%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % % % The Book of Lies % % by % % Aleister Crowley % % % % This TeX Edition % % v2.0 % % % % % % If this is illegal, I didn't do it. % % % %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % % % Thanks for the corrections in this version are due to Benedickt R., % % who EMAILed me a list of a couple dozen mistakes found in the % % earlier versions. % % % % Further commentary is of course still welcomed. % % % %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% \input fontsize %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % % % If TeX craps you out when it reads the above line, you need to get % % a copy of the FONTSIZE.TEX macro from DECOY.UOREGON.EDU % % % %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% \nopagenumbers \twlrm \vglue 2.0truein \centerline{\stnbf THE BOOK OF LIES} \bigskip\par\noindent \centerline{\stnbf Aleister Crowley} \vfill\eject \centerline{} \vfill\eject \vglue 1.0truein \centerline{\stnbf THE BOOK OF LIES} \medskip\par\noindent \centerline{\stnbf WHICH IS ALSO FALSELY} \medskip\par\noindent \centerline{\stnbf CALLED} \bigskip\par\noindent \centerline{\stnbf BREAKS} \bigskip\par\noindent \centerline{\stnbf THE WANDERINGS OR FALSIFICATIONS} \medskip\par\noindent \centerline{\stnbf OF THE ONE THOUGHT OF} \bigskip\par\noindent \centerline{\stnbf FRATER PERDURABO} \medskip\par\noindent \centerline{\stnbf (Aleister Crowley)} \bigskip\par\noindent \centerline{\stnbf WHICH THOUGHT IS ITSELF} \medskip\par\noindent \centerline{\stnbf UNTRUE} \bigskip\par\noindent \centerline{\stnbf A REPRINT} \medskip\par\noindent \centerline{with an additional commentary to each chapter.} \bigskip\par\noindent \centerline{``Break, break, break} \smallskip\par\noindent \centerline{At the foot of thy stones, O Sea!} \smallskip\par\noindent \centerline{And I would that I could utter} \smallskip\par\noindent \centerline{The thoughts that arise in me!"} \vfill\eject \centerline{} \vfill\eject\bigskip \centerline{\twlbf Introduction to this Edition} \centerline{Being the {\twlbf Fruits} of the {\twlbf Labour}} \centerline{-of-} \centerline{\stnbf Some Random Schmuck} \centerline{{\twlbf Shallow} of Comprehension and} \centerline{{\twlbf Addled} of Pate,} \centerline{Known to many as} \centerline{\stnbf An Asshole} \centerline{Known to some as} \centerline{\twlbf SubGenius} \centerline{And known to virtually none as} \centerline{The Most High Chaplain of the} \centerline{{\twlbf Powerhouse} Church of the {\twlbf Presumptuous}} \centerline{{\twlbf Assumption} of the {\twlbf Blinding Light}} \bigskip\par Dig: \par Taking the ordinary hypothesis of the universe, that of its crapulousness, or at any rate that of the crapulousness of its Art, or of the crapulousness of some substance or idea actually existing, we first come to the question of the possibility of the existence of electronic texts. \par I've seen a couple ASCII-only versions of {\twlit The Book of Lies}, and they've all struck me as unsatisfactory on several counts: \smallskip\par $\cdot$ They tend to contain much that is apocryphal, or at least wildly inaccurate, due to shoddy typemanship on the part of the assemblers of said text; \par $\cdot$ The representation of Greek text (which is, of course, one of the many things the {\twlit Book} is full of) cannot be adequately accomplished using the standard ASCII character set. Phonetic spelling of Greek words is dicy at best, and trying to read lines of ``Theta-epsilon-lambda-eta-mu-alpha" text gives me screaming headaches, and leads the serious reader to fill the margins of his copy with pencil scratchings of Greek letters; \par $\cdot$ In general, I can never get the page breaks in ASCII text files to coincide with the physical page breaks a printer forces; \par $\cdot$ In the attempt to create those page breaks, the editors of the ASCII text have thrown in a considerable acreage of blank space that eats disk space the way Discordians eat hot dogs (and I don't mean `joyously', dear friends); \par $\cdot$ There is absolutely {\twlbf no} fifth reason. \smallskip\par The version before you now is my humble attempt to rectify these problems. \par I'm afraid this still does not constitute a canonical version of {\twlit The Book of Lies}, but if you wanted one of those you could bloody well go to the bookstore and buy one. \par If you find any errors in the text, please feel free (nay, {\twlit compelled}) to bring them to my attention via EMAIL, carrier pigeon, smoke signal or what have you. \bigskip\par\noindent ``Do what keepeth thou from wilting \par\noindent $\,$shall be the loophole in the Law." \smallskip\par\noindent Yours etc., \bigskip\bigskip\par\noindent SubGenius \par\noindent SPB0457@ZEUS.TAMU.EDU \smallskip\par\noindent \vfill\eject \vglue 3.0truein \centerline{\ninerm [This space intentionally left blank]} \vfill\eject\bigskip In assembling this text, I've made an effort to keep the \TeX file as portable as possible. This means that, although there are fonts available to supply all the odd characters in the text, I've decided not to use anything not to be found in plain \TeX. Therefore, there are a few instances where characters are missing and explanations in brackets replace them (Note 12 in the commentary for Chapter 23, the Hebrew letters in the commentaries for Chapters 60 and 61 and the Cancer sign in Chapter 69, for example). If you want to get a Hebrew font (readily available from most FTP sites), an astrological sign font (also available, but somewhat more difficult to find), and so on feel free. In fact, I believe there's a \TeX font available for anonymous FTP from SLOPOKE.MLB.SEMI.HARRIS.COM called HERMETIC that contains all of the missing characters (although I've yet to get the thing to work). \par The main ``special characters" that I've used are the Hebrew Aleph and the astrological symbol for the sun, which are both defined in plain \TeX as math symbols. \par I have used a macro called FONTSIZE.TEX that's available by anonymous FTP from DECOY.UOREGON.EDU (among others). All it does is define some names for various fonts. \par There are a few graphical omissions -- The BABALON sigil from Chapter 49 is absent, as is the Gnostic sigil from Chapter 87. The latter of these is just an abbreviated A.$\dot{\,}$.A.$\dot{\,}$. seal, which is available in PostScript format from SLOPOKE.MLB.SEMI.HARRIS.COM (as is the photograph of Frater P., I believe). I'm not at all sure where you can get the other symbol. \par I've gone through and marked all the missing characters with \TeX comments, so if you want to go through and insert them, just search for all the occurrences of the `\%' character. \par Further, my typesetting skills have bowed to the greater irascability of \TeX , and therefore the arrangement of this edition is somewhat at odds with the original. The most noticeable of these differences is that all the text of the Chapters is centered in this edition, whereas the bulk of the Chapters in the original version were typeset as conventional poetry. This was done primarily because I'm a lazy bastard and I could write a couple lines of code to go through and $\backslash$centerline all the relevant text, whereas playing with the margins, defining tab stops and all that rot would have interfered with my ``legitimate" work (that is to say, not the real Work), my drinking time, u.s.w. If you feel like going though all the bother to make all the ends line up nice and neat, fine. Send me a copy after you're done doing it. \par I've arranged the pages so the commentary for any given chapter faces the chapter it's commenting on. \par In short, there's plenty to bitch about in this edition. \par But what the hell. Whaddaya want for nothing? \vfill\eject \vglue 3.0truein \centerline{\ninerm [This space intentionally left blank]} \vfill\eject\bigskip \centerline{(OPPOSITE: Photo of FRATER PERDURABO on his ass.)} \bigskip\par\noindent \centerline{COMMENTARY (Title Page)} \medskip\par The number of the book is 333, as implying dispersion, so as to correspond with the title, ``Breaks" and ``Lies". \par 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. \par 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. \par There is no joke or subtle meaning in the publisher's imprint. \vfill\eject \centerline{} \vfill\eject\par\bigskip\noindent \centerline{\twlbf FOREWORD} \bigskip\par 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 unpublished volumes of his ``CONFESSIONS." He writes: \par ``...None the less, I could point to some solid achievement on the large scale, although it is composed 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 respectively with a note of interrogation and a mark of exclamation. The other chapters contain sometimes a single word, more frequently from a half-dozen to twenty paragraphs. The subject of each chapter is determined more or less definitely by the Qabalistic import of its number. Thus Chapter 25 gives a revised ritual of the Pentagram; 72 is a rondel with the refrain `Shemhamphorash', the Divine name of 72 letters; 77 Laylah, whose name adds to that number; and 80, the number of the letter Pe, referred to Mars, a panegyric upon War. Sometimes the text is serious and straightforward, sometimes its obscure oracles demand deep knowledge of the Qabalah for interpretation, others contain obscure allusions, play upon words, secrets expressed in cryptogram, double or triple meanings which must be combined in order 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 profound and comprehensive an exposition of my philosophy on every plane...." \par ``...My association with Free Masonry was therefore 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...." \par ``It is interesting in this connection to recall how it came into my possession. It had occurred to me to write a book `THE 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 `change 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. \par ``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$^{o}$ and obligated in regard to it. I protested that I knew no such secret. He said `But 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 bookshelves; 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...." \vfill\eject\bigskip\par The Commentary was written by Crowley probably around 1921. The student will find it very helpful for the light it throws on many of its passages. \bigskip\par The Editors \vfill\eject \vglue 4.1truein \centerline{\stnbf ?} \vfill\eject \centerline{} \vfill\eject \vglue 4.1truein \centerline{\stnbf !} \vfill\eject \centerline{} \vfill\eject \centerline{} \vfill\eject\bigskip\par\noindent $$KE\Phi A\Lambda H\quad H\qquad O\Upsilon K\quad E\Sigma TI\quad KE\Phi A \Lambda H$$ \bigskip\par\noindent \centerline{\stnbf O!$^{1}$} \bigskip\par\noindent \centerline{T{\tenrm HE} A{\tenrm NTE} P{\tenrm RIMAL} T{\tenrm RIAD WHICH IS}} \centerline{NOT-GOD} \centerline{Nothing is.} \centerline{Nothing Becomes.} \centerline{Nothing is not.} \medskip\par\noindent \centerline{T{\tenrm HE} F{\tenrm IRST} T{\tenrm RIAD WHICH IS} GOD} \centerline{I AM.} \centerline{I utter The Word.} \centerline{I hear The Word.} \medskip\par\noindent \centerline{T{\tenrm HE} A{\tenrm BYSS}} \centerline{The Word is broken up.} \centerline{There is Knowledge.} \centerline{Knowledge is Relation.} \centerline{These fragments are Creation.} \centerline{The broken manifests Light$.^{2}$} \medskip\par\noindent \centerline{T{\tenrm HE} S{\tenrm ECOND} T{\tenrm RIAD WHICH IS} GOD} \centerline{GOD the Father and Mother is concealed in Generation.} \centerline{GOD is concealed in the whirling energy of Nature.} \centerline{GOD is manifest in gathering: harmony: considera-} \centerline{tion: the Mirror of the Sun and of the Heart.} \medskip\par\noindent \centerline{T{\tenrm HE} T{\tenrm HIRD} T{\tenrm RIAD}} \centerline{Bearing: preparing.} \centerline{Wavering: flowing: flashing.} \centerline{Stability: begetting.} \medskip\par\noindent \centerline{T{\tenrm HE} T{\tenrm ENTH} E{\tenrm MANATION}} \centerline{The world.} \vfill\eject\bigskip\par \centerline{COMMENTARY (The Chapter that is not a Chapter)} \bigskip\par This chapter, numbered 0, corresponds to the Negative, which is before Kether in the Qabalistic system. \par The notes of interrogation and exclamation on the previous pages are the other two veils. \par The meaning of these symbols is fully explained in ``The Soldier and the Hunchback". \par 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. \medskip\par\noindent \centerline{NOTE} \medskip\par\noindent (1) Silence. Nuit, O; Hadit; Ra-Hoor-Khuit, I. \bigskip\bigskip\par\noindent \centerline{COMMENTARY (The Ante Primal Triad)} \bigskip\par 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. \par The statement, Nothing is Not, technically equivalent to Something Is, is fully explained in the essay called Berashith. \par The rest of the chapter follows the Sephirotic system of the Qabalah, and constitutes a sort of quintessential comment upon that system. \par 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. \par 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. \par The chapter may therefore be considered as the most complete treatise on existence ever written. \medskip\par\noindent \centerline{NOTE} \medskip\par\noindent (2) The Unbroken, absorbing all, is called Darkness. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 1} \bigskip\par\noindent $$KE \Phi A\Lambda H\quad A$$ \bigskip\par\noindent \centerline{\stnbf THE SABBATH OF THE GOAT} \bigskip\par\noindent \centerline{O! the heart of N.O.X. the Night of Pan.} \centerline{$\Pi AN$: Duality: Energy: Death.} \centerline{Death: Begetting: the supporters of O!} \centerline{To beget is to die; to die is to beget.} \centerline{Cast the Seed into the Field of Night.} \centerline{Life and Death are two names of A.} \centerline{Kill thyself.} \centerline{Neither of these alone is enough.} \vfill\eject\bigskip\par\noindent \centerline {COMMENTARY ($\alpha$)} \bigskip\par 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. \par 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 commentary on N.O.X., see Liber VII, Chapter I. \par N.O.X. adds to 210, which symbolises the reduction of duality to unity, and thence to negativity, and is thus a hieroglyph of the Great Work. \par The word Pan is then explained, $\Pi$, 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. \par N.O.X. 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. \par The identity of these two is then explained. \par The Student is then charged to understand the spiritual importance of this physical procession in line 5. \par It is then asserted that the ultimate letter A has two names, or phases, Life and Death. \par 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. \par Line 8 emphasises the importance of performing both. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 2} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad B$$ \bigskip\par\noindent \centerline{\stnbf THE CRY OF THE HAWK} \bigskip\par\noindent \centerline{Hoor hath a secret fourfold name: it is Do What} \centerline{Thou Wilt$.^{3}$} \centerline{Four Words: Naught-One-Many-All.} \centerline{Thou-Child!} \centerline{Thy Name is holy.} \centerline{Thy Kingdom is come.} \centerline{Thy Will is done.} \centerline{Here is the Bread.} \centerline{Here is the Blood.} \centerline{Bring us through Temptation!} \centerline{Deliver us from Good and Evil!} \centerline{That Mine as Thine be the Crown of the Kingdom,} \centerline{even now.} \centerline{ABRAHADABRA.} \centerline{These ten words are four, the Name of the One.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\beta$)} \bigskip\par The ``Hawk" referred to is Horus. \par The chapter begins with a comment on Liber Legis III, 49. \par Those four words, Do What Thou Wilt, are also identified with the four possible modes of conceiving the universe; Horus unites these. \par 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. \par This may be compared with the Qabalistic doctrine of the Ten Sephiroth as an expression of Tetragrammaton (1 plus 2 plus 3 plus 4 = 10). \par 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. \par The essential weapon of Mercury is the Caduceus. \medskip\par\noindent \centerline{NOTE} \medskip\par\noindent (3) Fourteen letters. Quid voles Illud Fac. Q.V.I.F. $196=14^2$. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 3} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Gamma$$ \bigskip\par\noindent \centerline{\stnbf THE OYSTER} \bigskip\par\noindent \centerline{The Brothers of A.$\dot{\,}$.A.$\dot{\,}$. are one with the Mother of} \centerline{the Child$.^{4}$} \centerline{The Many is as adorable to the One as the One is to} \centerline{the Many. This is the Love of These; creation-} \centerline{parturition is the Bliss of the One; coition-} \centerline{dissolution is the Bliss of the Many.} \centerline{The All, thus interwoven of These, is Bliss.} \centerline{Naught is beyond Bliss.} \centerline{The Man delights in uniting with the Woman; the} \centerline{Woman in parting from the Child.} \centerline{The Brothers of A.$\dot{\,}$.A.$\dot{\,}$. are Women: the Aspirants} \centerline{to A.$\dot{\,}$.A.$\dot{\,}$. are Men.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\gamma$)} \bigskip\par 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.$\dot{\,}$.A.$\dot{\,}$. have changed the formula of their progress. These two formulae, Solve et Coagula, are now explained, and the universe is exhibited as the interplay between these two. This also explains the statement in Liber Legis I, 28-30. \medskip\par\noindent \centerline{NOTE} \par\noindent (4) They cause all men to worship it. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 4} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Delta$$ \bigskip\par\noindent \centerline{\stnbf PEACHES} \bigskip\par\noindent \centerline{Soft and hollow, how thou dost overcome the hard} \centerline{and full!