph 6 whispers the ultimate and dread secret of initiation into his +
-ear, identifying the vastness of the Most Holy with the obscene worm that +
-gnaws the bowels of the damned. +
- +
-                              NOTES +
-  (36) Death is said by the Arabs to ride a Camel.  The Path of Gimel (which +
-means a Camel) leads from Tiphareth to Kether, and its Tarot trump  +
-    is the "High Priestess". +
-  (37) UNT, Hindustani for Camel.  I.e. Would that BABALON might look +
-on thee with favour.  +
-        +
-                                [157] +
-                                  <font size=+2><b>74</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Omicron;&Delta;</font></b> +
- +
-                             CAREY STREET +
- +
-    When NOTHING became conscious, it made a bad +
-      bargain. +
-    This consciousness acquired individuality: a worse  +
-      bargain. +
-    The Hermit asked for love; worst bargain of all. +
-    And now he has let his girl go to America, to have +
-      "success" in "life": blank loss. +
-    Is there no end to this immortal ache +
-    That haunts me, haunts me sleeping or awake? +
-      If I had Laylah, how could I forget +
-      Time, Age, and Death?  Insufferable fret! +
-        Were I an hermit, how could I support +
-        The pain of consciousness, the curse of thought? +
-          Even were I THAT, there still were one sore +
-            spot- +
-          The Abyss that stretches between THAT and +
-            NOT. +
-    Still, the first step is not so far away:- +
-    The Maur&Eta;nia sails on Saturday! +
- +
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-                                [158] +
-                     COMMENTARY (<font +
-size=+1><b>&Omicron;&Delta;</font></b>) +
- +
- +
-      Carey Street is well known to prosperous Hebrews +
-    and poor Englishmen as the seat of the Bankruptcy +
-    buildings. +
-      Paragraphs 1-4 are in prose, the downward course, +
-    and the rest of the chapter in poetry, the upward. +
-      The first part shows the fall from Nought in four +
-    steps; the second part, the return. +
-      The d&Eta;ils of this Hierarchy have already been +
-    indicated in various chapters.  It is quite conventional +
-    mysticism. +
-      Step 1, the illumination of Ain as Ain Soph Aour; +
-    step 2, the concentration of Ain Soph Aour in Kether; +
-    step 3, duality and the rest of it down to Malkuth; +
-    step 4, the stooping of Malkuth to the Qliphoth, and +
-    the consequent ruin of the Tree of Life. +
-      Part 2 show the impossibility of stopping on the +
-    Path of Adeptship. +
-      The final couplet represents the first step upon the +
-    Path, which must be taken even although the aspirant +
-    is intellectually aware of the severity of the whole +
-    course.  You must give up the world for love, the +
-    material for the moral idea, before that, in its turn, is +
-    surrendered to the spiritual.  And so on.  This is a +
-    Laylah-chapter, but in it Laylah figures as the mere +
-    woman. +
- +
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-                                [159] +
-                                  <font size=+2><b>75</font></b> +
- +
-         <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Omicron;&Epsilon;</font></b> +
- +
-                          PLOVERS' EGGS(38) +
- +
-    Spring beans and strawberries are in: goodbye to the +
-      oyster! +
-    If I really knew what I wanted, I could give up +
-      Laylah, or give up everything for Laylah. +
-    But "what I want" varies from hour to hour. +
-    This wavering is the root of all compromise, and so +
-      of all good sense. +
-    With this gift a man can spend his seventy years in +
-      peace. +
-    Now is this well or ill? +
-    Emphasise gift, then man, then spend, then seventy +
-      years, and lastly peace, and change the intonations +
-      --each time reverse the meaning! +
-    I would show you how; but-for the moment! +
-    --I prefer to think of Laylah. +
- +
- +
- +
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- +
-                                [160] +
-                    COMMENTARY (<font +
-size=+1><b>&Omicron;&Epsilon;</font></b>) +
- +
-      The title is explained in the note, but also alludes to +
-    paragraph 1, the plover's egg being often contemporary +
-    with the early strawberry. +
-      Paragraph 1 means that change of diet is pleasant; +
-    vanity pleases the mind; the idee fixe is a sign of +
-    insanity.  See paragraphs 4 and 5. +
-      Paragraph 6 puts the question, "Then is sanity or +
-    insanity desirable?"  The oak is weakened by the ivy +
-    which clings around it, but perhaps the ivy keeps it +
-    from going mad. +
-      The next paragraph expresses the difficulty of +
-    expressing thought in writing; it seems, on the face of +
-    it, absurd that the the text of this book, composed as it is +
-    of English, simple, austere, and terse, should need a +
-    commentary.  But it does so, or my most gifted Chela +
-    and myself would hardly have been at the pains to +
-    write one.  It was in response to the impassioned appeals +
-    of many most worthy brethren that we have yielded up +
-    that time and thought which gold could not have bought, +
-    or torture wrested. +
-      Laylah is again the mere woman. +
- +
-                                 NOTE +
-      (38) These eggs being speckled, resemble the wander- +
