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-UHPng  <a href="http://lfmczcwrdase.com/">lfmczcwrdase</a>, [url=http://kmbrdbdtrmiw.com/]kmbrdbdtrmiw[/url], [link=http://mwidmpqllbae.com/]mwidmpqllbae[/link], http://qhnzmpsipzex.com/
+<html>
+<p />
+<p />
+<p />
+<center><h3>
+<p />
+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>
+<p />
+<p />
+<p />
+</h3>
+</center>
+</html>
+<file>
+(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.
+</file>
+<file>
+                              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;
+Laylah, whose name adds to that number; and
+, 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
+</file>
+<file>
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+</file>
+<file>
+                                 [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
+</file>
+<file>
+</file>
+<file>
+                                 [7]
+    ************************************************************
+    *                                                          *
+    *                                                          *
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+    *                                                          *
+    ************************************************************
+    ************************************************************
+    *                                                          *
+    *                                                          *
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+    *                             !                            *
+    *                                                          *
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+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    *                                                          *
+    ************************************************************
+</file>
+<file>
+    <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.
+</file>
+<file>
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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).
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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;
+, 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.
+(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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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".
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [48]
+                      COMMENTARY (<font size=+1><b>&Iota;&Theta;</font></b>)
+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.
+</file>
+<file>
+                                 [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!
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [54]
+                      COMMENTARY (<font size=+1><b>&Kappa;&Beta;</font></b>)
+      Comment would only mar the supreme simplicity
+    of this chapter.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [60]
+                     COMMENTARY (<font
+size=+1><b>&Kappa;&Epsilon;</font></b>)
+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.
+</file>
+<file>
+                                 [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!
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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!
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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!
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [76]
+                     COMMENTARY (<font
+size=+1><b>&Lambda;&Gamma;</font></b>)
+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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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".
+</file>
+<file>
+                                 [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!
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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
+</file>
+<file>
+                                 [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;
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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!
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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!
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [94]
+                        COMMENTARY (<font size=+1><b>&Mu;&Beta;</font></b>)
+      This number 42 is the Great &Nu;mber of the Curse.  See Liber
+, 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.
+</file>
+<file>
+                                 [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!
+</file>
+<file>
+                                 [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.
+</file>
+<file>
+                                 [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 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.
+</file>
+<file>
+                                 [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;
+</file>
+<file>
+                                 [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
+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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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
+
+             B              A       (Drawn upon this page is the
+     77              Sigil of BABALON.)
+              N            L
+
+                     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.
+</file>
+<file>
+                                [108]
+                       COMMENTARY (<font size=+1><b>&Mu;&Theta;</font></b>)
+is the square of 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
+.
+      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
+nd Aethyr, as well as the usual authorities.
+</file>
+<file>
+                                [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!"
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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
+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.
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [114]
+                        COMMENTARY (<font size=+1><b>&Nu;&Beta;</font></b>)
+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.
+</file>
+<file>
+                                [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!)
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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>.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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?
+</file>
+<file>
+                                [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.
+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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.)
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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.)
+</file>
+<file>
+                                [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".
+</file>
+<file>
+                                [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".
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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)
+</file>
+<file>
+                                [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
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [138]
+                       COMMENTARY (<font size=+1><b>&Xi;&Delta;</font></b>)
+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.
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [140]
+                      COMMENTARY (<font size=+1><b>&Xi;&Epsilon;</font></b>)
+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.
+</file>
+<file>
+                                [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."
+</file>
+<file>
+                                [142]
+                      COMMENTARY (<font size=+1><b>&Xi;&Digamma;</font></b>)
+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.
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [150]
+                        COMMENTARY (<font size=+1><b>&Omicron;</font></b>)
+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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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
+.
+  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!
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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
+.)
+  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.
+</file>
+<file>
+                                [164]
+                     COMMENTARY (<font
+size=+1><b>&Omicron;&Zeta;</font></b>)
+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.
+, 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).
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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)
+</file>
+<file>
+                                [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".
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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!
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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>.
+</file>
+<file>
+                                [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.
+                              [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.)
+</file>
+<file>
+                                [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...
+</file>
+<file>
+                                [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.
+</file>
+<file>
+                                [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.
+                       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.
+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.
+</file>
+<file>
+                                [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.
+, 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.
+</file>
+<file>
+                                [193]
+                          PRO AND CON TENTS
+    (dots?)
+. The Sabbath of the Goat.
+. The Cry of the Hawk.
+. The Oyster.
+. Peaches.
+. The battle of the Ants.
+. Caviar.
+. The Dinosaurs.
+. Steeped Horsehair.
+. The Branks.
+. Windlestraws.
+. The Glow-Worm.
+. The Dragon-Flies.
+. Pilgrim-Talk.
+. Onion-Peelings.
+. The Gun-Barrel.
+. The Stag-Beetle.
+. The Swan.
+. Dewdrops.
+. The Leopard and the Deer.
+. Samson.
+. The Blind Webster.
+. The Despot.
+. Skidoo!
+. The Hawk and the blindworm.
+. THE STAR RUBY.
+. The Elephant and the Tortoise.
+. The Sorcerer.
+. The Pole-Star.
+. The Southern Cross.
+. John-a-Dreams.
+</file>
+<file>
+                                [194]
+. The Garotte.
+. The Mountaineer.
+. BAPHOMET.
+. THe Smoking Dog.
+. Venus of Milo.
+. THE STAR SAPPHIRE.
+. Dragons.
+. Lambskin.
+. The Looby.
+. The HIMOG.
+. Corn Beef Hash.
+. Dust-Devils.
+. Mulberry Tops.
+. THE MASS OF THE PHOENIX.
+. Chinese Music.
+. Buttons and Rosettes.
+. Windmill-Words.
+. Mome Raths.
+. WARATAH-BLOSSOMS.
+. The Vigil of St. Hubert.
+. Terrier Work.
+. The Bull-Baiting.
+. The Dowser.
+. Eaves-Droppings.
+. The Drooping Sunflower.
+. Trouble with Twins.
+. The Duck-Billed Platypus.
+. Haggai-Howlings.
+. The Tailess Monkey.
+. The Wound of Amfortas.
+. The Fool's Knot.
+. Twig?
+. Margery Daw.
+. Constancy.
+. Sic Transeat ---
+. The Praying Mantis.
+. Sodom-Apples.
+. Manna.
+</file>
+<file>
+                                [195]
+. The Way to Succeed-and the Way to Suck
+         Eggs!
+. Broomstick-Babblings.
+. King's College Chapel.
+. Hashed Pheasant.
+. The Devil, the Ostrich, and the Orphan Child.
+. Carey Street.
+. Plover's Eggs.
+. Phaeton.
+. THE SUBLIME AND SUPREME SEPTEN-
+         ARY IN ITS MATURE MAGICAL MANI-
+         FESTATION THROUGH MATTER: AS IT
+         IS WRITTEN: AN HE-GOAT ALSO.
+. Wheel and-Woa!
+. The Bal bullier.
+. Blackthorn.
+. Louis Lingg.
+. Bortsch: also Imperial Purple (and A PUNIC WAR).
+. The Blind Pig.
+. The Avalanche.
+. Borborygmi.
+. TAT.
+. Mandarin-Meals.
+. Gold Bricks.
+. Unprofessional Conduct.
+. Starlight.
+. The Heikle.
+</file>
+</html>