} \centerline{It dies, it gives itself; to Thee is the fruit!} \centerline{Be thou the Bride; thou shalt be the Mother here-} \centerline{after.} \centerline{To all impressions thus. Let them not overcome thee;} \centerline{yet let them breed within thee. The least of the} \centerline{impressions, come to its perfection, is Pan.} \centerline{Receive a thousand lovers; thou shalt bear but One} \centerline{Child.} \centerline{This child shall be the heir of Fate the Father.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\delta$)} \bigskip\par Daleth is the Empress of the Tarot, the letter of Venus, and the title, Peaches, again refers to the Yoni. \par 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). \vfill\eject\bigskip\par\noindent \centerline{\stnbf 5} \bigskip\par\noindent $$KE \Phi A\Lambda H\quad E$$ \bigskip\par\noindent \centerline{\stnbf THE BATTLE OF THE ANTS} \bigskip\par\noindent \centerline{That is not which is.} \centerline{The only Word is Silence.} \centerline{The only Meaning of that Word is not.} \centerline{Thoughts are false.} \centerline{Fatherhood is unity disguised as duality.} \centerline{Peace implies war.} \centerline{Power implies war.} \centerline{Harmony implies war.} \centerline{Victory implies war.} \centerline{Glory implies war.} \centerline{Foundation implies war.} \centerline{Alas! for the Kingdom wherein all these are at war.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\varepsilon$)} \bigskip\par He is the letter of Aries, a Martial sign; while the title suggests war. The ants are chosen as small busy objects. \par Yet He, being a holy letter, raises the beginning of the chapter to a contemplation of the Pentagram, considered as a glyph of the ultimate. \par In line 1, Being is identified with Not-Being. \par In line 2, Speech with Silence. \par In line 3, the Logos is declared as the Negative. \par Line 4 is another phrasing of the familiar Hindu statement, that that which can be thought is not true. \par 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. \par So far the chapter has followed the Sephiroth 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 generation". \par 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. \par The rest of the chapter therefor points out the duality, and therefore the imperfection, of all the lower Sephiroth in their essence. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 6} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad F$$ \bigskip\par\noindent \centerline{\stnbf CAVIAR} \bigskip\par\noindent \centerline{The Word was uttered: the One exploded into one} \centerline{thousand million worlds.} \centerline{Each world contained a thousand million spheres.} \centerline{Each sphere contained a thousand million planes.} \centerline{Each plane contained a thousand million stars.} \centerline{Each star contained a many thousand million things.} \centerline{Of these the reasoner took six, and, preening, said:} \centerline{This is the One and the All.} \centerline{These six the Adept harmonised, and said: This is the} \centerline{Heart of the One and the All.} \centerline{These six were destroyed by the Master of the} \centerline{Temple; and he spake not.} \centerline{The Ash thereof was burnt up by the Magus into} \centerline{The Word.} \centerline{Of all this did the Ipsissimus know Nothing.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($F$)} \bigskip\par This chapter is presumably called Caviar because that substance is composed of many spheres. \par 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. \par We then see what different classes of people do with the many. \par The Rationalist takes the six Sephiroth of Microprosopus in a crude state, and declares them to be the universe. This folly is due to the pride of reason. \par The Adept concentrates the Microcosm in Tiphareth, recognising an Unity, even in the microcosm, but, qua Adept, he can go no further. \par 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. \par In the next grade, the Word is re-formulated, for the Magus in Chokmah, the Dyad, the Logos. \par The Ipsissimus, in the highest grade of the A.$\dot{\,}$.A.$\dot{\,}$., 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 7} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad Z$$ \bigskip\par\noindent \centerline{\stnbf THE DINOSAURS} \bigskip\par\noindent \centerline{None are They whose number is Six:$^{5}$ else were they} \centerline{six indeed.} \centerline{Seven$^{6}$ are these Six that live not in the City of the} \centerline{Pyramids, under the Night of Pan.} \centerline{There was Lao-tzu.} \centerline{There was Siddartha.} \centerline{There was Krishna.} \centerline{There was Tahuti.} \centerline{There was Mosheh.} \centerline{There was Dionysus$.^{7}$} \centerline{There was Mahmud.} \centerline{But the Seventh men called PERDURABO; for} \centerline{enduring unto The End, at The End was Naught} \centerline{to endure$.^{8}$} \centerline{Amen.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\zeta$)} \bigskip\par 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. \par 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. \par The word ``Perdurabo" means ``I will endure unto the end". The allusion is explained in the note. \par Siddartha, or Gotama, was the name of the last Budda. \par Krishna was the principal incarnation of the Indian Vishnu, the preserver, the principal expounder of Vedantism. \par Tahuti, or Thoth, the Egyptian God of Wisdom. \par Mosheh, Moses, the founder of the Hebrew system. \par Dionysus, probably an ecstatic from the East. \par Mahmud, Mohammed. \par All these were men; their Godhead is the result of mythopoeia. \medskip\par\noindent \centerline{NOTES} \medskip\par\noindent (5) Masters of the Temple, whose grade has the mystic number 6 (= 1 + 2 + 3). \par\noindent (6) These are not eight, as apparent; for Lao-tzu counts as 0. \par\noindent (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". \par\noindent (8) O, the last letter of Perdurabo, is Naught. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 8} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad H$$ \bigskip\par\noindent \centerline{\stnbf STEEPED HORSEHAIR} \bigskip\par \centerline{Mind is a disease of semen.} \centerline{All that a man is or may be is hidden therein.} \centerline{Bodily functions are parts of the machine; silent,} \centerline{unless in dis-ease.} \centerline{But mind, never at ease, creaketh ``I".} \centerline{This I persisteth not, posteth not through genera-} \centerline{tions, changeth momently, finally is dead.} \centerline{Therefore is man only himself when lost to himself} \centerline{in The Charioting.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\eta$)} \bigskip\par 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. \par The chapter is called ``Steeped Horsehair" because of the mediaeval tradition that by steeping horsehair a snake is produced, and the snake is the hieroplyphic representation of semen, particularly in Gnostic and Egyptian emblems. \par The meaning of the chapter is quite clear; the whole race-consciousness, that which is omnipotent, omniscient, omnipresent, is hidden therein. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 9} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Theta$$ \bigskip\par\noindent \centerline{\stnbf THE BRANKS} \bigskip\par\noindent \centerline{Being is the Noun; Form is the adjective.} \centerline{Matter is the Noun; Motion is the Verb.} \centerline{Wherefore hath Being clothed itself with Form?} \centerline{Wherefore hath Matter manifested itself in Motion?} \centerline{Answer not, O silent one! For THERE is no ``where-} \centerline{fore", no ``because".} \centerline{The name of THAT is not known; the Pronoun} \centerline{interprets, that is, misinterprets, It.} \centerline{Time and Space are Adverbs.} \centerline{Duality begat the Conjunction.} \centerline{The Conditioned is Father of the Preposition.} \centerline{The Article also marketh Division; but the Inter-} \centerline{jection is the sound that endeth in the Silence.} \centerline{Destroy therefore the Eight Parts of Speech; the} \centerline{Ninth is nigh unto Truth.} \centerline{This also must be destroyed before thou enterest} \centerline{into The Silence.} \centerline{Aum.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\vartheta$)} \bigskip\par Teth is the Tarot trump, Strength, in which a woman is represented closing the mouth of a lion. \par 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. \par 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. \par ``Aum" represents the entering into the silence, as will observed upon pronouncing it. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 10} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad I$$ \bigskip\par\noindent \centerline{\stnbf WINDLESTRAWS} \bigskip\par\noindent \centerline{The Abyss of Hallucinations has Law and Reason;} \centerline{but in Truth there is no bond between the Toys of} \centerline{the Gods.} \centerline{This Reason and Law is the Bond of the Great Lie.} \centerline{Truth! Truth! Truth! crieth the Lord of the Abyss} \centerline{of Hallucinations.} \centerline{There is no silence in that Abyss: for all that men} \centerline{call Silence is Its Speech.} \centerline{This Abyss is also called ``Hell", and ``The Many".} \centerline{Its name is ``Consciousness", and ``The Universe",} \centerline{among men.} \centerline{But THAT which neither is silent, nor speaks, re-} \centerline{joices therein.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\iota$)} \bigskip\par There is no apparent connection between the number of this chapter and its subject. \par It does, however, refer to the key of the Tarot called The Hermit, which represents him as cloaked. \par 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. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 11} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad IA$$ \bigskip\par\noindent \centerline{\stnbf THE GLOW-WORM} \bigskip\par\noindent \centerline{Concerning the Holy Three-in-Naught.} \centerline{Nuit, Hadit, Ra-Hoor-Khuit, are only to be under-} \centerline{stood by the Master of the Temple.} \centerline{They are above The Abyss, and contain all con-} \centerline{tradiction in themselves.} \centerline{Below them is a seeming duality of Chaos and} \centerline{Babalon; these are called Father and Mother, but} \centerline{it is not so. They are called Brother and Sister,} \centerline{but it is not so. They are called Husband and} \centerline{Wife, but it is not so.} \centerline{The reflection of All is Pan: the Night of Pan is the} \centerline{Annihilation of the All.} \centerline{Cast down through The Abyss is the Light, the Rosy} \centerline{Cross, the rapture of Union that destroys, that is} \centerline{The Way. The Rosy Cross is the Ambassador of Pan.} \centerline{How infinite is the distance form This to That! Yet} \centerline{All is Here and Now. Nor is there any there or Then;} \centerline{for all that is, what is it but a manifestation, that is,} \centerline{a part, that is, a falsehood, of THAT which is not?} \centerline{Yet THAT which is not neither is nor is not That} \centerline{which is!} \centerline{Identity is perfect; therefore the law of Identity is} \centerline{but a lie. For there is no subject, and there is no} \centerline{predicate; nor is there the contradictory of either} \centerline{of these things.} \centerline{Holy, Holy, Holy are these Truths that I utter,} \centerline{knowing them to be but falsehoods, broken mirrors,} \centerline{troubled waters; hide me, O our Lady, in Thy} \centerline{Womb! for I may not endure the rapture.} \centerline{In this utterance of falsehood upon falsehood, whose} \centerline{contradictories are also false, it seems as if That} \centerline{which I uttered not were true.} \centerline{Blessed, unutterably blessed, is this last of the} \centerline{illusions; let me play the man, and thrust it from} \centerline{me! Amen.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\iota\alpha$)} \bigskip\par ``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. \par 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. \par The first part of the chapter describes the universe in its highest sense, down to \par\noindent Tiphareth; it is the new and perfect cosmogony of Liber Legis. \par Chaos and Babalon are Chokmah and Binah, but they are really one; the essential unity of the supernal Triad is here insisted upon. \par 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. \par Thus, the Master of the Temple lives in the Night of Pan. \par Now, below the Abyss, the manifested part of the Master of the temple, also reaches Samadhi, as the way of Annihilation. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 12} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad IB$$ \bigskip\par\noindent \centerline{\stnbf THE DRAGON-FLIES} \bigskip\par\noindent \centerline{IO is the cry of the lower as OI of the higher.} \centerline{In figures they are 1001;$^{9}$ in letters they are Joy.$^{10}$} \centerline{For when all is equilibrated, when all is beheld from} \centerline{without all, there is joy, joy, joy that is but one} \centerline{facet of a diamond, every other facet whereof is} \centerline{more joyful than joy itself.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\iota\beta$)} \bigskip\par The Dragon-Flies were chosen as symbols of joy, because of the author's observation as a naturalist. \par Paragraph 1 mere repeats Chapter 4 in quintessence; 1001, being 11$\Sigma$ (1-13), is a symbol of the complete unity manifested as the many, for $\Sigma$ (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. \par I may add a further comment on the number 91. 13 (1 plus 3) is a higher form of 4. 4 is Amoun, the God of generation, and 13 is 1, the Phallic unity. Daleth is the Yoni. And 91 is AMN (Amen), a form of the Phallus made complete through the intervention of the Yoni. This again connects with the IO and OI of paragraph 1, and of course IO is the rapture---cry of the Greeks. \par The whole chapter is, again, a comment on Liber legis, 1, 28-30. \bigskip\par\noindent \centerline{NOTES} \medskip\par\noindent (9) 1001 = 11$\Sigma$. The Petals of the Sahasraracakkra. \par\noindent (10) JOY = 101, the Egg of Spirit in equilibrium between the Pillars of the Temple. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 13} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad I\Gamma$$ \bigskip\par\noindent \centerline{\stnbf PILGRIM-TALK} \bigskip\par\noindent \centerline{O thou that settest out upon The Path, false is the} \centerline{Phantom that thou seekest. When thou hast it} \centerline{thou shalt know all bitterness, thy teeth fixed in} \centerline{the Sodom-Apple.} \centerline{Thus hast thou been lured along That Path, whose} \centerline{terror else had driven thee far away.} \centerline{O thou that stridest upon the middle of The Path, no} \centerline{phantoms mock thee. For the stride's sake thou} \centerline{stridest.} \centerline{Thus art thou lured along That Path, whose fascina-} \centerline{tion else had driven thee far away.} \centerline{O thou that drawest toward the End of The Path,} \centerline{effort is no more. Faster and faster dost thou fall;} \centerline{thy weariness is changed into Ineffable Rest.} \centerline{For there is not Thou upon That Path: thou hast} \centerline{become The Way.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\iota\gamma$)} \bigskip\par This chapter is perfectly clear to anyone who has studied the career of an Adept. \par The Sodom-Apple is an uneatable fruit found in the desert. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 14} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad I\Delta$$ \bigskip\par\noindent \centerline{\stnbf ONION-PEELINGS} \bigskip\par\noindent \centerline{The Universe is the Practical Joke of the General} \centerline{at the Expense of the Particular, quoth FRATER} \centerline{PERDURABO, and laughed.} \centerline{But those disciples nearest to him wept, seeing the} \centerline{Universal Sorrow.} \centerline{Those next to them laughed, seeing the Universal} \centerline{Joke.} \centerline{Below these certain disciples wept.} \centerline{Then certain disciples laughed.} \centerline{Others next wept.} \centerline{Others next laughed.} \centerline{Next others wept.} \centerline{Next others laughed.} \centerline{Last came those that wept because they could not} \centerline{see the Joke, and those that laughed lest they} \centerline{should be thought not to see the Joke, and thought} \centerline{it safe to act like FRATER PERDURABO.} \centerline{But though FRATER PERDURABO laughed} \centerline{openly, He also at the same time wept secretly;} \centerline{and in Himself He neither laughed nor wept.} \centerline{Nor did He mean what He said.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\iota\delta$)} \bigskip\par The title, ``Onion-Peelings", refers to the well-known incident in ``Peer Gynt". \par 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. \par This is the cause of most religious controversies. Paragraph 1, however, is Frater Perdurabo's formulation 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. \par 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. \par And in the last paragraph it is shown that he realises the truth as beyond any statement of it. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 15} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad IE$$ \bigskip\par\noindent \centerline{\stnbf THE GUN-BARREL} \bigskip\par\noindent \centerline{Mighty and erect is this Will of mine, this Pyramid} \centerline{of fire whose summit is lost in Heaven. Upon it} \centerline{have I burned the corpse of my desires.} \centerline{Mighty and erect is this $\Phi\alpha\lambda\lambda o\varsigma$} \centerline{of my Will. The} \centerline{seed thereof is That which I have borne within me} \centerline{from Eternity; and it is lost within the Body of} \centerline{Our Lady of the Stars.