-    ing mind referred to. +
- +
- +
- +
- +
- +
- +
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- +
-                                [161] +
-                                  <font size=+2><b>76</font></b> +
- +
-         <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Omicron;&Digamma;</font></b> +
- +
-                               PHAETON +
- +
-    No. +
-    Yes. +
-    Perhaps. +
-    O! +
-    Eye. +
-    I. +
-    Hi! +
-    Y? +
-    No. +
-    Hail! all ye spavined, gelded, hamstrung horses! +
-    Ye shall surpass the planets in their courses. +
-    How?  Not by speed, nor strength, nor power to stay, +
-    But by the Silence that succeeds the Neigh! +
- +
- +
- +
- +
- +
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- +
- +
- +
- +
-                                [162] +
-                  COMMENTARY (<font +
-size=+1><b>&Omicron;&Digamma;</font></b>) +
- +
-  Phaeton was the charioteer of the Sun in Greek mythology. +
-  At first sight the prose of this chapter, though there is only one +
-dissyllable in +
-it, appears difficult; but this is a glamour cast by Maya.  It is a +
-compendium of +
-various systems of &Phi;losophy. +
-  No = Nihilism; Yes = Monism, and all dogmatic systems; Perhaps = +
-Pyrrhonism and Agnosticism; O! = The system of Liber Legis.  (See Chapter +
-0.) +
-  Eye = Phallicism (cf. Chapters 61 and 70); I = Fichteanism; Hi! = +
-Transcendentalism; Y? = Scepticism, and the method of science.  No denies +
-all these and closes the argument. +
-  But all this is a glamour cast by Maya; the real meaning of the prose of +
-this +
-chapter is as follows: +
-  No, some negative conception beyond the IT spoken of in Chapters 31, 49 +
-and elsewhere. +
-  Yes, IT. +
-  Perhaps, the flux of these. +
-  O!, Nuit, Hadit, Ra-Hoor-Khuit. +
-  Eye, the phallus in Kether. +
-  I, the Ego in Chokmah. +
-  Hi!, Binah, the feminine principle fertilised.  (He by Yod.) +
-  Y?, the Abyss. +
-  No, the refusal to be content with any of this. +
-  But all this is again only a glamour of Maya, as previously observed in +
-the +
-text (Chapter 31).  All this is true and false, and it is true and false to +
-say that +
-it is true and false. +
-  The prose of this chapter combines, and of course denies, all these +
-meanings, +
-both singly and in combination.  It is intended to stimulate thought to the +
-point where it explodes with violence and for ever. +
-  A study of this chapter is probably the best short cut to Nibbana. +
-  The thought of the Master in this chapter is exceptionally lofty. +
-  That this is the true meaning, or rather use, of this chapter, is evident +
-from +
-the poetry. +
-  The master salutes the previous paragraphs as horses which, although in +
-themselves worthless animals (without the epithets), carry the Charioteer in +
-the +
-path of the Sun.  The question, How?  Not by their own virtues, but by the +
-silence which results when they are all done with. +
-  The word "neigh" is a pun on "nay", which refers to the negative +
-conception +
-already postulated as beyond IT.  The suggestion is, that there may be +
-something +
-falsely described as silence, to represent absence-of-conception beyond that +
-negative. +
-  It would be possible to interpret this chapter in its entirety as an +
-adverse +
-criticism of m&Eta;physics as such, and this is doubtless one of its many +
-sub- +
-meanings. +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
-                              [163] +
-                                  <font size=+2><b>77</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Omicron;&Zeta;</font></b> +
- +
-    THE SUBLIME AND SUPREME SEPTENARY +
-      IN ITS MATURE MAGICAL MANIFESTATION +
-      THROUGH MATTER:  AS IT IS WRITTEN: AN +
-      HE-GOAT ALSO +
- +
-    Laylah. +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
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- +
- +
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- +
- +
- +
- +
- +
- +
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- +
- +
- +
- +
- +
-                                [164] +
-                     COMMENTARY (<font +
-size=+1><b>&Omicron;&Zeta;</font></b>)  +
- +
-      77 is the number of Laylah (LAILAH), to whom this +
-    chapter is wholly devoted. +
-      The first section of the title is an analysis of 77 considered +
-    as a mystic number. +
-      7, the septenary; 11, the magical number; 77, the mani- +
-    festation, therefore, of the septenary. +
-      Through matter, because 77 is written in Hebrew Ayin +
-    Zayin (OZ), and He-Goat, the symbol of matter, Capri- +
-    cornus, the Devil of the Tarot; which is the picture of the +
-    Goat of the Sabbath upon an altar, worshipped by two other +
-    devils, male and female. +
-      As will be seen from the photogravure inserted opposite +
-    this chapter, Laylah is herself not devoid of "Devil", but, +
-    as she habitually remarks, on being addressed in terms +
-    implying this fact, "It's nice to be a devil when you're one +
-    like me." +
-      The text need no comment, but it will be noticed that it is +
-    much shorter that the title. +
-      Now, the Devil of the Tarot is the Phallus, the Redeemer, +
-    and Laylah symbolises redemption to Frater P.  The +
-    number 77, also, interpreted as in the title, is the redeeming +
-    force. +
-      The ratio of the length of title and text is the key to the +
-    true meaning of the chapter, which is, that Redemption is +