} \centerline{I am not I; I am but an hollow tube to bring down} \centerline{Fire from Heaven.} \centerline{Mighty and marvellous is this Weakness, this} \centerline{Heaven which draweth me into Her Womb, this} \centerline{Dome which hideth, which absorbeth, Me.} \centerline{This is The Night wherein I am lost, the Love} \centerline{through which I am no longer I.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\iota\varepsilon$)} \bigskip\par The card 15 in the Tarot is ``The Devil", the mediaeval blind for Pan. \par The title of the chapter refers to the Phallus, which is here identified with the will. The Greek word $\Pi\upsilon\rho\alpha\mu\iota\varsigma$ has the same number as $\Phi\alpha\lambda\lambda o\varsigma$. \par This chapter is quite clear, but one my remark in the last paragraph a reference to the nature of Samadhi. \par As man loses his personality in physical love, so does the magician annihilate his divine personality in that which is beyond. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 16} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad I\Sigma$$ \bigskip\par\noindent \centerline{\stnbf THE STAG-BEETLE} \bigskip\par\noindent \centerline{Death implies change and individuality if thou be} \centerline{THAT which hath no person, which is beyond the} \centerline{changing, even beyond changelessness, what hast} \centerline{thou to do with death?} \centerline{The bird of individuality is ecstasy; so also is its} \centerline{death.} \centerline{In love the individuality is slain; who loves not love?} \centerline{Love death therefore, and long eagerly for it.} \centerline{Die Daily.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\iota\sigma$)} \bigskip\par 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. \par 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). \par In the last paragraph the Master urges his pupils to practise Samadhi every day. \vfill\eject\par\noindent \centerline{\stnbf 17} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad IZ$$ \bigskip\par\noindent \centerline{\stnbf THE SWAN$^{11}$} \bigskip\par\noindent \centerline{There is a Swan whose name is Ecstasy: it wingeth} \centerline{from the Deserts of the North; it wingeth through} \centerline{the blue; it wingeth over the fields of rice; at its} \centerline{coming they push forth the green.} \centerline{In all the Universe this Swan alone is motionless; it} \centerline{seems to move, as the Sun seems to move; such} \centerline{is the weakness of our sight.} \centerline{{\twlit O fool!} criest thou?} \centerline{Amen. Motion is relative: there is Nothing that is} \centerline{still.} \centerline{Against this Swan I shot an arrow; the white breast} \centerline{poured forth blood. Men smote me; then, per-} \centerline{ceiving that I was but a Pure Fool, they let me} \centerline{pass.} \centerline{Thus and not otherwise I came to the Temple of the} \centerline{Graal.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\iota\zeta$)} \bigskip\par This Swan is Aum. The chapter is inspired by Frater P.'s memory of the wild swans he shot in the Tali-Fu. \par 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. \par 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. \par 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. \par The story of the Gospel, and that of Parsifal, will occur to the mind. \bigskip\par\noindent \centerline{NOTE} \medskip\par\noindent (11) This chapter must be read in connection with Wagner's ``Parsifal". \vfill\eject\bigskip\par\noindent \centerline{\stnbf 18} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad IH$$ \bigskip\par\noindent \centerline{\stnbf DEWDROPS} \bigskip\par\noindent \centerline{Verily, love is death, and death is life to come.} \centerline{Man returneth not again; the stream floweth not} \centerline{uphill; the old life is no more; there is a new life} \centerline{that is not his.} \centerline{Yet that life is of his very essence; it is more He} \centerline{than all that he calls He.} \centerline{In the silence of a dewdrop is every tendency of his} \centerline{soul, and of his mind, and of his body; it is the} \centerline{Quintessence and the Elixir of his being. Therein} \centerline{are the forces that made him and his father and his} \centerline{father's father before him.} \centerline{This is the Dew of Immortality.} \centerline{Let this go free, even as It will; thou art not its} \centerline{master, but the vehicle of It.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\iota\eta$)} \bigskip\par The 18th key of the Tarot refers to the Moon, which was supposed to shed dew. The appropriateness of the chapter title is obvious. \par The chapter must be read in connection with Chapters 1 and 16. \par In 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 19} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad I\Theta$$ \bigskip\par\noindent \centerline{\stnbf THE LEOPARD AND THE DEER} \bigskip\par\noindent \centerline{The spots of the leopard are the sunlight in the} \centerline{glade; pursue thou the deer stealthily at thy} \centerline{pleasure.} \centerline{The dappling of the deer is the sunlight in the glade;} \centerline{concealed from the leopard do thou feed at thy} \centerline{pleasure.} \centerline{Resemble all that surroundeth thee; yet be Thyself} \centerline{---and take thy pleasure among the living.} \centerline{This is that which is written---Lurk!---in The Book} \centerline{of The Law.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\iota\vartheta$)} \bigskip\par 19 is the last Trump, ``The Sun", which is the representative of god in the Macrocosm, as the Phallus is in the Microcosm. \par There is a certain universality and adaptability among its secret power. The chapter is taken from Rudyard Kipling's ``Just So Stories". \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 20} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad K$$ \bigskip\par\noindent \centerline{\stnbf SAMSON} \bigskip\par\noindent \centerline{The Universe is in equilibrium; therefore He that is} \centerline{without it, though his force be but a feather, can} \centerline{overturn the Universe.} \centerline{Be not caught within that web, O child of Freedom!} \centerline{Be not entangled in the universal lie, O child of} \centerline{Truth!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\kappa$)} \bigskip\par 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 Philistines", destroying them and himself. Milton founds a poem on this fable. \par The first paragraph is a corollary of Newton's First Law of Motion. The key to infinite power is to reach the Bornless Beyond. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 21} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad KA$$ \bigskip\par\noindent \centerline{\stnbf THE BLIND WEBSTER} \bigskip\par\noindent \centerline{It is not necessary to understand; it is enough to} \centerline{adore.} \centerline{The god may be of clay: adore him; he becomes} \centerline{GOD.} \centerline{We ignore what created us; we adore what we create.} \centerline{Let us create nothing but GOD!} \centerline{That which causes us to create is our true father and} \centerline{mother; we create in our own image, which is theirs.} \centerline{Let us create therefore without fear; for we can} \centerline{create nothing that is not GOD.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\kappa\alpha$)} \bigskip\par The 21st key of the Tarot is called ``The Universe", and refers to the letter Tau, the Phallus in manifestation; hence the title, ``The Blind Webster". \par 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. \par The moral of this chapter is, therefore, and exposition of the last paragraph of Chapter 18. \par It is the critical spirit which is the Devil, and gives rise to the appearance of evil. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 22} $$KE\Phi A\Lambda H\quad KB$$ \bigskip\par\noindent \centerline{\stnbf THE DESPOT} \bigskip\par\noindent \centerline{The waiters of the best eating-houses mock the whole} \centerline{world; they estimate every client at his proper} \centerline{value.} \centerline{This I know certainly, because they always treat me} \centerline{with profound respect. Thus they have flattered} \centerline{me into praising them thus publicly.} \centerline{Yet it is true; and they have this insight because} \centerline{they serve, and because they can have no personal} \centerline{interest in the affairs of those whom they serve.} \centerline{An absolute monarch would be absolutely wise and} \centerline{good.} \centerline{But no man is strong enough to have no interest.} \centerline{Therefore the best king would be Pure Chance.} \centerline{It is Pure Chance that rules the Universe; therefore,} \centerline{and only therefore, life is good.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\kappa\beta$)} \bigskip\par\noindent Comment would only mar the supreme simplicity of this chapter. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 23} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad K\Gamma(23)$$ \bigskip\par\noindent \centerline{\stnbf SKIDOO} \bigskip\par\noindent \centerline{What man is at ease in his Inn?} \centerline{Get out.} \centerline{Wide is the world and cold.} \centerline{Get out.} \centerline{Thou hast become an in-itiate.} \centerline{Get out.} \centerline{But thou canst not get out by the way thou camest} \centerline{in. The Way out is THE WAY.} \centerline{Get out.} \centerline{For OUT is Love and Wisdom and Power.$^{12}$} \centerline{Get OUT.} \centerline{If thou hast T already, first get UT.$^{13}$} \centerline{Then get O.} \centerline{And so at last get OUT.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\kappa\gamma$)} \bigskip\par 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. \par He first leaves the life of comfort; then the world at large; and, lastly, even the initiates. \par In the fourth section is shown that there is no return for one that has started on this path. \par The word OUT is then analysed, and treated as a noun. \par 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. \par The rest of the chapter is clear, for the note. \bigskip\par\noindent \centerline{NOTES} \medskip\par\noindent %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % % % Here's one of them there missing characters. % % ---SubG % % % %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% (12) O = [character], ``The Devil of the Sabbath". U = 8, the Hierophant or Redeemer. T = Strength, the Lion. \par\noindent (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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 24} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad K\Delta$$ \bigskip\par\noindent \centerline{\stnbf THE HAWK AND THE BLINDWORM} \bigskip\par\noindent \centerline{This book would translate Beyond-Reason into the} \centerline{words of Reason.} \centerline{Explain thou snow to them of Andaman.} \centerline{The slaves of reason call this book Abuse-of-} \centerline{Language: they are right.} \centerline{Language was made for men to eat and drink, make} \centerline{love, do barter, die. The wealth of a language con-} \centerline{sists in its Abstracts; the poorest tongues have} \centerline{wealth of Concretes.} \centerline{Therefore have Adepts praised silence; at least it} \centerline{does not mislead as speech does.} \centerline{Also, Speech is a symptom of Thought.} \centerline{Yet, silence is but the negative side of Truth; the} \centerline{positive side is beyond even silence.} \centerline{Nevertheless, One True God crieth {\twlit hriliu!}} \centerline{And the laughter of the Death-rattle is akin.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\kappa\delta$)} \bigskip\par The Hawk is the symbol of sight; the Blindworm, of blindness. Those who are under the dominion of reason are called blind. \par In the last paragraph is reasserted the doctrine of Chapters 1, 8, 16 and 18. \par For the meaning of the word {\twlit hriliu} consult Liber 418. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 25} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad KE$$ \bigskip\par\noindent \centerline{\stnbf THE STAR RUBY} \bigskip\par\noindent \centerline{Facing East, in the centre, draw deep deep deep thy} \centerline{breath, closing thy mouth with thy right fore-} \centerline{finger prest against thy lower lip. Then dashing} \centerline{down the hand with a great sweep back and out,} \centerline{expelling forcibly thy breath, cry: $A\Pi O\quad \Pi ANTOC$} \centerline{$KAKO\Delta AIMONOC$.} \centerline{With the same forefinger touch thy forehead, and} \centerline{say $COI$, thy member, and say $\Omega\Phi A\Lambda\Lambda E$ $^{14}$ thy} \centerline{right shoulder, and say $ICX\Upsilon POC$, thy left} \centerline{shoulder, and say $E\Upsilon XAPICTOC$; then clasp} \centerline{thine hands, locking the fingers, and cry $IA\Omega$.} \centerline{Advance to the East. Imagine strongly a Pentagram.} \centerline{aright, in thy forehead. Drawing the hands to the} \centerline{eyes, fling it forth, making the sign of Horus, and} \centerline{roar $XAOC$. Retire thine hand in the sign of Hoor} \centerline{pa kraat.} \centerline{Go round to the North and repeat; but scream} \centerline{$BABA\Lambda ON$.} \centerline{Go round to the West and repeat; but say $EP\Omega C$.} \centerline{Go round to the South and repeat; but bellow} \centerline{$\Psi\Upsilon XH$.} \centerline{Completing the circle widdershins, retire to the} \centerline{centre, and raise thy voice in the Paian, with these} \centerline{words $IO\quad \Pi AN$ with the signs of N.O.X.} \centerline{Extend the arms in the form of a Tau, and say low} \centerline{but clear: $\Pi PO\quad MO\Upsilon\quad I\Upsilon\Gamma\Gamma EC \quad O\Pi IC\Omega\quad MO\Upsilon$} \centerline{$TE\Lambda ETAPXAI\quad E\Pi I\quad \Delta E\Xi IA\quad C\Upsilon NOXEC$} \centerline{$E\Pi APICTEPA\quad \Delta AIMONEC\quad \Phi\Lambda E\Gamma EI\quad \Gamma AP$} \centerline{$\Pi EPI\quad MO\Upsilon\quad O\quad ACTHP\quad T\Omega N\quad \Pi ENTE\quad KAI\quad EN$} \centerline{$THI\quad CTH\Lambda HI\quad O\quad ACTHP\quad T\Omega N\quad E\Xi\quad ECTHKE$} \centerline{Repeat the Cross Qabalistic, as above, and end as} \centerline{thou didst begin.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\kappa\varepsilon$)} \bigskip\par 25 is the square of 5, and the Pentagram has the red colour of Geburah. \par The chapter is a new and more elaborate version of the Banishing Ritual of the Pentagram. \par It would be improper to comment further upon an official ritual of the A.$\dot{\,}$.A.$\dot{\,}$. \bigskip\par\noindent \centerline{NOTE} \medskip\par\noindent (14) The secret sense of these words is to be sought in the numberation thereof. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 26} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad KF$$ \bigskip\par\noindent \centerline{\stnbf THE ELEPHANT AND THE TORTOISE} \bigskip\par\noindent \centerline{The Absolute and the Conditioned together make} \centerline{The One Absolute.} \centerline{The Second, who is the Fourth, the Demiurge, whom} \centerline{all nations of Men call The First, is a lie grafted} \centerline{upon a lie, a lie multiplied by a lie.} \centerline{Fourfold is He, the Elephant upon whom the} \centerline{Universe is poised: but the carapace of the} \centerline{Tortoise supports and covers all.} \centerline{This Tortoise is sixfold, the Holy Hexagram.$^{15}$} \centerline{These six and four are ten, 10, the One manifested} \centerline{that returns into the Naught unmanifest.} \centerline{The All-Mighty, the All-Ruler, the All-Knower, the} \centerline{All-Father, adored by all men and by me} \centerline{abhorred, be thou accursed, be thou abolished, be} \centerline{thou annihilated, Amen!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\kappa F$)} \bigskip\par The title of the chapter refers to the Hindu legend. \par The first paragraph should be read in connection with our previous remarks upon the number 91. \par The number of the chapter, 26, is that of Tetragrammaton, the manifest creator, Jehovah. \par He is called the Second in relation to that which is above the Abyss, comprehended under the title of the First. \par But the vulgarians conceive of nothing beyond the creator, and therefore call him The First. \par 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 confirming falsehood. \par Paragraph 3 introduces a new conception; that of the square within the hexagram, the universe enclosed in the law of Lingam-Yoni. \par The penultimate paragraph shows the redemption of the universe by this law. \par The figure 10, like the work IO, again suggest Lingam-Yoni, besides the exclamation given in the text. \par The last paragraph curses the universe thus unredeemed. \par The eleven initial A's in the last sentence are Magick Pentagrams, emphasising this curse. \bigskip\par\noindent \centerline{NOTE} \medskip\par\noindent (15) In nature the Tortoise has 6 members at angels of 60 Degrees. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 27} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad KZ$$ \bigskip\par\noindent \centerline{\stnbf THE SORCERER} \bigskip\par\noindent \centerline{A Sorcerer by the power of his magick had subdued} \centerline{all things to himself.} \centerline{Would he travel? He could fly through space more} \centerline{swiftly than the stars.} \centerline{Would he eat, drink, and take his pleasure? There} \centerline{was none that did not instantly obey his bidding.} \centerline{In the whole system of ten million times ten million} \centerline{spheres upon the two and twenty million planes he} \centerline{had his desire.} \centerline{And with all this he was but himself.} \centerline{Alas!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\kappa\zeta$)} \bigskip\par This chapter gives the reverse of the medal; it is the contrast to Chapter 15. \par The Sorcerer is to be identified with The Brother of the Left Hand Path. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 28} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad KH$$ \bigskip\par\noindent \centerline{\stnbf THE POLE-STAR} \bigskip\par\noindent \centerline{Love is all virtue, since the pleasure of love is but} \centerline{love, and the pain of love is but love.} \centerline{Love taketh no heed of that which is not and of that} \centerline{which is.} \centerline{Absence exalteth love, and presence exalteth love.} \centerline{Love moveth ever from height to height of ecstasy} \centerline{and faileth never.} \centerline{The wings of love droop not with time, nor slacken} \centerline{for life or for death.} \centerline{Love destroyeth self, uniting self with that which is} \centerline{not-self, so that Love breedeth All and None in} \centerline{One.} \centerline{Is it not so?...No?...} \centerline{Then thou art not lost in love; speak not of love.} \centerline{Love Alway Yieldeth: Love Alway Hardeneth.} \centerline{..........May be: I write it but to write Her name.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\kappa\eta$)} \bigskip\par This now introduces the principal character of this book, Laylah, who is the ultimate feminine symbol, to be interpreted on all planes. \par 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. \par Note the introduction of the name of the Beloved in acrostic in line 15. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 29} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad K\Theta$$ \bigskip\par\noindent \centerline{\stnbf THE SOUTHERN CROSS} \bigskip\par\noindent \centerline{Love, I love you! Night, night, cover us! Thou art} \centerline{night, O my love; and there are no stars but thine} \centerline{eyes.} \centerline{Dark night, sweet night, so warm and yet so fresh,} \centerline{so scented yet so holy, cover me, cover me!} \centerline{Let me be no more! Let me be Thine; let me be} \centerline{Thou; let me be neither Thou nor I; let there be} \centerline{love in night and night in love.} \centerline{N.O.X. the night of Pan; and Laylah, the night} \centerline{before His threshold!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\kappa\vartheta$)} \bigskip\par Chapter 29 continues Chapter 28. \par Note that the word Laylah is the Arabic for ``Night". \par The author begins to identify the Beloved with the N.O.X. previously spoken of. \par The chapter is called ``The Southern Cross", because, on the physical plane, Laylah is an Australian. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 30} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Lambda$$ \bigskip\par\noindent \centerline{\stnbf JOHN-A-DREAMS} \bigskip\par\noindent \centerline{Dreams are imperfections of sleep; even so is con-} \centerline{sciousness the imperfection of waking.} \centerline{Dreams are impurities in the circulation of the blood;} \centerline{even so is consciousness a disorder of life.} \centerline{Dreams are without proportion, without good} \centerline{sense, without truth; so also is consciousness.} \centerline{Awake from dream, the truth is known:$^{16}$ awake} \centerline{from waking, the Truth is---The Unknown.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\lambda$)} \bigskip\par This chapter is to read in connection with Chapter 8, and also with those previous chapters in which the reason is attacked. \par The allusion in the title is obvious. \par This sum in proportion, dream:waking::waking:Samadhi is a favourite \par analogy with Frater P., who frequently employs it in his holy discourse. \bigskip\par\noindent \centerline{NOTE} \medskip\par\noindent (16) I.e. the truth that he hath slept. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 31} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Lambda A$$ \bigskip\par\noindent \centerline{\stnbf THE GAROTTE} \bigskip\par\noindent \centerline{IT moves from motion into rest, and rests from rest} \centerline{into motion. These IT does alway, for time is not.} \centerline{So that IT does neither of these things. IT does} \centerline{THAT one thing which we must express by two} \centerline{things neither of which possesses any rational} \centerline{meaning.} \centerline{Yet ITS doing, which is no-doing, is simple and yet} \centerline{complex, is neither free nor necessary.} \centerline{For all these ideas express Relation; and IT, com-} \centerline{prehending all Relation in ITS simplicity, is out of} \centerline{all Relation even with ITSELF.} \centerline{All this is true and false; and it is true and false to} \centerline{say that it is true and false.} \centerline{Strain forth thine Intelligence, O man, O worthy} \centerline{one, O chosen of IT, to apprehend the discourse} \centerline{of THE MASTER; for thus thy reason shall at} \centerline{last break down, as the fetter is struck from a} \centerline{slave's throat.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\lambda\alpha$)} \bigskip\par The number 31 refers to the Hebrew word LA, which means ``not". \par A new character is now introduced under the title of IT, I being the secret, and T being the manifested, phallus. \par This is, however, only one aspect of IT, which may perhaps be defined as the Ultimate Reality. \par IT is apparently a more exalted thing than THAT. \par This chapter should be compared with Chapter 11; that method of destroying the reason by formulating contradictions is definitely inculcated. \par The reason is situated in Daath, which corresponds the the throat in human anatomy. Hence the title of the chapter, ``The Garotte". \par 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. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 32} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Lambda B$$ \bigskip\par\noindent \centerline{\stnbf THE MOUNTAINEER} \bigskip\par\noindent \centerline{Consciousness is a symptom of disease.} \centerline{All that moves well moves without will.} \centerline{All skillfulness, all strain, all intention is contrary to} \centerline{ease.} \centerline{Practise a thousand times, and it becomes difficult;} \centerline{a thousand thousand, and it becomes easy; a} \centerline{thousand thousand times a thousand thousand,} \centerline{and it is no longer Thou that doeth it, but It that} \centerline{doeth itself through thee. Not until then is that} \centerline{which is done well done.} \centerline{Thus spoke FRATER PERDURABO as he leapt} \centerline{from rock to rock of the moraine without ever} \centerline{casting his eyes upon the ground.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\lambda\beta$)} \bigskip\par This title is a mere reference to the metaphor of the last paragraph of the chapter. \par Frater P., as is well known, is a mountaineer. This chapter should be read in conjunction with Chapters 8 and 30. \par It is a practical instruction, the gist of which is easily to be apprehended by comparatively short practice of Mantra-Yoga. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 33} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Lambda\Gamma$$ \bigskip\par\noindent \centerline{\stnbf BAPHOMET} \bigskip\par\noindent \centerline{A black two-headed Eagle is GOD; even a Black} \centerline{Triangle is He. In His claws He beareth a sword;} \centerline{yea, a sharp sword is held therein.} \centerline{This Eagle is burnt up in the Great Fire; yet not a} \centerline{feather is scorched. This Eagle is swallowed up} \centerline{in the Great Sea; yet not a feather is wetted. so} \centerline{flieth He in the air, and lighteth upon the earth at} \centerline{His pleasure.} \centerline{So spake IACOBUS BURGUNDUS MOLENSIS$^{17}$} \centerline{the Grand Master of the Temple; and of the GOD} \centerline{that is Ass-headed did he dare not speak.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\lambda\gamma$)} \bigskip\par 33 is the number of the Last Degree of Masonry, which was conferred upon Frater P. in the year 1900 of the vulgar era by Don Jesus de Medina-Sidonia in the City of Mexico. \par Baphomet is the mysterious name of the God of the Templars. \par The Eagle described in paragraph 1 is that of the Templars. \par 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. \par Jacobus Burgundus Molensis suffered martyrdom in the City of Paris in the year 1314 of the vulgar era. \par 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. \par The Eagle may be identified, though not too closely, with the Hawk previously spoken of. \par 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. \bigskip\par\noindent \centerline{NOTE} \medskip\par\noindent (17) His initials I.B.M. are the initials of the Three Pillars of the Temple, and add to 52, 13x4, BN, the Son. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 34} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Lambda\Delta$$ \bigskip\par\noindent \centerline{\stnbf THE SMOKING DOG$^{18}$} \bigskip\par\noindent \centerline{Each act of man is the twist and double of an hare.} \centerline{Love and death are the greyhounds that course him.} \centerline{God bred the hounds and taketh His pleasure in the} \centerline{sport.} \centerline{This is the Comedy of Pan, that man should think} \centerline{he hunteth, while those hounds hunt him.} \centerline{This is the Tragedy of Man when facing Love and} \centerline{Death he turns to bay. He is no more hare, but} \centerline{boar.} \centerline{There are no other comedies or tragedies.} \centerline{Cease then to be the mockery of God; in savagery of} \centerline{love and death live thou and die!} \centerline{Thus shall His laughter be thrilled through with} \centerline{Ecstasy.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\lambda\delta$)} \bigskip\par The title is explained in the note. \par 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. \bigskip\par\noindent \centerline{NOTE} \medskip\par\noindent (18) This chapter was written to clarify $X\varepsilon\psi\iota\delta$ 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". \vfill\eject\bigskip\par\noindent \centerline{\stnbf 35} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Lambda E$$ \bigskip\par\noindent \centerline{\stnbf VENUS OF MILO} \bigskip\par\noindent \centerline{Life is as ugly and necessary as the female body.} \centerline{Death is as beautiful and necessary as the male} \centerline{body.} \centerline{The soul is beyond male and female as it is beyond} \centerline{Life and Death.} \centerline{Even as the Lingam and the Yoni are but diverse} \centerline{developments of One Organ, so also are Life and} \centerline{Death but two phases of One State. So also the} \centerline{Absolute and the Conditioned are but forms of} \centerline{THAT.} \centerline{What do I love? There is no from, no being, to which} \centerline{I do not give myself wholly up.} \centerline{Take me, who will!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\lambda\varepsilon$)} \bigskip\par This chapter must be read in connection with Chapters 1, 3, 4, 8, 15, 16, 18, 24, 28, 29. \par The last sentence of paragraph 4 also connects with the first paragraph of Chapter 26. \par 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. \par 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. \par In the last two paragraphs there is a justification of a practice which might be called sacred prostitution. \par 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. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 36} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Lambda\Sigma$$ \bigskip\par\noindent \centerline{\stnbf THE STAR SAPPHIRE} \bigskip\par\noindent \centerline{Let the Adept be armed with his Magick Rood [and} \centerline{provided with his Mystic Rose].} \centerline{In the centre, let him give the L.V.X. signs; or if} \centerline{he know them, if he will and dare do them, and} \centerline{can keep silent about them, the signs of N.O.X.} \centerline{being the signs of Puer, Vir, Puella, Mulier. Omit} \centerline{the sign I.R.} \centerline{Then let him advance to the East, and make the} \centerline{Holy Hexagram, saying: PATER ET MATER} \centerline{UNIS DEUS ARARITA.} \centerline{Let him go round to the South, make the Holy} \centerline{Hexagram, and say: MATER ET FILIUS UNUS} \centerline{DEUS ARARITA.} \centerline{him go round to the West, make the Holy} \centerline{Hexagram, and say: FILIUS ET FILIA UNUS} \centerline{DEUS ARARITA.} \centerline{Let him go round to the North, make the Holy} \centerline{Hexagram, and then say: FILIA ET PATER} \centerline{UNUS DEUS ARARITA.} \centerline{Let him then return to the Centre, and so to The} \centerline{Centre of All [making the ROSY CROSS as he} \centerline{may know how] saying: ARARITA ARARITA} \centerline{ARARITA.} \centerline{In this the Signs shall be those of Set Triumphant} \centerline{and of Baphomet. Also shall Set appear in the} \centerline{Circle. Let him drink of the Sacrament and let him} \centerline{communicate the same.]} \centerline{Then let him say: OMNIA IN DUOS: DUO IN} \centerline{UNUM: UNUS IN NIHIL: HAE NEC} \centerline{QUATUOR NEC OMNIA NEC DUO NEC} \centerline{UNUS NEC NIHIL SUNT.} \centerline{GLORIA PATRI ET MATRI ET FILIO ET} \centerline{FILIAE ET SPIRITUI SANCTO EXTERNO} \centerline{ET SPIRITUI SANCTO INTERNO UT ERAT} \centerline{EST ERIT IN SAECULA SAECULORUM SEX} \centerline{IN UNO PER NOMEN SEPTEM IN UNO} \centerline{ARARITA.} \centerline{Let him then repeat the signs of L.V.X. but not the} \centerline{signs of N.O.X.; for it is not he that shall arise in} \centerline{the Sign of Isis Rejoicing.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\lambda\sigma$)} \bigskip\par The Star Sapphire corresponds with the Star-Ruby of Chapter 25; 36 being the square of 6, as 25 is of 5. \par This chapter gives the real and perfect Ritual of the Hexagram. \par It would be improper to comment further upon an official ritual of the A.$\dot{\,}$.A.$\dot{\,}$. \vfill\eject\bigskip\par\noindent \bigskip\par\noindent \centerline{\stnbf 37} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Lambda Z$$ \bigskip\par\noindent \centerline{\stnbf DRAGONS} \bigskip\par\noindent \centerline{Thought is the shadow of the eclipse of Luna.} \centerline{Samadhi is the shadow of the eclipse of Sol.} \centerline{The moon and the earth are the non-ego and the} \centerline{ego: the Sun is THAT.} \centerline{Both eclipses are darkness; both are exceeding rare;} \centerline{the Universe itself is Light.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\lambda\zeta$)} \bigskip\par Dragons are in the East supposed to cause eclipses by devouring the luminaries. \par There may be some significance in the chapter number, which is that of Jechidah the highest unity of the soul. \par 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. \par The same is true of moral and spiritual conditions. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 38} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Lambda H$$ \bigskip\par\noindent \centerline{\stnbf LAMBSKIN} \bigskip\par\noindent \centerline{Cowan, skidoo!} \centerline{Tyle!} \centerline{Swear to hele all.} \centerline{This is the mystery.} \centerline{Life!} \centerline{Mind is the traitor.} \centerline{Slay mind.} \centerline{Let the corpse of mind lie unburied on the edge of} \centerline{the Great Sea!} \centerline{Death!} \centerline{This is the mystery.} \centerline{Tyle!} \centerline{Cowan, skidoo!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\lambda\eta$)} \bigskip\par This chapter will be readily intelligible to E.A. Freemasons, and it cannot be explained to others. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 39} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Lambda\Theta$$ \bigskip\par\noindent \centerline{\stnbf THE LOOBY} \bigskip\par\noindent \centerline{Only loobies find excellence in these words.} \centerline{It is thinkable that A is not-A; to reverse this is but} \centerline{to revert to the normal.} \centerline{Yet by forcing the brain to accept propositions of} \centerline{which one set is absurdity, the other truism, a} \centerline{new function of brain is established.} \centerline{Vague and mysterious and all indefinite are the} \centerline{contents of this new consciousness; yet they are} \centerline{somehow vital. By use they become luminous.} \centerline{Unreason becomes Experience.} \centerline{This lifts the leaden-footed soul to the Experience} \centerline{of THAT of which Reason is the blasphemy.} \centerline{But without the Experience these words are the} \centerline{Lies of a Looby.} \centerline{Yet a Looby to thee, and a Booby to me, a Balassius} \centerline{Ruby to GOD, may be!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\lambda\vartheta$)} \bigskip\par 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". \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 40} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad M$$ \bigskip\par\noindent \centerline{\stnbf THE HIMOG$^{19}$} \bigskip\par\noindent \centerline{A red rose absorbs all colours but red; red is therefore} \centerline{the one colour that it is not.} \centerline{This Law, Reason, Time, Space, all Limitation blinds} \centerline{us to the Truth.} \centerline{All that we know of Man, Nature, God, is just that} \centerline{which they are not; it is that which they throw off} \centerline{as repugnant.} \centerline{The HIMOG is only visible in so far as He is imperfect.} \centerline{Then are they all glorious who seem not to be glorious,} \centerline{as the HIMOG is All-glorious Within?} \centerline{It may be so.} \centerline{How then distinguish the inglorious and perfect} \centerline{HIMOG from the inglorious man of earth?} \centerline{Distinguish not!} \centerline{But thyself Ex-tinguish: HIMOG art thou, and} \centerline{HIMOG shalt thou be.