-    really as simple as it appears complex, that the names (or +
-    veils) of truth are obscure and many, the Truth itself plain +
-    and one; but that the latter must be reached through the +
-    former.  This chapter is therefore an apology, were one +
-    needed, for the Book of Lies itself.  In these few simple +
-    words, it explains the necessity of the book, and offers it- +
-    humbly, yet with confidence-as a means of redemption to +
-    the world of sorrowing men. +
-      The name with full-stops: L.A.Y.L.A.H. represents an +
-    analysis of the name, which may be left to the ingenium of +
-    the advanced practicus (see photograph). +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
-                                [165] +
-                                  <font size=+2><b>78</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Omicron;&Eta;</font></b> +
- +
-                           WHEEL AND--WOA! +
- +
-    The Great Wheel of Samsara. +
-    The Wheel of the Law [Dhamma]. +
-    The Wheel of the Taro. +
-    The Wheel of the Heavens. +
-    The Wheel of Life. +
-    All these Wheels be one; yet of all these the Wheel of +
-      the TARO alone avails thee consciously. +
-    Meditate long and broad and deep, O man, upon this +
-      Wheel, revolving it in thy mind +
-    Be this thy task, to see how each card springs +
-      necessarily from each other card, even in due order +
-      from The Fool unto The Ten of Coins. +
-    Then, when thou know'st the Wheel of Destiny +
-      complete, mayst thou perceive THAT Will which +
-      moved it first.  [There is no first or last.} +
-    And lo! thou art past through the Abyss. +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
-                                [166] +
-                      COMMENTARY (<font +
-size=+1><b>&Omicron;&Eta;</font></b>) +
- +
-      The number of this chapter is that of the cards of the +
-    Tarot. +
-      The title of this chapter is a pun of the phrase "weal +
-    and woe".  It means motion and rest.  The moral is the +
-    conventional mystic one; stop thought at its source! +
-      Five wheels are mentioned in this chapter; all but +
-    the third refer to the universe as it is; but the wheel of +
-    the Tarot is not only this, but represents equally the +
-    Magickal Path. +
-      This practice is therefore given by Frater P. to +
-    his pupils; to treat the sequence of the cards as cause +
-    and effect.  Thence, to discover the cause behind all +
-    causes. Success in this practice qualifies for the grade +
-    of Master of the Temple. +
-      In the penultimate paragraph the bracketed passage +
-    reminds the student that the universe is not to be +
-    contemplated as a phenomenon in time. +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
-                                [167] +
-                                  <font size=+2><b>79</font></b> +
- +
-          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Omicron;&Theta;</font></b> +
- +
-                           THE BAL BULLIER +
- +
-    Some men look into their minds into their memories, +
-      and find naught but pain and shame. +
-    These then proclaim "The Good Law" unto mankind. +
-    These preach renunciation, "virtue", cowardice in +
-      every form. +
-    These whine eternally. +
-    Smug, toothless, hairless Coote, debauch-emascu- +
-      lated Buddha, come ye to me?  I have a trick to +
-      make you silent, O ye foamers-at-the mouth! +
-    Nature is wasteful; but how well She can afford it! +
-    Nature is false; but I'm a bit of a liar myself. +
-    Nature is useless; but then how beautiful she is! +
-    Nature is cruel; but I too am a Sadist. +
-    The game goes on; it y have been too rough for +
-      Buddha, but it's (if anything) too dull for me. +
-    Viens, beau negre!  Donne-moi tes levres encore! +
- +
- +
- +
- +
- +
- +
- +
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- +
- +
- +
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- +
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- +
-                                [168] +
-                     COMMENTARY (<font +
-size=+1><b>&Omicron;&Theta;</font></b>) +
- +
-      the title of this chapter is a place frequented by +
-    Frater P. until it became respectable. +
-      The chapter is a rebuke to those who can see nothing +
-    but sorrow and evil in the universe. +
-      The Buddhist analysis may be true, but not for +
-    men of courage.  The plea that "love is sorrow", because +
-    its ecstasies are only transitory, is contemptible. +
-      Paragraph 5.  Coote is a blackmailer exposed by The +
-    Equinox.  The end of the paragraph refers to Catullus, +
-    his famous epigram about the youth who turned his  +
-    uncle into Harpocrates.  It is a subtle way for Frater P. +
-    to insist upon his virility, since otherwise he could not +
-    employ the remedy. +
-      The last paragraph is a quotation.  In Paris, +
-    Negroes are much sought after by sportive ladies.  This +
-    is therefore presumably intended to assert that even +
-    women may enjoy life sometimes. +
-      The word "Sadist" is taken from the famous Marquis +
-    de Sade, who gave supreme literary form to the joys of  +
-    torture. +
- +
- +
- +
- +
- +
- +
- +
- +
- +
- +
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- +
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- +
- +
- +
-                                [169] +
-                                  <font size=+2><b>80</font></b> +
- +
-               <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Pi;</font></b> +
- +
-                              BLACKTHORN +
- +
-    The price of existence is eternal warfare.(39) +
-    Speaking as an Irishman, I prefer to say: The price +
-      of eternal warfare is existence. +
-    And melancholy as existence is, the price is well +
-      worth paying. +
-    Is there is a Government?  then I'm agin it!  To Hell +
-      with the bloody English! +
-    "O FRATER PERDURABO, how unworthy are +
-      these sentiments!" +
-    "D'ye want a clip on the jaw?"(40) +
- +
- +
- +
- +
- +
- +
- +
- +
- +
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- +
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- +
-                                [170] +
-                          COMMENTARY (<font size=+1><b>&Pi;</font></b>) +
- +
-      Frater P. continues the subject of Chapter 79. +
-      He pictures himself as a vigorous, reckless, almost +
-    rowdy Irishman.  he is no thin-lipped prude, to seek +
-    salvation in unmanly self-abnegation; no Creeping +
-    Jesus, to slink through existence to the tune of the Dead +
-    March in Saul; no Cremerian Callus to warehouse his +
-    semen in his cerebellum. +
-      "New Thoughtist" is only Old Eunuch writ small. +
-      Paragraph 2 gives the very struggle for life, which +
-    disheartens modern thinkers, as a good enough reason for +
-    existence. +
-      Paragraph 5 expresses the sorrow of the modern +
-    thinker, and paragraph 6 Frater P.'s suggestion for +
-    replying to such critics. +
- +
-                                NOTES +
-      (39) ISVD, the foundation scil. of the universe = 80 +
-    = P, the letter of Mars. +
-      (40) P also means "a mouth". +
- +
- +
- +
- +
- +
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- +
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- +
- +
-                                [171] +
-                                  <font size=+2><b>81</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Pi;&Alpha;</font></b> +
- +
-                             LOUIS LINGG +
- +
-    I am not an Anarchist in your sense of the word: +
-      your brain is too dense for any known explosive +
-      to affect it. +
-    I am not an Anarchist in your sense of the word: +
-      fancy a Policeman let loose on Society! +
-    While there exists the burgess, the hunting man, or +
-      any man with ideals less than Shelley's and self- +
-      discipline less than Loyola's-in short, any man +
-      who falls far short of MYSELF-I am against +
-      Anarchy, and for Feudalism. +
-    Every "emancipator" has enslaved the free. +
- +
- +
- +
- +
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- +
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- +
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- +
-                                [172] +
-                       COMMENTARY (<font size=+1><b>&Pi;&Alpha;</font></b>) +
- +
- +
-      The title is the name of one of the authors of the affair +
-    of the Haymarket, in Chicago.  See Frank Harris,  +
-    "The Bomb". +
-      Paragraph 1 explains that Frater P. sees no use +
-    in the employment of such feeble implements as bombs. +
-    Nor does he agree even with the aim of the Anarchists, +
-    since, although Anarchists themselves need no restraint, +
-    not daring to drink cocoa, lest their animal passions +
-    should be aroused (as Olivia Haddon assures my +
-    favourite Chela), yet policemen, unless most severely +
-    repressed, would be dangerous wild beasts. +
-      The last bitter sentence is terribly true; the personal +
-    liberty of the Russian is immensely greater than that of +
-    the Englishman.  The latest Radical devices for +
-    securing freedom have turned nine out of ten English- +
-    men into Slaves, obliged to report their movements to +
-    the government like so many ticket-of-leave men. +
-      The only solution of the Social Problem is the +
-    creation of a class with the true patriarchal feeling, +
-    and the manners and obligations of chivalry. +
- +
- +
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- +
-                                [173] +
-                                  <font size=+2><b>82</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Pi;&Beta;</font></b> +
- +
-                               BORTSCH +
- +
-    Witch-moon that turnest all the streams to blood, +
-      I take this hazel rod, and stand, and swear +
-      An Oath-beneath this blasted Oak and bare +
-    That rears its agony above the flood +
-      Whose swollen mask mutters an atheist's prayer. +
-    What oath may stand the shock of this offence: +
-    "There is no I, no joy, no permanence"? +
- +
-    Witch-moon of blood, eternal ebb and flow +
-      Of baffled birth, in death still lurks a change; +
-      And all the leopards in thy woods that range, +
-    And all the vampires in their boughs that glow, +
-      Brooding on blood-thirst-these are not so strange +
-    And fierce as life's unfailing shower.  These die, +
-      Yet time rebears them through eternity. +
- +
-    Hear then the Oath, with-moon of blood, dread +
-      moon! +
-      Let all thy stryges and thy ghouls attend! +
-      He that endureth even to the end +
-    Hath sworn that Love's own corpse shall lie at noon +