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\mu$)} \bigskip\par Paragraph 1 is, of course, a well-known scientific fact. \par In paragraph 2 it is suggested analogically that all thinkable things are similarly blinds for the Unthinkable Reality. \par 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." \par 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. \bigskip\par\noindent \centerline{NOTE} (19) HIMOG is a Notariqon of the words Holy Illuminated Man of God. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 41} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad MA$$ \bigskip\par\noindent \centerline{\stnbf CORN BEEF HASH$^{20}$} \bigskip\par\noindent \centerline{In V.V.V.V.V. is the Great Work perfect.} \centerline{Therefore none is that pertaineth not to V.V.V.V.V.} \centerline{In any may he manifest; yet in one hath he chosen} \centerline{to manifest; and this one hath given His ring as a} \centerline{Seal of Authority to the Work of the A.$\dot{\,}$.A.$\dot{\,}$.} \centerline{through the colleagues of FRATER PER-} \centerline{DURABO.} \centerline{But this concerns themselves and their administra-} \centerline{tion; it concerneth none below the grade of} \centerline{Exempt Adept, and such an one only by com-} \centerline{mand.} \centerline{Also, since below the Abyss Reason is Lord, let men} \centerline{seek by experiment, and not by Questionings.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\mu\alpha$)} \bigskip\par 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. \par 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.$\dot{\,}$.A.$\dot{\,}$. movement which has been associated with the publication of THE EQUINOX; and His utterance is enshrined in the sacred writings. \par 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. \par The number 41 is that of the Barren Mother. \bigskip\par\noindent \centerline{NOTE} \medskip\par\noindent (20) I.e. food suitable for Americans. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 42} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad MB$$ \bigskip\par\noindent \centerline{\stnbf DUST-DEVILS} \bigskip\par\noindent \centerline{In the wind of the mind arises the turbulence} \centerline{called I.} \centerline{It breaks; down shower the barren thoughts.} \centerline{All life is choked.} \centerline{This desert is the Abyss wherein the Universe.} \centerline{The Stars are but thistles in that waste.} \centerline{Yet this desert is but one spot accursed in a world of} \centerline{bliss.} \centerline{Now and again Travellers cross the desert; they come} \centerline{from the Great Sea, and to the Great Sea they go.} \centerline{As they go they spill water; one day they will irrigate} \centerline{the desert, till it flower.} \centerline{See! five footprints of a Camel! V.V.V.V.V.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\mu\beta$)} \bigskip\par This number 42 is the Great Number of the Curse. See Liber 418, Liber 500, and the essay on the Qabalah in the Temple of Solomon the King. This number is said to be all hotch-potch and accursed. \par The chapter should be read most carefully in connection with the 10th Aethyr. It is to that dramatic experience that it refers. \par The mind is called ``wind", because of its nature; as has been frequently explained, the ideas and words are identical. \par In this free-flowing, centreless material arises an eddy; a spiral close-coiled upon itself. \par 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. \par Zoroaster describes God as having the head of the Hawk, and a spiral force. It will be difficult to understand this chapter without 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. \par The word ``turbulence" is applied to the Ego to suggest the French ``tourbillion", whirlwind, the false Ego or dust-devil. \par 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. \par The Masters of the Temple are now introduced; they are inhabitants, not of this desert; their abode is not this universe. \par 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. \par The card Gimel in the Tarot is the High Priestess, the Lady of Initiation; one might even say, the Holy Guardian Angel. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 43} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad M\Gamma$$ \bigskip\par\noindent \centerline{\stnbf MULBERRY TOPS} \bigskip\par\noindent \centerline{Black blood upon the altar! and the rustle of angel} \centerline{wings above!} \centerline{Black blood of the sweet fruit, the bruised, the} \centerline{violated bloom-that setteth The Wheel a-spinning} \centerline{in the spire.} \centerline{Death is the veil of Life, and Life of Death; for both} \centerline{are Gods.} \centerline{This is that which is written: ``A feast for Life, and} \centerline{a greater feast for Death!" in THE BOOK OF} \centerline{THE LAW.} \centerline{The blood is the life of the individual: offer then} \centerline{blood!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\mu\gamma$)} \bigskip\par 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". \par 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. \par 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. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 44} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad M\Delta$$ \bigskip\par\noindent \centerline{\stnbf THE MASS OF THE PHOENIX} \bigskip\par\noindent \centerline{\twlit The Magician, his breast bare, stands before an altar} \centerline{\twlit on which are his Burin, Bell, Thurible, and two} \centerline{\twlit of the Cakes of Light. In the Sign of the Enterer he} \centerline{\twlit reaches West across the Altar, and cries:} \centerline{Hail Ra, that goest in Thy bark} \centerline{Into the Caverns of the Dark!} \medskip\par\noindent \centerline{\twlit He gives the sign of Silence, and takes the Bell, and} \centerline{\twlit Fire, in his hands.} \centerline{East of the Altar see me stand} \centerline{With Light and Musick in mine hand!} \medskip\par\noindent \centerline{\twlit He strikes Eleven times upon the Bell 3 3 3-5 5 5 5 5-} \centerline{\twlit 3 3 3 and places the Fire in the Thurible.} \centerline{I strike the Bell: I light the flame:} \centerline{I utter the mysterious Name.} \centerline{ABRAHADABRA} \centerline{\twlit He strikes Eleven times upon the Bell.} \medskip\par\noindent \centerline{Now I begin to pray: Thou Child,} \centerline{holy Thy name and undefiled!} \centerline{Thy reign is come: Thy will is done.} \centerline{Here is the Bread; here is the Blood.} \centerline{Bring me through midnight to the Sun!} \centerline{Save me from Evil and from Good!} \centerline{That Thy one crown of all the Ten.} \centerline{Even now and here be mine. AMEN.} \medskip\par\noindent \centerline{\twlit He puts the first Cake on the Fire of the Thurible.} \centerline{I burn the Incense-cake, proclaim} \centerline{These adorations of Thy name.} \medskip\par\noindent \centerline{\twlit He makes them as in Liber Legis, and strikes again} \centerline{\twlit Eleven times upon the Bell. With the Burin he then} \centerline{\twlit makes upon his breast the proper sign.} \centerline{Behold this bleeding breast of mine} \centerline{Gashed with the sacramental sign!} \medskip\par\noindent \centerline{\twlit He puts the second Cake to the wound.} \centerline{I stanch the blood; the wager soaks} \centerline{It up, and the high priest invokes!} \medskip\par\noindent \centerline{\twlit He eats the second Cake.} \centerline{This Bread I eat. This Oath I swear} \centerline{As I enflame myself with prayer:} \centerline{``There is no grace: there is no guilt:} \centerline{This is the Law: DO WHAT THOU WILT!"} \medskip\par\noindent \centerline{\twlit He strikes Eleven times upon the Bell, and cries} \centerline{\twlit ABRAHADABRA.} \centerline{I entered in with woe; with mirth} \centerline{I now go forth, and with thanksgiving,} \centerline{To do my pleasure on the earth} \centerline{Among the legions of the living.} \medskip\par\noindent \centerline{\twlit He goeth forth.} \vfill\eject \centerline{} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\mu\delta$)} \bigskip\par 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. \par 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. \par This chapter is explained in Chapter 62. \par It would be improper to comment further upon a ritual which has been accepted as official by the A.$\dot{\,}$.A.$\dot{\,}$. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 45} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad ME$$ \bigskip\par\noindent \centerline{\stnbf CHINESE MUSIC} \bigskip\par\noindent \centerline{``Explain this happening!"} $${\rm Let\ these\ two\ asses\ be\ set\ to\ grid\ corn} \cases{&{\twlrm ``It must have a `natural' cause."}\cr &{\twlrm ``It must have a `supernatural' cause."}\cr}$$ \centerline{May, might, must, should, probably, may be, we} \centerline{may safely assume, ought, it is hardly question-} \centerline{able, almost certainly---poor hacks! let them be} \centerline{turned out to grass!} \centerline{Proof is only possible in mathematics, and mathe-} \centerline{matics is only a matter of arbitrary conventions.} \centerline{And yet doubt is a good servant but a bad master; a} \centerline{perfect mistress, but a nagging wife.} \centerline{``White is white" is the lash of the overseer: ``white} \centerline{is black" is the watchword of the slave. The Master} \centerline{takes no heed.} \centerline{The Chinese cannot help thinking that the octave has} \centerline{5 notes.} \centerline{The more necessary anything appears to my mind,} \centerline{the more certain it is that I only assert a limitation.} \centerline{I slept with Faith, and found a corpse in my arms on} \centerline{awaking; I drank and danced all night with Doubt,} \centerline{and found her a virgin in the morning.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\mu\varepsilon$)} \bigskip\par The title of this chapter is drawn from paragraph 7. \par We now, for the first time, attack the question of doubt. \par ``The Soldier and the Hunchback" should be carefully studied in this connection. The attitude recommended 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". \par The ruler asserts facts as they are; the slave has therefore 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. \par 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 indiscriminately, to serve his ends. Slaves consider him immoral, and preach against him in Hyde Park. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 46} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad MF$$ \bigskip\par\noindent \centerline{\stnbf BUTTONS AND ROSETTES} \bigskip\par\noindent \centerline{The cause of sorrow is the desire of the One to the} \centerline{Many, or of the Many to the One. This also is the} \centerline{cause of joy.} \centerline{But the desire of one to another is all of sorrow; its} \centerline{birth is hunger, and its death satiety.} \centerline{The desire of the moth for the star at least saves him} \centerline{satiety.} \centerline{Hunger thou, O man, for the infinite: be insatiable} \centerline{even for the finite; thus at The End shalt thou} \centerline{devour the finite, and become the infinite.} \centerline{Be thou more greedy than the shark, more full of} \centerline{yearning than the wind among the pines.} \centerline{The weary pilgrim struggles on; the satiated pilgrim} \centerline{stops.} \centerline{The road winds uphill: all law, all nature must be} \centerline{overcome.} \centerline{Do this by virtue of THAT in thyself before which} \centerline{law and nature are but shadows.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\mu F$)} \bigskip\par The title of this chapter is best explained by a reference to Mistinguette and Mayol. \par It would be hard to decide, and it is fortunately unnecessary even to discuss, whether the distinction of their art is the cause, result, or concomitant of their private peculiarities. \par 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. \par Witness the tremendous, but transitory, vogue of ping-pong and diabolo. Those games in which perfection is impossible never cease to attract. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 47} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad MZ$$ \bigskip\par\noindent \centerline{\stnbf WINDMILL-WORDS} \bigskip\par\noindent $${\rm Involuntary\ ``Breaks"} \cases{&{\twlrm Asana gets rid of Anatomy-con-}\cr &{\twlrm sciousness.}\cr &{\twlrm Pranayama gets rid of Physiology-}\cr &{\twlrm consciousness.}\cr}$$ $${\rm Voluntary\ ``Breaks"} \cases{&{\twlrm Yama and Niyama get rid of}\cr &{\twlrm Ethical consciousness.}\cr}$$ \centerline{Pratyhara gets rid of the Objective.} \centerline{Dharana gets rid of the Subjective.} \centerline{Dhyana gets rid of the Ego.} \centerline{Samadhi gets rid of the Soul Impersonal.} \medskip\par\noindent \centerline{(Nama) Asana destroys the static body.} \centerline{(Rupa) Pranayama destroys the dynamic body.} $${\rm (Vedana)} \cases{&{\twlrm Yama destroys the emotions.}\cr &{\twlrm Miyama destroys the passions.}\cr}$$ \centerline{(Sanna) Dharana destroys the perceptions.} \centerline{(Sankhara) Dhyana destroys the tendencies.} \centerline{(Vinnanam) Samadhi destroys the consciousness.} \centerline{Homard a la Thermidor destroys the digestion.} \centerline{The last of these facts is the one of which I am most} \centerline{certain.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\mu\zeta$)} \bigskip\par The allusion in the title is not quite clear, though it may be connected with the penultimate paragraph. \par 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. \par The penultimate paragraph is introduced by way of repose. Cynicism is a great cure for over-study. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 48} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad MH$$ \bigskip\par\noindent \centerline{\stnbf MOME RATHS$^{22}$} \bigskip\par\noindent \centerline{The early bird catches the worm and the twelve-} \centerline{year-old prostitute attracts the ambassador.} \centerline{Neglect not the dawn-meditation!} \medskip\par\noindent \centerline{The first plovers' eggs fetch the highest prices; the} \centerline{flower of virginity is esteemed by the pandar.} \centerline{Neglect not the dawn-meditation!} \medskip\par\noindent \centerline{Early to bed and early to rise} \centerline{Makes a man healthy and wealthy and wise:} \centerline{But late to watch and early to pray} \centerline{Brings him across The Abyss, they say.} \centerline{Neglect not the dawn-meditation!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\mu\eta$)} \bigskip\par This chapter is perfectly simple, and needs no comment whatsoever. \bigskip\par\noindent \centerline{NOTE} \medskip\par\noindent (22) ``The mome raths outgrabe"--Lewis Carroll. \par\noindent But ``mome" is Parisian slang for a young girl, and ``rathe" O.E. for early. \par\noindent ``The rathe primrose"--Milton. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 49} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad M\Theta$$ \bigskip\par\noindent \centerline{\stnbf WARATAH-BLOSSOMS} \bigskip\par\noindent \centerline{Seven are the veils of the dancing-girl in the harem} \centerline{of IT.} \centerline{Seven are the names, and seven are the lamps beside} \centerline{Her bed.} \centerline{Seven eunuchs guard Her with drawn swords; No} \centerline{Man may come nigh unto Her.} \centerline{In Her wine-cup are seven streams of the blood of} \centerline{the Seven Spirits of God.} \centerline{Seven are the heads of THE BEAST whereon She} \centerline{rideth.} \centerline{The head of an Angel: the head of a Saint: the head} \centerline{of a Poet: the head of An Adulterous Woman: the} \centerline{head of a Man of Valour: the head of a Satyr:} \centerline{and the head of a Lion-Serpent.} \centerline{Seven letters hath Her holiest name; and it is} \bigskip\bigskip\bigskip\par\noindent %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % % % Here's one of them there missing characters. % % ---SubG % % % %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% \centerline{\ninerm [Sigil of A.$\dot{\,}$.A.$\dot{\,}$. goes here]} \bigskip\bigskip\bigskip\par\noindent \centerline{This is the Seal upon the Ring that is on the Fore-} \centerline{finger of IT: and it is the Seal upon the Tombs of} \centerline{them whom She hath slain.} \centerline{Here is Wisdom. Let Him that hath Understanding} \centerline{count the Number of Our Lady; for it is the} \centerline{Number of a Woman; and Her Number is} \centerline{An Hundred and Fifty and Six.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\mu\vartheta$)} \bigskip\par 49 is the square of 7. \par 7 is the passive and feminine number. \par The chapter should be read in connection with Chapter 31 for IT now reappears. \par 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. \par 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. \par 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. \par In paragraphs 5 and 6 the author frankly identifies himself 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 $\bigodot$ = Lingam-Yoni and Sol.) \par 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. \par 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. \par It will be noticed that this seal, except for the absence of a border, is the official seal of the A.$\dot{\,}$.A.$\dot{\,}$. Compare Chapter 3. \par 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. \par In connection with the number 49, see Liber 418, the 22nd Aethyr, as well as the usual authorities. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 50} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad N$$ \bigskip\par\noindent \centerline{\stnbf THE VIGIL OF ST. HUBERT} \bigskip\par\noindent \centerline{In the forest God met the Stag-beetle. ``Hold! Wor-} \centerline{ship me!" quoth God. ``For I am All-Great, All-} \centerline{Good, All-Wise....The stars are but sparks from} \centerline{the forges of My smiths...."} \centerline{``Verily and Amen," said the Stag-beetle, ``all} \centerline{this do I believe, and that devoutly."} \centerline{``Then why do you not worship Me?"