-      Even in the coffin of its hopes, and spend +
-    All the force won by its old woe and stress +
-    In now annihilating Nothingness. +
-      +
-        This chapter is called Imperial Purple +
-                 and A Punic War. +
- +
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-                                [174] +
-                        COMMENTARY (<font size=+1><b>&Pi;&Beta;</font></b>) +
- +
-      The title of this chapter, and its two sub-titles, will +
-    need no explanation to readers of the classics. +
-      This poem, inspired by Jane Cheron, is as simple +
-    as it is elegant. +
-      The poet asks, in verse 1, How can we baffle the +
-    Three Characteristics? +
-      In verse 2, he shows that death is impotent against +
-    life. +
-      In verse 3, he offers the solution of the problem. +
-      This is, to accept things as they are, and to turn +
-    your whole energies to progress on the Path. +
- +
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-                                [175] +
-                                  <font size=+2><b>83</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Pi;&Gamma;</font></b> +
- +
-                          THE BLIND PIG(41) +
- +
-    Many becomes two: two one: one Naught.  What +
-      comes to Naught? +
-    What!  shall the Adept give up his hermit life, and +
-      go eating and drinking and making merry? +
-    Ay! shall he not do so? he knows that the Many is +
-      Naught; and having Naught, enjoys that Naught +
-      even in the enjoyment of the Many. +
-    For when Naught becomes Absolute Naught, it +
-      becomes again the Many. +
-    Any this Many and this Naught are identical; they +
-      are not correlatives or phases of some one deeper +
-      Absence-of-Idea; they are not aspects of some +
-      further Light: they are They! +
-    Beware, O my brother, lest this chapter deceive +
-      thee! +
- +
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-                                [176] +
-                       COMMENTARY (<font size=+1><b>&Pi;&Gamma;</font></b>) +
- +
-      The title of this chapter refers to the Greek number, +
-    PG being "Pig" without an "i". +
-      The subject of the chapter is consequently corollary +
-    to Chapters 79 and 80, the ethics of Adept life. +
-      The Adept has performed the Great Work; He has +
-    reduced the Many to Naught; as a consequence, he +
-    is no longer afraid of the Many. +
-      Paragraph 4.  See berashith. +
-      Paragraph 5, takes things for what they are; give up +
-    interpreting, refining away, analysing.  Be simple and +
-    lucid and radiant as Frater P. +
-      Paragraph 6.  With this commentary there is no +
-    further danger, and the warning becomes superfluous. +
- +
-                                 NOTE +
-      (41) <font size=+1><b>&Pi;&Upsilon;</font></b> = PG = Pig without an I +
-= Blind Pig. +
- +
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-                                [177] +
-                                  <font size=+2><b>84</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Pi;&Delta;</font></b> +
- +
-                            THE AVALANCHE +
- +
-    Only through devotion to FRATER PERDURABO +
-      may this book be understood. +
-    How much more then should He devote Himself to +
-      AIWASS for the understanding of the Holy Books +
-      of <font +
-size=+1><b>&Theta;&Epsilon;&Lambda;&Eta;&Mu;&Alpha;</font></b>? +
-    Yet must he labour underground eternally.  The +
-      sun is not for him, nor the flowers, nor the voices +
-      of the birds; for he is past beyond all these.  Yea, +
-      verily, oft-times he is weary; it is well that the +
-      weight of the Karma of the Infinite is with him. +
-    Therefore is he glad indeed; for he hath finished THE +
-      WORK; and the reward concerneth him no whit. +
- +
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-                                [178] +
-                       COMMENTARY (<font size=+1><b>&Pi;&Delta;</font></b>) +
- +
- +
-      This continues the subject of Chapter 83. +
-      The title refers to the mental attitude of the Master; +
-    the avalanche does not fall because it is tired of staying +
-    on the mountain, or in order to crush the Alps below it, +
-    or because that it feels that it needs exercise.  Perfectly +
-    unconscious, perfectly indifferent, it obeys the laws of +
-    Cohesion and of Gravitation. +
-      It is the sun and its own weight that loosen it. +
-      So, also, is the act of the Adept.  "Delivered from the +
-    lust of result, he is every way perfect." +
-      Paragraphs 1 and 2.  By "devotion to Frater Per- +
-    durabo" is not meant sycophancy, but intelligent +
-    reference and imaginative sympathy.  Put your mind +
-    in tune with his; identify yourself with him as he +
-    seeks to identify himself with the Intelligence that +
-    communicates to him the Holy Books. +
-      Paragraphs 3 and 4 are explained by the 13th +
-    Aethyr and the title. +
- +
- +
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- +
-                                [179] +
-                                  <font size=+2><b>85</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Pi;&Epsilon;</font></b> +
- +
-                              BORBORYGMI +
- +
-    I distrust any thoughts uttered by any man whose +
-      health is not robust. +
-    All other thoughts are surely symptoms of disease. +
-    Yet these are often beautiful, and may be true within +
-      the circle of the conditions of the speaker. +
-    Any yet again!  Do we not find that the most robust +
-      of men express no thoughts at all?  They eat, drink, +
-      sleep, and copulate in silence. +
-    What better proof of the fact that all thought is  +
-      dis-ease? +
-    We are Strassburg geese; the tastiness of our talk +
-      comes from the disorder of our bodies. +
-    We like it; this only proves that our tastes also are +
-      depraved and debauched by our disease. +
- +
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-                                [180] +
-                      COMMENTARY (<font size=+1><b>&Pi;&Epsilon;</font></b>) +
- +
-      We now return to that series of chapters which started +
-    with Chapter 8 (<font size=+1><b>&Eta;</font></b>). +
-      The chapter is perfectly simple and needs no com- +
-    ment. +
- +
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-                                [181] +
-                                  <font size=+2><b>86</font></b> +
- +
-           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Pi;&Digamma;</font></b> +
- +
-    Ex nihilo N. I. H. I. L. fit. +
-    N. the Fire that twisteth itself and burneth like a +
-      scorpion. +
-    I, the unsullied ever-flowing water. +
-    H. the interpenetrating Spirit, without and within. +
-      Is not its name ABRAHADABRA? +
-    I. the unsullied ever-flowing air. +
-    L. the green fertile earth. +
-    Fierce are the Fires of the Universe, and on their +
-      daggers they hold aloft the bleeding heart of earth. +
-    Upon the earth lies water, sensuous and sleepy. +
-    Above the water hangs air; and above air, but also +
-      below fire-and in all-the fabric of all being +
-      woven on Its invisible design, is <font +
-size=+1><b>&Alpha;&Iota;&Theta;&Eta;&Rho;</font></b>. +
- +
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-                                [182] +
-                    COMMENTARY (<font size=+1><b>&Pi;&Digamma;</font></b>) +
- +
-  The number 86 refers to Elohim, the name of the elemental +
-forces. +
-  The title is the Sanskrit for That, in its sense of "The Existing". +
-  This chapter is an attempt to replace Elohim by a more +
-satisfactory hieroglyph of the elements. +
-  The best attribution of Elohim is Aleph, Air; Lamed, Earth; +
-He, Spirit; Yod, Fire; Mem, Water.  But the order is not good; +
-Lamed is not satisfactory for Earth, and Yod too spiritualised a  +
-form of Fire.  (But see Book 4, part III.) +
-  Paragraphs 1-6.  Out of Nothing, Nothing is made.  The word +
-Nihil is taken to affirm that the universe is Nothing, and that is +
-now to be analysed.  The order of the element is that of Jeheshua. +
-The elements are taken rather as in Nature; N is easily Fire, +
-since Mars is the ruler of Scorpio: the virginity of I suits Air +
-and Water, elements which in Magick are closely interwoven: +
-H, the letter of of breath, is suitable for Spirit; Abrahadabra is +
-called the name of Spirit, because it is cheth: L is Earth, green +
-and fertile, because Venus, the greenness, fertility, and earthiness +
-of things is the Lady of Libra, Lamed. +
-  In paragraph 7 we turn to the so-called Jetziratic attribution +
-of Pentagrammaton, that followed by Dr. Dee, and by the Hindus, +
-Ti&Beta;ns, Chinese and Japanese.  Fire is the Foundation, the +
-central core, of things; above this forms a crust, tormented  +
-from below, and upon this condenses the original steam. Around this +
-flows the air, created by Earth and Water through the action of +
-veg&Eta;tion. +
-  Such is the globe; but all this is a mere strain in the aethyr, +
-<font size=+1><b>&Alpha;&Iota;&Theta;&Eta;&Rho;</font></b>.  Here is a new +
-Pentagrammaton, presumably suitable +
-for another analysis of the elements; but after a different manner. +
-&Alpha; (<font size=+1><b>&Alpha;</font></b>) is Air; &Rho; (<font +
-size=+1><b>&Rho;</font></b>) the Sun; these are the Spirit and the +
-Son of Christian theology.  In the midst is the Father, expressed +
-as Father-and-Mother.  I-H (Yod and He), &Eta; (<font +
-size=+1><b>&Eta;</font></b>) being used +
-to express "the Mother" instead of &Epsilon; (<font +
-size=+1><b>&Epsilon;</font></b>), to show that She +
-has been impregnated by the Spirit; it is the rough breathing and +
-not the soft.  The centre of all is &Theta; (<font +
-size=+1><b>&Theta;</font></b>), which was originally +
-written as a point in a circle ({Sun}), the sublime  hieroglyph of the +
-Sun in the Macrocosm, and in the Microcosm of the Lingam +
-in conjunction with the Yoni. +
-  This word <font size=+1><b>&Alpha;&Iota;&Theta;&Eta;&Rho;</font></b> +
-(Aethyr) is therefore a perfect hieroglyph +
-of the Cosmos in terms of Gnostic Theology. +
-  The reader should consult La Messe et ses Mysteres, par Jean +
-'Marie de V .... (Paris et Nancy, 1844), for a complete +
-demonstration of the incorporation of the Solar and Phallic +
-Mysteries in Christianity. +
- +
- +
- +
- +
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- +
- +
- +
-                              [183] +
-                                  <font size=+2><b>87</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Pi;&Zeta;</font></b> +
- +
-                            MANDARIN-MEALS +
- +
-    There is a dish of sharks' fins and of sea-slug, well set +
-      in birds' nests...oh! +
-    Also there is a souffle most exquisite of Chow-Chow. +
-    These did I devise. +
-    But I have never tasted anything to match the +
- +
-                                 (?) +
- +
-      which she gave me before She went away. +
-        March 22, 1912. E. V. +
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-                                [184] +
-                        COMMENTARY (<font size=+1><b>&Pi;&Zeta;</font></b>) +
- +
-      This chapter is technically one of the Laylah chapters. +
-      It means that, however great may be one's own +
-    achievements the gifts from on high are still better. +
-      The Sigil is taken from a Gnostic talisman, and +
-    refers to the Sacrament. +
- +
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-                                [185] +
-                                  <font size=+2><b>88</font></b> +
- +
-             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Pi;&Eta;</font></b> +
- +
-                             GOLD BRICKS +
-                              +
-    Teach us Your secret, Master! yap my Yahoos. +
-    Then for the hardness of their hearts, and for the +
-      softness of their heads, I &Tau;ght them Magick. +
-    But...alas! +
-    Teach us Your real secret, Master! how to become +
-      invisible, how to acquire love, and oh! beyond all, +
-      how to make gold. +
-    But how much gold will you give me for the Secret +
-      of Infinite Riches? +
-    Then said the foremost and most foolish; Master, it +
-      is nothing; but here is an hundred thousand +
-      pounds. +
-    This did I deign to accept, and whispered in his ear +
-      this secret: +
-    A SUCKER IS BORN EVERY MINUTE. +
- +
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-                                [186] +
-                        COMMENTARY (<font size=+1><b>&Pi;&Eta;</font></b>) +
- +
-      The term "gold bricks" is borrowed from American +
-    finance. +
-      The chapter is a setting of an old story. +
-      A man advertises that he could tell anyone how to +
-    make four hundred a year certain, and would do so +
-    on receipt of a shilling.  To every sender he dispatched +
-    a post-card with these words: "Do as I do." +
-      The word "sucker" is borrowed from American  +
-    finance. +
-      The moral of the chapter is, that it is no good trying +
-    to teach people who need to be &Tau;ght. +
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-                                [187] +
-                                  <font size=+2><b>89</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Pi;&Theta;</font></b> +
- +
-                        UNPROFESSIONAL CONDUCT +
- +
-    I am annoyed about the number 89. +
-    I shall avenge myself by writing nothing in this +
-      chapter. +
-    That, too, is wise; for since I am annoyed, I could +
-      not write even a reasonably decent lie. +
- +
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-                                [188] +
-                       COMMENTARY (<font size=+1><b>&Pi;&Theta;</font></b>) +
- +
-      Frater P. had been annoyed by a scurvy doctor, the +
-    number of whose house was 89. +
-      He shows that his mind was completely poisoned in  +
-    respect of that number by his allowing himself to be +
-    annoyed. +
-      (But note that a good Qabalist cannot err.  "In Him +
-    all is right." 89 is Body-that which annoys-and  +
-    the Angel of the Lord of Despair and Cruelty. +
-      Also "Silence" and "Shut Up". +
-      The four meanings completely describe the chapter.) +
- +
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-                                [189] +
-                                  <font size=+2><b>90</font></b> +
- +
-               <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Rho;</font></b> +
- +
-                              STARLIGHT +
- +
-    Behold!  I have lived many years, and I have travelled +
-      in every land that is under the dominion of the  +
-      Sun, and I have sailed the seas from pole to pole. +
-    Now do I lift up my voice and testify that all is +
-      vanity on earth, except the love of a good woman, +
-      and that good woman LAYLAH.  And I testify +
-      that in heaven all is vanity (for I have journeyed +
-      oft, and sojourned oft, in every heaven), except the +
-      love of OUR LADY BABALON.  And I testify +
-      that beyond heaven and earth is the love of OUR +
-      LADY NUIT. +
-    And seeing that I am old and well stricken in years, +
-      and that my natural forces fail, therefore do I rise +
-      up i my throne and call upon THE END. +
-    For I am youth eternal and force infinite. +
-    ANd at THE END is SHE that was LAYLAH, and +
-      BABALON, and NUIT, being...  +
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-                                [190] +
-                          COMMENTARY (<font size=+1><b>&Rho;</font></b>) +
- +
-    This chapter is a sort of final Confession of Faith. +
-    It is the unification of all symbols and all planes. +
-    The End is expressible. +
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-                                [191] +
-                                  <font size=+2><b>91</font></b> +
- +
-            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; +
-&Rho;&Alpha;</font></b> +
- +
-                              THE HEIKLE +
- +
-    A. M. E. N. +
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-                       COMMENTARY (<font size=+1><b>&Rho;&Alpha;</font></b>) +
- +
-      The "Heikle" is to be distinguished from the +
-    "Huckle", which latter is defined in the late Sir W.S. +
-    Gilbert's "Prince Cherry-Top". +
-      A clear definition of the Heikle might have been +
-    obtained from Mr Oscar Eckenstein, 34 Greencroft +
-    Gardens, South Hampstead, London, N.W. (when +
-    this comment was written). +
-      But its general nature is that of a certain minute  +
-    whiteness, appearing at the extreme end of great +
-    blackness. +
-      It is a good title for the last chapter of this book, and +
-    it also symbolises the eventual coming out into the light +
-    of his that has wandered long in the darkness. +
-      91 is the numberation of Amen. +
-      The chapter consists of an analysis of this word, but +
-    gives no indication as to the result of this analysis, as +
-    if to imply this: The final Mystery is always insoluble. +
-                                FINIS. +
-                            CORONAT OPUS. +
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-                                [192] +
-                      BOOKS BY ALEISTER CROWLEY +
- +
- +
-                     mentioned in the Commentary +
- +
-    The Soldier and the Hunchback ! and ? The Eqx. +
-       I, i. +
-    Berashith.  Coll. Works, II, 233. +
-    The Vision and The Voice (Liber 418).  The Eqx., +
-       I, v.  Reprint, Barstow, Cal., 1952, with Com- +
-       mentary. +
-    Liber VII (Liber Liberi vel Lapidis Lazuli).  Out of +
-       print; some reprints available. +
-    Liber Legis.  The Eqx., I, vii. +
-    The Book of Thoth (The Tarot).  London, 1944. +
-    AHA!  The Eqx., I, iii. +
-    The Temple of Solomon the King.  The Eqx. +
-    Household Gods.  Pallanza, 1912. +
-    Liber LXI vel Causae.  The Eqx., III, i. +
-    Liber 500.  Unpublished. +
-    The World's Tragedy.  Paris, 1910. +
-    The Scorpion.  The Eqx., I, vi. +
-    The God-Eater.  London, 1903. +
-    Liber XVI.  The Eqx., I, vi. +
-    777, London 1909.  Reprint with Commentary, +
-        London, 1955. +
-    Liber LXV.  The Eqx., III, i. +
-    Liber O (Liber VI).  The Eqx., I, ii. +
-    Konx Om Pax.  London, 1907. +
-    Book 4, part III, same as Magick in Theory and  +
-       Practice.  Paris, 1929. +
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-                                [193] +
-                          PRO AND CON TENTS +
- +
- +
-    (dots?) +
-     1. The Sabbath of the Goat. +
-     2. The Cry of the Hawk. +
-     3. The Oyster. +
-     4. Peaches. +
-     5. The battle of the Ants. +
-     6. Caviar. +
-     7. The Dinosaurs. +
-     8. Steeped Horsehair. +
-     9. The Branks. +
-    10. Windlestraws. +
-    11. The Glow-Worm. +
-    12. The Dragon-Flies. +
-    13. Pilgrim-Talk. +
-    14. Onion-Peelings. +
-    15. The Gun-Barrel. +
-    16. The Stag-Beetle. +
-    17. The Swan. +
-    18. Dewdrops. +
-    19. The Leopard and the Deer. +
-    20. Samson. +
-    21. The Blind Webster. +
-    22. The Despot. +
-    23. Skidoo! +
-    24. The Hawk and the blindworm. +
-    25. THE STAR RUBY. +
-    26. The Elephant and the Tortoise. +
-    27. The Sorcerer. +
-    28. The Pole-Star. +
-    29. The Southern Cross. +
-    30. John-a-Dreams. +
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-                                [194] +
-    31. The Garotte. +
-    32. The Mountaineer. +
-    33. BAPHOMET. +
-    34. THe Smoking Dog. +
-    35. Venus of Milo. +
-    36. THE STAR SAPPHIRE. +
-    37. Dragons. +
-    38. Lambskin. +
-    39. The Looby. +
-    40. The HIMOG. +
-    41. Corn Beef Hash. +
-    42. Dust-Devils. +
-    43. Mulberry Tops. +
-    44. THE MASS OF THE PHOENIX. +
-    45. Chinese Music. +
-    46. Buttons and Rosettes. +
-    47. Windmill-Words. +
-    48. Mome Raths. +
-    49. WARATAH-BLOSSOMS. +
-    50. The Vigil of St. Hubert. +
-    51. Terrier Work. +
-    52. The Bull-Baiting. +
-    53. The Dowser. +
-    54. Eaves-Droppings. +
-    55. The Drooping Sunflower. +
-    56. Trouble with Twins. +
-    57. The Duck-Billed Platypus. +
-    58. Haggai-Howlings. +
-    59. The Tailess Monkey. +
-    60. The Wound of Amfortas. +
-    61. The Fool's Knot. +
-    62. Twig? +
-    63. Margery Daw. +
-    64. Constancy. +
-    65. Sic Transeat --- +
-    66. The Praying Mantis. +
-    67. Sodom-Apples. +
-    68. Manna. +
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-                                [195] +
-    69. The Way to Succeed-and the Way to Suck +
-         Eggs! +
-    70. Broomstick-Babblings. +
-    71. King's College Chapel. +
-    72. Hashed Pheasant. +
-    73. The Devil, the Ostrich, and the Orphan Child. +
-    74. Carey Street. +
-    75. Plover's Eggs. +
-    76. Phaeton. +
-    77. THE SUBLIME AND SUPREME SEPTEN- +
-         ARY IN ITS MATURE MAGICAL MANI- +
-         FESTATION THROUGH MATTER: AS IT +
-         IS WRITTEN: AN HE-GOAT ALSO. +
-    78. Wheel and-Woa! +
-    79. The Bal bullier. +
-    80. Blackthorn. +
-    81. Louis Lingg. +
-    82. Bortsch: also Imperial Purple (and A PUNIC WAR). +
-    83. The Blind Pig. +
-    84. The Avalanche. +
-    85. Borborygmi. +
-    86. TAT. +
-    87. Mandarin-Meals. +
-    88. Gold Bricks. +
-    89. Unprofessional Conduct. +
-    90. Starlight. +
-    91. The Heikle. +
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-</pre> +
-</html> +
  • the_book_of_lies.txt
  • Last modified: 2011-03-20 10:13
  • by nik