} \centerline{``Because I am real and you are only imaginary."} \centerline{But the leaves of the forest rustled with the laughter} \centerline{of the wind.} \centerline{Said Wind and Wood: ``They neither of them know} \centerline{anything!"} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\nu$)} \bigskip\par St. Hubert appears to have been a saint who saw a stag of a mystical or sacred nature. \par The Stag-beetle must not be identified with the one in Chapter 16. It is a merely literary touch. \par The chapter is a resolution of the universe into Tetragrammaton; God the macrocosm and the microcosm beetle. Both imagine themselves to exist; both say ``you" and ``I", and discuss their relative reality. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 51} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad NA$$ \bigskip\par\noindent \centerline{\stnbf TERRIER-WORK} \bigskip\par\noindent \centerline{Doubt.} \centerline{Doubt thyself.} \centerline{Doubt even if thou doubtest thyself.} \centerline{Doubt all.} \centerline{Doubt even if thou doubtest all.} \centerline{It seems sometimes as if beneath all conscious doubt} \centerline{there lay some deepest certainty. O kill it! Slay the} \centerline{snake!} \centerline{The horn of the Doubt-Goat be exalted} \centerline{Dive deeper, ever deeper, into the Abyss of Mind,} \centerline{until thou unearth the fox THAT. On, hounds!} \centerline{Yoicks! Tally-ho! Bring THAT to bay!} \centerline{Then, wind the Mort!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\nu\alpha$)} \bigskip\par The number 51 means failure and pain, and its subject is appropriately doubt. \par The title of the chapter is borrowed from the health-giving and fascinating sport of fox-hunting, which Frater Perdurabo followed in his youth. \par This chapter should be read in connection with ``The Soldier and the Hunchback" of which it is in some sort an epitome. \par Its meaning is sufficiently clear, but in paragraphs 6 and 7 it will be noticed that the identification of the Soldier with the Hunchback has reached such a pitch that the symbols are interchanged, enthusiasm being represented as the sinuous snake, scepticism as the Goat of the Sabbath. In other words, a state is reached in which destruction is as much joy as creation. (Compare Chapter 46.) \par Beyond that is a still deeper state of mind, which is THAT. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 52} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad NB$$ \bigskip\par\noindent \centerline{\stnbf THE BULL-BAITING} \bigskip\par\noindent \centerline{Fourscore and eleven books wrote I; in each did I} \centerline{expound THE GREAT WORK fully, from The} \centerline{beginning even unto The End thereof.} \centerline{Then at last came certain men unto me, saying:} \centerline{O Master! Expound thou THE GREAT WORK} \centerline{unto us, O Master!} \centerline{And I held my peace.} \centerline{O generation of gossipers! who shall deliver you} \centerline{from the Wrath that is fallen upon you?} \centerline{O Babblers, Prattlers, Talkers, Loquacious Ones,} \centerline{Tatlers, Chewers of the Red Rag that inflameth} \centerline{Apis the Redeemer to fury, learn first what is} \centerline{Work! and THE GREAT WORK is not so far} \centerline{beyond!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\nu\beta$)} \bigskip\par 52 is BN, the number of the Son, Osiris-Apis, the Redeemer, with whom the Master (Fra. P.) identifies himself. he permits himself for a moment the pleasure of feeling his wounds; and, turning upon his generation, gores it with his horns. \par The fourscore-and-eleven books do not, we think, refer to the ninety-one chapters of this little masterpiece, 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. \par In the last paragraph is a paronomasia. ``To chew the red rag" is a phrase for to talk aimlessly and persistently, while it is notorious that a red cloth will excite the rage of a bull. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 53} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad N\Gamma$$ \bigskip\par\noindent \centerline{\stnbf THE DOWSER} \bigskip\par\noindent \centerline{Once round the meadow. Brother, does the hazel} \centerline{twig dip?} \centerline{Twice round the orchard. Brother, does the hazel} \centerline{twig dip?} \centerline{Thrice round the paddock, Highly, lowly, wily, holy,} \centerline{dip, dip, dip!} \centerline{Then neighed the horse in the paddock---and lo!} \centerline{its wings.} \centerline{For whoso findeth the SPRING beneath the earth} \centerline{maketh the treaders-of-earth to course the heavens.} \centerline{This SPRING is threefold; of water, but also of steel, } \centerline{and of the seasons.} \centerline{Also this PADDOCK is the Toad that hath the} \centerline{jewel between his eyes---Aum Mani Padmen} \centerline{Hum! (Keep us from Evil!)} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\nu\gamma$)} \bigskip\par 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. \par The meadow represents the flower of life; the orchard its fruit. \par 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. \par 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: \medskip\par{\narrower ``In the spring a livelier iris changes on the burnished dove, In the Spring a young\par} {\narrower $\,$man's fancy lightly turns to thoughts of love."\par} \centerline{--Locksley Hall.} \medskip\par In paragraph 7 the place of life, the universe of animal souls, is identified with the toad, which \medskip\par{\narrower ``Ugly and venomous,\par} {\narrower $\,$Wears yet a precious jewel in his head"\par} \centerline{--Romeo and Juliet} \medskip\par\noindent 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 vegetable kingdom, and the phrase ``has its being" the lower animals, including woman. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 54} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad N\Delta$$ \bigskip\par\noindent \centerline{\stnbf Eaves-Droppings} \bigskip\par\noindent \centerline{Five and forty apprentice masons out of work!} \centerline{Fifteen fellow-craftsmen out of work!} \centerline{Three Master Masons out of work!} \centerline{All these sat on their haunches waiting The Report} \centerline{of the Sojourner; for THE WORD was lost.} \centerline{This is the Report of the Sojourners: THE WORD} \centerline{was LOVE$^{23}$; and its number is An Hundred and} \centerline{Eleven.} \centerline{Then said each AMO$^{24}$; for its number is An Hundred} \centerline{and Eleven.} \centerline{Each took the Trowel from his LAP$^{25}$, whose number} \centerline{is AN Hundred and Eleven.} \centerline{Each called moreover on the Goddess NINA$^{26}$, for} \centerline{Her number is An Hundred and Eleven.} \centerline{Yet with all this went The Work awry; for THE} \centerline{WORD OF THE LAW IS $\Theta E\Lambda HMA$.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\nu\delta$)} \bigskip\par The title of this chapter refers to the duty of the Tyler in a blue lodge of Freemasons. \par 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. \par 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. \bigskip\par\noindent \centerline{NOTES} \medskip\par\noindent (23) L=30, O=70, V=6, E=5=111. \par\noindent (24) A=1, M=40, O=70=111. \par\noindent (25) The trowel is shaped like a diamond or Yoni. L=30, A=1, P=80=111 \par\noindent (26) N=50, I=10, N=50, A=1=111. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 55} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad NE$$ \bigskip\par\noindent \centerline{\stnbf THE DROOPING SUNFLOWER} \bigskip\par\noindent \centerline{The One Thought vanished; all my mind was torn to} \centerline{rags: --- nay! nay! my head was mashed into} \centerline{wood pulp, and thereon the Daily Newspaper was} \centerline{printed.} \centerline{Thus wrote I, since my One Love was torn from me.} \centerline{I cannot work: I cannot think: I seek distraction} \centerline{here: I seek distraction there: but this is all my} \centerline{truth, that {\twlit I who love have lost; and how may I}} \centerline{\twlit regain?} \centerline{I must have money to get to America.} \centerline{O Mage! Sage! Gauge thy Wage, or in the Page of} \centerline{Thine Age is written Rage!} \centerline{O my darling! We should not have spent Ninety} \centerline{Pounds in that Three Weeks in Paris!...Slash the} \centerline{Breaks on thine arm with a pole-axe!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\nu\varepsilon$)} \bigskip\par\noindent The number 55 refers to Malkuth, the ride; it should then be read in connection with Chapters 28, 29, 49. \par The ``drooping sunflower" is the heart, which needs the divine light. \par 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. \par 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. \par The last paragraph indicates the precautions to be taken to avoid this. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 56} \bigskip\par\noindent $$KE\Phi A\Lambda\quad NF$$ \bigskip\par\noindent \centerline{\stnbf TROUBLE WITH TWINS} \bigskip\par\noindent \centerline{Holy, holy, holy, unto Five Hundred and Fifty Five} \centerline{times holy be OUR LADY of the STARS!} \centerline{Holy, holy, holy, unto One Hundred and Fifty Six} \centerline{times holy be OUR LADY that rideth upon THE} \centerline{BEAST!} \centerline{Holy, holy, holy, unto the Number of Times} \centerline{Necessary and Appropriate be OUR LADY} \centerline{Isis in Her Millions-of-Names, All-Mother,} \centerline{Genetrix-Meretrix!} \centerline{Yet holier than all These to me is LAYLAH, night} \centerline{and death; for Her do I blaspheme alike the finite} \centerline{and the The Infinite.} \centerline{So wrote not FRATER PERDURABO, but the} \centerline{Imp Crowley in his Name.} \centerline{For forgery let him suffer Penal Servitude for Seven} \centerline{Years; or at least let him do Pranayama all the} \centerline{way home---home? nay! but to the house of the} \centerline{harlot whom he loveth not. For it is LAYLAH that} \centerline{he loveth...................................} \medskip\par\noindent \centerline{And yet who knoweth which is Crowley, and which is} \centerline{FRATER PERDURABO?} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\nu F$)} \bigskip\par 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. \par 555 is HADIT, HAD spelt in full. 156 is BABALON. \par In paragraph 4 is the gist of the chapter, Laylah being again introduced, as in Chapters 28, 29, 49 and 55. \par The exoteric blasphemy, it is hinted in 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 57} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad NZ$$ \bigskip\par\noindent \centerline{\stnbf THE DUCK-BILLED PLATYPUS} \bigskip\par\noindent \centerline{Dirt is matter in the wrong place.} \centerline{Thought is mind in the wrong place.} \centerline{Matter is mind; so thought is dirt.} \centerline{Thus argued he, the Wise One, not mindful that all} \centerline{place is wrong.} \centerline{For not until the PLACE is perfected by a T saith} \centerline{he PLACET.} \centerline{The Rose uncrucified droppeth its petals; without} \centerline{the Rose the Cross is a dry stick.} \centerline{Worship then the Rosy Cross, and the Mystery of} \centerline{Two-in-One.} \centerline{And worship Him that swore by His holy T that One} \centerline{should not be One except in so far as it is Two.} \centerline{I am glad that LAYLAH is afar; no doubt clouds} \centerline{love.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\nu\zeta$)} \bigskip\par 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. \par This chapter is an apology for the universe. \par Paragraphs 1-3 repeat the familiar arguments against reason in an epigrammatic form. \par 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". \par 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. \par 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.) \par (It is to be observed that the philosopher 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 quantification (?)) 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.) \vfill\eject\bigskip\par\noindent \centerline{\stnbf 58} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad NH$$ \bigskip\par\noindent \centerline{\stnbf HAGGAI-HOWLINGS} \bigskip\par\noindent \centerline{Haggard am I, an hyaena; I hunger and howl. Men} \centerline{think it laughter---ha! ha! ha!} \centerline{There is nothing movable or immovable under the} \centerline{firmament of heaven on which I may write the} \centerline{symbols of the secret of my soul.} \centerline{Yea, though I were lowered by ropes into the} \centerline{utmost Caverns and Vaults of Eternity, there is} \centerline{no word to express even the first whisper of the} \centerline{Initiator in mine ear: yea, I abhor birth, ululating} \centerline{lamentations of Night!} \centerline{Agony! Agony! the Light within me breeds veils; the} \centerline{song within be dumbness.} \centerline{God! in what prism may any man analyse my Light?} \centerline{Immortal are the adepts; and yet they die---They} \centerline{die of SHAME unspeakable; They die as the} \centerline{Gods die, for SORROW.} \centerline{Wilt thou endure unto The End, O FRATER} \centerline{PERDURABO, O Lamp in The Abyss? Thou hast} \centerline{the Keystone of the Royal Arch; yet the} \centerline{Apprentices, instead of making bricks, put the} \centerline{straws in their hair, and think they are Jesus} \centerline{Christ!} \centerline{O sublime tragedy and comedy of THE GREAT} \centerline{WORK!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\nu\eta$)} \bigskip\par Haggai, a notorious Hebrew prophet, is a Second Officer in a Chapter of the Royal Arch Masons. \par 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 paragraph 1 he explains the sardonic laughter, for which he is justly celebrated, as being in reality the expression of this feeling. \par Paragraph 2 is a reference to the Obligation of an Entered Apprentice Mason. \par 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 concealed in the paragraph. \par Paragraphs 4-6 express an anguish to which that of Gethsemane and Golgotha must appear like whitlows. \par In paragraph 7 the agony is broken up by the sardonic or cynical laughter to which we have previously alluded. \par 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.) \vfill\eject\bigskip\par\noindent \centerline{\stnbf 59} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad N\Theta$$ \bigskip\par\noindent \centerline{\stnbf THE TAILESS MONKEY} \bigskip\par\noindent \centerline{There is no help---but hotch pot!---in the skies} \centerline{When Astacus sees Crab and Lobster rise.} \centerline{Man that has spine, and hopes of heaven-to-be,} \centerline{Lacks the Amoeba's immortality.} \centerline{What protoplasm gains in mobile mirth} \centerline{Is loss of the stability of earth.} \centerline{Matter and sense and mind have had their day:} \centerline{Nature presents the bill, and all must pay.} \centerline{If, as I am not, I were free to choose,} \centerline{How Buddhahood would battle with The Booze!} \centerline{My certainty that destiny is ``good"} \centerline{Rests on its picking me for Buddhahood.} \centerline{Were I a drunkard, I should think I had} \centerline{Good evidence that fate was ``bloody bad".} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\nu\vartheta$)} \bigskip\par The title is a euphemism for homo sapiens. \par The crab and the lobster are higher types of crustacae than the crayfish. \par The chapter is a short essay in poetic form on Determinism. It hymns the great law of Equilibrium and Compensation, but cynically criticises all philosophers, 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". \vfill\eject\bigskip\par\noindent \centerline{\stnbf 60} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Xi$$ \bigskip\par\noindent \centerline{\stnbf THE WOUND OF AMFORTAS$^{27}$} \bigskip\par\noindent \centerline{The Self-mastery of Percivale became the Self-} \centerline{masturbatery of the Bourgeois.} \centerline{Vir-tus has become ``virtue".} \centerline{The qualities which have made a man, a race, a city,} \centerline{a caste, must be thrown off; death is the penalty} \centerline{of failure. As it is written: In the hour of success} \centerline{sacrifice that which is dearest to thee unto the} \centerline{Infernal Gods!} \centerline{The Englishman lives upon the excrement of his} \centerline{forefathers.} \centerline{All moral codes are worthless in themselves; yet in} \centerline{every new code there is hope. Provided always that} \centerline{the code is not changed because it is too hard, but} \centerline{because if is fulfilled.} \centerline{The dead dog floats with the stream; in puritan} \centerline{France the best women are harlots; in vicious} \centerline{England the best women are virgins.} \centerline{If only the Archbishop of Canterbury were to go} \centerline{make in the streets and beg his bread!} \centerline{The new Christ, like the old, it the friend of publicans} \centerline{and sinners; because his nature is ascetic.} \centerline{O if everyman did No Matter What, provided that it} \centerline{is the one thing that he will not and cannot do!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\xi$)} \bigskip\par The title is explained in the note. \par The number of the chapter may refer to the letter %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % % % Here's one of them there missing characters. % % ---SubG % % % %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% Samech ([Samech]), Temperence, in the Tarot. \par In 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 misinterpretation 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. \par The word virtus means ``the quality of manhood". Modern ``virtue" is the negation of all such qualities. \par In paragraph 3, however, we see the penalty of conservatism; children must be weaned. \par In the penultimate paragraph the words ``the new Christ" alluded to the author. \par 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 consciousness. \bigskip\par\noindent \centerline{NOTE} (27) Chapter so called because Amfortas was wounded by his own spear, the spear that had made him king. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 61} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Xi A$$ \bigskip\par\noindent \centerline{\stnbf THE FOOL'S KNOT} \bigskip\par\noindent \centerline{O Fool! begetter of both I and Naught, resolve this} \centerline{Naught-y Knot!} \centerline{O! Ay! this I and O---IO!---IAO! For I owe ``I"} \centerline{aye to Nibbana's Oe.$^{28}$} \centerline{I Pay-Pe, the dissolution of the House of God-} \centerline{for Pe comes after O---after Ayin that triumphs} \centerline{over Aleph in Ain, that is O.$^{29}$} \centerline{OP-us, the Work! the OP-ening of THE EYE!$^{30}$} \centerline{Thou Naughty Boy, thou openest THE EYE OF} \centerline{HORUS to the Blind Eye that weeps!$^{31}$ The Up-} \centerline{right One in thine Uprightness rejoiceth---Death} \centerline{to all Fishes!$^{32}$} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\xi\alpha$)} \bigskip\par The number of this chapter refers to the Hebrew word Ain, the negative and Ani, 61. \par The ``fool" is the Fool of the Tarot, whose number is 0, but refers the the letter Aleph, 1. \par 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. \par 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. \par 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. \par The word Naught-y suggests not only that the problem is sexual, but does not really exist. \par Paragraph 2 shows the Lingam and Yoni as, in conjunction, the foundation of ecstasy (IO!), and of the complete symbol I A O. \par The latter sentence of the paragraph unites the two meanings of giving up the Lingam to the Yoni, and the Ego to the Absolute. \par 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. \par In Hebrew, the letter which follows O is P; i therefore follows Ayin, the Devil of the Tarot. \par 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. \par 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. \par 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". In hindu philosophy, 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 accomplishment 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. \par 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). \par 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. \par 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. \par (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.) \bigskip\par\noindent \centerline{NOTE} \medskip\par\noindent (28) Oe = Island, a common symbol of Nibbana. \par\noindent %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % % % Here's one of them there missing characters. % % ---SubG % % % %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% (29) [Vau-Yod-Aleph] Ain. [Vau-Yod-Ayin] Ayin. \par\noindent (30) Scil. of Shiva. \par\noindent (31) Cf. Bagh-i-Muattar for all this symbolism. \par\noindent (32) Death = Nun, the letter before O, means a fish, a symbol of Christ, and also by its shape the Female principle \vfill\eject \centerline{} \vfill\eject\bigskip\par\noindent \centerline{\stnbf 62} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Xi B$$ \bigskip\par\noindent \centerline{\stnbf TWIG?$^{33}$} \bigskip\par\noindent \centerline{The Phoenix hath a Bell for Sound; Fire for Sight; a} \centerline{Knife for Touch; two cakes, one for taste, the other} \centerline{for smell.} \centerline{He standeth before the Altar of the Universe at} \centerline{Sunset, when Earth-life fades.} \centerline{He summons the Universe, and crowns it with} \centerline{MAGICK Light to replace the sun of natura light.} \centerline{He prays unto, and give homage to, Ra-Hoor-Khuit;} \centerline{to Him he then sacrifices.} \centerline{The first cake, burnt, illustrates the profit drawn} \centerline{from the scheme of incarnation.} \centerline{The second, mixt with his life's blood and eaten,} \centerline{illustrates the use of the lower life to feed the} \centerline{higher life.} \centerline{He then takes the Oath and becomes free---un} \centerline{conditioned---the Absolute.} \centerline{Burning up i the Flame of his Prayer, and born} \centerline{again---the Phoenix!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\xi\beta$)} \bigskip\par This chapter is itself a comment on Chapter 44. \bigskip\par\noindent \centerline{NOTE} \medskip\par\noindent (33) Twig? = dost thou understand? Also the Phoenix takes twigs to kindle the fire in which it burns itself. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 63} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Xi\Gamma$$ \bigskip\par\noindent \centerline{\stnbf MARGERY DAW} \bigskip\par\noindent \centerline{I love LAYLAH.} \centerline{I lack LAYLAH.} \centerline{``Where is the Mystic Grace?" sayst thou?} \centerline{Who told thee, man, that LAYLAH is not Nuit, and} \centerline{I Hadit?} \centerline{I destroyed all things; they are reborn in other} \centerline{shapes.} \centerline{I gave up all for One; this One hath given up its} \centerline{Unity for all?} \centerline{I wrenched DOG backwards to find GOD; now GOD} \centerline{barks.} \centerline{Think me not fallen because I love LAYLAH, and} \centerline{lack LAYLAH.} \centerline{I am the Master of the Universe; then give me a} \centerline{heap of straw in a hut, and LAYLAH naked!} \centerline{Amen.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\xi\gamma$)} \bigskip\par This chapter returns to the subject of Laylah, and to the subject already discussed in Chapters 3 and others, particularly Chapter 56. \par The title of the chapter refers to the old rime: \smallskip\par\noindent \centerline{``See-saw, Margery Daw,} \centerline{Sold her bed to lie upon straw.} \centerline{Was not she a silly slut} \centerline{To sell her bed to lie upon dirt?"} \smallskip\par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 64} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Xi\Delta$$ \bigskip\par\noindent \centerline{\stnbf CONSTANCY} \bigskip\par\noindent \centerline{I was discussing oysters with a crony:} \centerline{GOD sent to me the angels DIN and DONI.} \centerline{``A man of spunk," they urged, ``would hardly} \centerline{choose} \centerline{To breakfast every day chez Laperouse."} \centerline{``No!" I replied, ``he would not do so, BUT} \centerline{Think of his woe if Laperouse were shut!} \centerline{``I eat these oysters and I drink this wine} \centerline{Solely to drown this misery of mine.} \centerline{``Yet the last height of consolation's cold:} \centerline{Its pinnacle is-not to be consoled!} \centerline{``And though I sleep with Janefore and Eleanor} \centerline{``And Julian only fixes in my mind} \centerline{Even before feels better than behind.} \centerline{``You are Mercurial spirits---be so kind} \centerline{As to enable me to raise the wind.} \centerline{``Put me in LAYLAH'S arms again: the Accurst,} \centerline{Leaving me that. elsehow may do his worst."} \centerline{DONI and DIN, perceiving me inspired,} \centerline{Conceived their task was finished: they retired.} \centerline{I turned upon my friend, and, breaking bounds,} \centerline{Borrowed a trifle of two hundred pounds.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\xi\delta$)} \bigskip\par 64 is the number of Mercury, and of the intelligence of that planet, Din and Doni. \par The 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 65} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Xi E$$ \bigskip\par\noindent \centerline{\stnbf SIC TRANSEAT---} \bigskip\par\noindent \centerline{``At last I lifted up mine eyes, and beheld; and lo!} \centerline{the flames of violet were become as tendrils of} \centerline{smoke, as mist at sunset upon the marsh-lands.} \centerline{``And in the midst of the moon-pool of silver was the} \centerline{Lily of white and gold. In this Lily is all honey,} \centerline{in this Lily that flowereth at the midnight. In} \centerline{this Lily is all perfume; in this Lily is all music.} \centerline{And it enfolded me."} \centerline{Thus the disciples that watched found a dead body} \centerline{kneeling at the altar. Amen!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\xi\varepsilon$)} \bigskip\par 65 is the number of Adonai, the Holy Guardian Angel; see Liber 65, Liber Konx Om Pax, and other works of reference. \par The chapter title means, ``So may he pass away", the blank obviously referring to N E M O. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 66} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Xi F$$ \centerline{\stnbf THE PRAYING MANTIS} \bigskip\par\noindent \centerline{``Say: God is One." This I obeyed: for a thousand} \centerline{and one times a night for one thousand nights and} \centerline{one did I affirm the Unity.} \centerline{But ``night" only means LAYLAH$^{34}$; and Unity and} \centerline{GOD are not worth even her blemishes.} \centerline{Al-lah is only sixty-six; but LAYLAH counteth} \centerline{up to Seven and Seventy.$^{35}$} \centerline{``Yea! the night shall cover all; the night shall cover} \centerline{all."} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\xi F$)} \bigskip\par 66 is the number of Allah; the praying mantis is a blasphemous grasshopper which caricatures the pious. \par 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. \bigskip\par\noindent \centerline{NOTES} \medskip\par\noindent (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 Influence of the Highest, OZ, a goat, and so on. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 67} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Xi Z$$ \bigskip\par\noindent \centerline{\stnbf SODOM-APPLES} \bigskip\par\noindent \centerline{I have bought pleasant trifles, and thus soothed my} \centerline{lack of LAYLAH.} \centerline{Light is my wallet, and my heart is also light; and} \centerline{yet I know that the clouds will gather closer for} \centerline{the false clearing.} \centerline{The mirage will fade; then will the desert be thirstier} \centerline{than before.} \centerline{O ye who dwell in the Dark Night of the Soul, beware} \centerline{most of all of every herald of the Dawn!} \centerline{O ye who dwell in the City of the Pyramids beneath} \centerline{the Night of PAN, remember that ye shall see no} \centerline{more light but That of the great fire that shall} \centerline{consume your dust to ashes!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\xi\zeta$)} \bigskip\par 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. \par Paragraph 4 is a practical counsel to mystics not to break up their dryness by relaxing their austerities. \par The last paragraph will only be understood by Masters of the Temple. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 68} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Xi H$$ \bigskip\par\noindent \centerline{\stnbf MANNA} \bigskip\par\noindent \centerline{At four o'clock there is hardly anybody in Rumpel-} \centerline{mayer's.} \centerline{I have my choice of place and service; the babble of} \centerline{the apes will begin soon enough.} \centerline{``Pioneers, O Pioneers!"} \centerline{Sat no Elijah under the Juniper-tree, and wept?} \centerline{Was not Mohammed forsaken in Mecca, and Jesus} \centerline{in Gethsemane?} \centerline{These prophets were sad at heart; but the chocolate} \centerline{at Rumpelmayer's is great, and the Mousse Noix} \centerline{is like Nepthys for perfection.} \centerline{Also there are little meringues with cream and} \centerline{chestnut---pulp, very velvety seductions.} \centerline{Sail I not toward LAYLAH within seven days?} \centerline{Be not sad at heart, O prophet; the babble of the} \centerline{apes will presently begin.} \centerline{Nay, rejoice exceedingly; for after all the babble of} \centerline{the apes the Silence of the Night.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\xi\eta$)} \bigskip\par Manna was a heavenly cake which, in the legend, fed the Children of Israel in the Wilderness. \par The author laments the failure of his mission to mankind, but comforts himself with the following reflections: \par (1) He enjoys the advantages of solitude. (2) Previous prophets encountered similar difficulties in convincing 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 69} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Xi\Theta$$ \bigskip\par\noindent \centerline{\stnbf THE WAY TO SUCCEED---AND THE WAY TO} \medskip\par\noindent \centerline{\stnbf SUCK EGGS!} \bigskip\par\noindent \centerline{This is the Holy Hexagram.} \centerline{Plunge from the height, O God, and interlock with} \centerline{Man!} \centerline{Plunge from the height, O Man, and interlock with} \centerline{Beast!} \centerline{The Red Triangle is the descending tongue of grace;} \centerline{the Blue Triangle is the ascending tongue of} \centerline{prayer} \centerline{This Interchange, the Double Gift of Tongues, the} \centerline{Word of Double Power---ABRAHADABRA!---is} \centerline{the sign of the GREAT WORK, for the GREAT} \centerline{WORK is accomplished in Silence. And behold is} \centerline{not that Word equal to Cheth, that is Cancer.} %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % % % Here's one of them there missing characters. % % ---SubG % % % %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% \centerline{whose Sigil is [69]?} \centerline{This Work also eats up itself, accomplishes its own} \centerline{end, nourishes the worker, leaves no seed, is per-} \centerline{fect in itself.} \centerline{Little children, love one another!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\xi\vartheta$)} \bigskip\par 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. \par The chapter alludes to Levi's drawing of the Hexagram, 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 hexagram this is revered; the descending red triangle is that of Horus, a sign specially revealed by him personally, 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. \par 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. \par Paragraph 4 explains in slightly different language what we have said above, and the scriptural image of tongues is introduced. \par 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. \par The remaining paragraphs continue the Gallic symbolism. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 70} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad O$$ \bigskip\par\noindent \centerline{\stnbf BROOMSTICK-BABBLINGS} \bigskip\par\noindent \centerline{FRATER PERDURABO is of the Sanhedrim of the} \centerline{Sabbath, say men; He is the Old Goat himself,} \centerline{say women.} \centerline{Therefore do all adore him; the more they detest} \centerline{him the more do they adore him.} \centerline{Ay! let us offer the Obscene Kiss!} \centerline{Let us seek the Mystery of the Gnarled Oak, and of} \centerline{the Glacier Torrent!} \centerline{To Him let us offer our babes! Around Him let} \centerline{us dance in the mad moonlight!} \centerline{But FRATER PERDURABO is nothing but AN} \centerline{EYE; what eye none knoweth.} \centerline{Skip, witches! Hop, toads! Take your pleasure!---} \centerline{for the play of the Universe is the pleasure of} \centerline{FRATER PERDURABO.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($o$)} \bigskip\par 70 is the number of the letter Ain, the Devil in the Tarot. \par 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. \par Sanhedrim, a body of 70 men. An Eye. Eye in Hebrew is Oin, 70. \par The ``gnarled oak" and the ``glacier torrent" refer to the confessions made by many witches. \par In 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 71} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad OA$$ \bigskip\par\noindent \centerline{\stnbf KING'S COLLEGE CHAPEL} \bigskip\par\noindent \centerline{For mind and body alike there is no purgative like} \centerline{Pranayama, no purgative like Pranayama.} \centerline{For mind, for body, for mind and body alike---} \centerline{alike!---there is, there is, there is no purgative, no} \centerline{purgative like Pranayama-Pranayama!-Prana-} \centerline{yama! yea, for mind and body alike there is no} \centerline{purgative, no purgative, no purgative (for mind} \centerline{and body alike!) no purgative, purgative, purgative} \centerline{like Pranayama, no purgative for mind and body} \centerline{alike, like Pranayama, like Pranayama, like} \centerline{Prana-Prana-Prana-Prana-pranayama!} \centerline{-Pranayama!} \centerline{AMEN.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($o\alpha$)} \bigskip\par This chapter is a plain statement of fact, put in anthem form for emphasis. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 72} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad OB$$ \bigskip\par\noindent \centerline{\stnbf HASHED PHEASANT} \bigskip\par\noindent \centerline{Shemhamphorash! all hail, divided Name!} \centerline{Utter it once, O mortal over-rash!---} \centerline{The Universe were swallowed up in flame} \centerline{---Shemhamphorash!} \medskip\par\noindent \centerline{Nor deem that thou amid the cosmic crash} \centerline{May find one thing of all those things the same!} \centerline{The world has gone to everlasting smash.} \medskip\par\noindent \centerline{No! if creation did possess an aim} \centerline{(It does not.) it were only to make hash} \centerline{Of that most ``high" and that most holy game,} \centerline{Shemhamphorash!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($o\beta$)} \bigskip\par 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. \par In Egyptian and Gnostic magick we meet with pylons and Aeons, which only open on the utterance of the proper word. \par In Mohammedan magick we find a similar doctrine and practice; and the whole of Mantra-Yoga has been built on this foundation. \par Thoth, the god of Magick, is the inventor of speech; Christ is the Logos. \par Lines 1-4 are now clear. \par In lines 5-7 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. \par 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. \par Lines 8-11 indicate that this fact is the essential one about Shivadarshana. \par The title is explained by the intentionally blasphemous puns and colloquialisms of lines 9 and 10. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 73} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad O\Gamma$$ \bigskip\par\noindent \centerline{\stnbf THE DEVIL, THE OSTRICH, AND THE} \medskip\par\noindent \centerline{\stnbf ORPHAN CHILD} \bigskip\par\noindent \centerline{Death rides the Camel of Initiation.$^{36}$} \centerline{Thou humped and stiff-necked one that groanest in} \centerline{Thine Asana, death will relieve thee!} \centerline{Bite not, Zelator dear, but bide! Ten days didst} \centerline{thou go with water in thy belly? Thou shalt go} \centerline{twenty more with a firebrand at thy rump!} \centerline{Ay! all thine aspiration is to death: death is the} \centerline{crown of all thine aspiration. Triple is the cord of} \centerline{silver moonlight; it shall hang thee, O Holy One,} \centerline{O Hanged Man, O Camel-Termination-of-the-} \centerline{third-person-plural for thy multiplicity, thou} \centerline{Ghost of a Non-Ego!} \centerline{Could but Thy mother behold thee, O thou UNT!$^{37}$} \centerline{The Infinite Snake Ananta that surroundeth the} \centerline{Universe is but the Coffin-Worm!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($o\gamma$)} \bigskip\par The Hebrew letter Gimel adds up to 73; it means a camel. \par The title of the chapter is borrowed from the well-known lines of Rudyard Kipling: \smallskip\par\noindent \centerline{``But the commissariat camel, when all is said and done,} \centerline{'E's a devil and an awstridge and an orphan-child in one."} \smallskip\par 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. \par 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. \par Paragraph 3 is a comment in the same tone of rough good nature. The word Zelator is used because the Zelator of the A.$\dot{\,}$.A.$\dot{\,}$. 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. \par 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. \par The epithets are far too complex to explain in detail, but Mem, the Hanged man, has a close affinity for Gimel, as will be seen by a study of Liber 418. \par 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. \par 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: \smallskip\par\noindent \centerline{``Some talk there was of Thee and Me} \centerline{There seemed; and then no more of Thee and Me."} \smallskip\par 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". \par The Ego is but ``the ghost of a non-Ego", the imaginary focus at which the non-Ego becomes sensible. \par Paragraph 5 expresses the wish of the Guru that his Chela may attain safely to binah, the Mother. \par 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. \bigskip\par\noindent \centerline{NOTES} \medskip\par\noindent (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". \par\noindent (37) UNT, Hindustani for Camel. I.e. Would that BABALON might look on thee with favour. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 74} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad O\Delta$$ \bigskip\par\noindent \centerline{\stnbf CAREY STREET} \bigskip\par\noindent \centerline{When NOTHING became conscious, it made a bad} \centerline{bargain.} \centerline{This consciousness acquired individuality: a worse} \centerline{bargain.} \centerline{The Hermit asked for love; worst bargain of all.} \centerline{And now he has let his girl go to America, to have} \centerline{``success" in ``life": blank loss.} \centerline{Is there no end to this immortal ache} \centerline{That haunts me, haunts me sleeping or awake?} \centerline{If I had Laylah, how could I forget} \centerline{Time, Age, and Death? Insufferable fret!} \centerline{Were I an hermit, how could I support} \centerline{The pain of consciousness, the curse of thought?} \centerline{Even were I THAT, there still were one sore} \centerline{spot---} \centerline{The Abyss that stretches between THAT and} \centerline{NOT.} \centerline{Still, the first step is not so far away:---} \centerline{The Mauretania sails on Saturday!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($o\delta$)} \bigskip\par Carey Street is well known to prosperous Hebrews and poor Englishmen as the seat of the Bankruptcy buildings. \par Paragraphs 1-4 are in prose, the downward course, and the rest of the chapter in poetry, the upward. \par The first part shows the fall from Nought in four steps; the second part, the return. \par The details of this Hierarchy have already been indicated in various chapters. It is quite conventional mysticism. \par 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. \par Part 2 show the impossibility of stopping on the Path of Adeptship. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 75} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad OE$$ \bigskip\par\noindent \centerline{\stnbf PLOVERS' EGGS$^{38}$} \bigskip\par\noindent \centerline{Spring beans and strawberries are in: goodbye to the} \centerline{oyster!} \centerline{If I really knew what I wanted, I could give up} \centerline{Laylah, or give up everything for Laylah.} \centerline{But ``what I want" varies from hour to hour.} \centerline{This wavering is the root of all compromise, and so} \centerline{of all good sense.} \centerline{With this gift a man can spend his seventy years in} \centerline{peace.} \centerline{Now is this well or ill?} \centerline{Emphasise {\twlit gift}, then {\twlit man}, then {\twlit spend}, then {\twlit seventy}} \centerline{{\twlit years}, and lastly {\twlit peace}, and change the intonations} \centerline{---each time reverse the meaning!} \centerline{I would show you how; but---for the moment!} \centerline{---I prefer to think of Laylah.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($o\varepsilon$)} \bigskip\par The title is explained in the note, but also alludes to paragraph 1, the plover's egg being often contemporary with the early strawberry. \par 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. \par 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. \par 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. \par Laylah is again the mere woman. \bigskip\par\noindent \centerline{NOTE} \medskip\par\noindent (38) These eggs being speckled, resemble the wandering mind referred to. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 76} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad OF$$ \bigskip\par\noindent \centerline{\stnbf PHAETON} \bigskip\par\noindent \centerline{No.} \centerline{Yes.} \centerline{Perhaps.} \centerline{O!} \centerline{Eye.} \centerline{I.} \centerline{Hi!} \centerline{Y?} \centerline{No.} \centerline{Hail! all ye spavined, gelded, hamstrung horses!} \centerline{Ye shall surpass the planets in their courses.} \centerline{How? Not by speed, nor strength, nor power to stay,} \centerline{But by the Silence that succeeds the Neigh!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($oF$)} \bigskip\par Phaeton was the charioteer of the Sun in Greek mythology. \par 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 philosophy. \par No = Nihilism; Yes = Monism, and all dogmatic systems; Perhaps = Pyrrhonism and Agnosticism; O! = The system of Liber Legis. (See Chapter 0.) \par 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. \par But all this is a glamour cast by Maya; the real meaning of the prose of this chapter is as follows: \par No, some negative conception beyond the IT spoken of in Chapters 31, 49 and elsewhere. \par Yes, IT. \par Perhaps, the flux of these. \par O!, Nuit, Hadit, Ra-Hoor-Khuit. \par Eye, the phallus in Kether. \par I, the Ego in Chokmah. \par Hi!, Binah, the feminine principle fertilised. (He by Yod.) \par Y?, the Abyss. \par No, the refusal to be content with any of this. \par 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. \par 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. \par A study of this chapter is probably the best short cut to Nibbana. \par The thought of the Master in this chapter is exceptionally lofty. \par That this is the true meaning, or rather use, of this chapter, is evident from the poetry. \par 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. \par 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. \par It would be possible to interpret this chapter in its entirety as an adverse criticism of metaphysics as such, and this is doubtless one of its many sub-meanings. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 77} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad OZ$$ \bigskip\par\noindent \centerline{\stnbf THE SUBLIME AND SUPREME SEPTENARY} \centerline{\stnbf IN ITS MATURE MAGICAL MANIFESTATION} \centerline{\stnbf THROUGH MATTER: AS IT IS WRITTEN: AN} \centerline{\stnbf HE-GOAT ALSO} \medskip\par\noindent \centerline{Laylah.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($o\zeta$)} \bigskip\par 77 is the number of Laylah (LAILAH), to whom this chapter is wholly devoted. \par The first section of the title is an analysis of 77 considered as a mystic number. \par 7, the septenary; 11, the magical number; 77, the manifestation, therefore, of the septenary. \par Through matter, because 77 is written in Hebrew Ayin Zayin (OZ), and He-Goat, the symbol of matter, Capricornus, 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. \par 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." \par The text need no comment, but it will be noticed that it is much shorter that the title. \par 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. \par 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. \par 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). \vfill\eject\bigskip\par\noindent \centerline{\stnbf 78} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad OH$$ \bigskip\par\noindent \centerline{\stnbf WHEEL AND---WOA!} \bigskip\par\noindent \centerline{The Great Wheel of Samsara.} \centerline{The Wheel of the Law [Dharma].} \centerline{The Wheel of the Taro.} \centerline{The Wheel of the Heavens.} \centerline{The Wheel of Life.} \centerline{All these Wheels be one; yet of all these the Wheel of} \centerline{the TARO alone avails thee consciously.} \centerline{Meditate long and broad and deep, O man, upon this} \centerline{Wheel, revolving it in thy mind} \centerline{Be this thy task, to see how each card springs} \centerline{necessarily from each other card, even in due order} \centerline{from The Fool unto The Ten of Coins.} \centerline{Then, when thou know'st the Wheel of Destiny} \centerline{complete, mayst thou perceive THAT Will which} \centerline{moved it first. [There is no first or last.]} \centerline{And lo! thou art past through the Abyss.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($o\eta$)} \bigskip\par The number of this chapter is that of the cards of the Tarot. \par 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! \par 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. \par 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. \par In the penultimate paragraph the bracketed passage reminds the student that the universe is not to be contemplated as a phenomenon in time. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 79} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad O\Theta$$ \bigskip\par\noindent \centerline{\stnbf THE BAL BULLIER} \bigskip\par\noindent \centerline{Some men look into their minds into their memories,} \centerline{and find naught but pain and shame.} \centerline{These then proclaim ``The Good Law" unto mankind.} \centerline{These preach renunciation, ``virtue", cowardice in} \centerline{every form.} \centerline{These whine eternally.} \centerline{Smug, toothless, hairless Coote, debauch-emascu-} \centerline{lated Buddha, come ye to me? I have a trick to} \centerline{make you silent, O ye foamers-at-the mouth!} \centerline{Nature {\twlit is} wasteful; but how well She can afford it!} \centerline{Nature {\twlit is} false; but I'm a bit of a liar myself.} \centerline{Nature {\twlit is} useless; but then how beautiful she is!} \centerline{Nature {\twlit is} cruel; but I too am a Sadist.} \centerline{The game goes on; it may have been too rough for} \centerline{Buddha, but it's (if anything) too dull for me.} \centerline{\twlit Viens, beau n$\acute e$gre! Donne-moi tes l$\grave e$vres encore!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($o\vartheta$)} \bigskip\par The title of this chapter is a place frequented by Frater P. until it became respectable. \par The chapter is a rebuke to those who can see nothing but sorrow and evil in the universe. \par 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. \par 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. \par 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. \par The word ``Sadist" is taken from the famous Marquis de Sade, who gave supreme literary form to the joys of torture. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 80} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Pi$$ \bigskip\par\noindent \centerline{\stnbf BLACKTHORN} \bigskip\par\noindent \centerline{The price of existence is eternal warfare.$^{39}$} \centerline{Speaking as an Irishman, I prefer to say: The price} \centerline{of eternal warfare is existence.} \centerline{And melancholy as existence is, the price is well} \centerline{worth paying.} \centerline{Is there is a Government? then I'm agin it! To Hell} \centerline{with the bloody English!} \centerline{``O FRATER PERDURABO, how unworthy are} \centerline{these sentiments!"} \centerline{``D'ye want a clip on the jaw?"$^{40}$} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\pi$)} \bigskip\par Frater P. continues the subject of Chapter 79. \par 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. \par ``New Thoughtist" is only Old Eunuch writ small. \par Paragraph 2 gives the very struggle for life, which disheartens modern thinkers, as a good enough reason for existence. \par Paragraph 5 expresses the sorrow of the modern thinker, and paragraph 6 Frater P.'s suggestion for replying to such critics. \bigskip\par\noindent \centerline{NOTES} \medskip\par\noindent (39) ISVD, the foundation scil. of the universe = 80 = P, the letter of Mars. \par\noindent (40) P also means ``a mouth". \vfill\eject\bigskip\par\noindent \centerline{\stnbf 81} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Pi A$$ \bigskip\par\noindent \centerline{\stnbf LOUIS LINGG} \bigskip\par\noindent \centerline{I am not an Anarchist in {\twlit your} sense of the word:} \centerline{your brain is too dense for any known explosive} \centerline{to affect it.} \centerline{I am not an Anarchist in your sense of the word:} \centerline{fancy a Policeman let loose on Society!} \centerline{While there exists the burgess, the hunting man, or} \centerline{any man with ideals less than Shelley's and self-} \centerline{discipline less than Loyola's---in short, any man} \centerline{who falls far short of MYSELF---I am against} \centerline{Anarchy, and for Feudalism.} \centerline{Every ``emancipator" has enslaved the free.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\pi\alpha$)} \bigskip\par The title is the name of one of the authors of the affair of the Haymarket, in Chicago. See Frank Harris, ``The Bomb". \par 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. \par 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 Englishmen into Slaves, obliged to report their movements to the government like so many ticket-of-leave men. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 82} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Pi B$$ \bigskip\par\noindent \centerline{\stnbf BORTSCH} \medskip\par\noindent \centerline{\twlbf Imperial Purple} \medskip\par\noindent \centerline{\twlbf A Punic War} \bigskip\par\noindent \centerline{Witch-moon that turnest all the streams to blood,} \centerline{I take this hazel rod, and stand, and swear} \centerline{An Oath---beneath this blasted Oak and bare} \centerline{That rears its agony above the flood} \centerline{Whose swollen mask mutters an atheist's prayer.} \centerline{What oath may stand the shock of this offence:} \centerline{``There is no I, no joy, no permanence"?} \medskip\par\noindent \centerline{Witch-moon of blood, eternal ebb and flow} \centerline{Of baffled birth, in death still lurks a change;} \centerline{And all the leopards in thy woods that range,} \centerline{And all the vampires in their boughs that glow,} \centerline{Brooding on blood-thirst---these are not so strange} \centerline{And fierce as life's unfailing shower. These die,} \centerline{Yet time rebears them through eternity.} \medskip\par\noindent \centerline{Hear then the Oath, with-moon of blood, dread} \centerline{moon!} \centerline{Let all thy stryges and thy ghouls attend!} \centerline{He that endureth even to the end} \centerline{Hath sworn that Love's own corpse shall lie at noon} \centerline{Even in the coffin of its hopes, and spend} \centerline{All the force won by its old woe and stress} \centerline{In now annihilating Nothingness.} \medskip\par\noindent \centerline{This chapter is called Imperial Purple} \centerline{and A Punic War.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\pi\beta$)} \bigskip\par The title of this chapter, and its two sub-titles, will need no explanation to readers of the classics. \par This poem, inspired by Jane Cheron, is as simple as it is elegant. \par The poet asks, in verse 1, How can we baffle the Three Characteristics? \par In verse 2, he shows that death is impotent against life. \par In verse 3, he offers the solution of the problem. \par This is, to accept things as they are, and to turn your whole energies to progress on the Path. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 83} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Pi\Gamma$$ \bigskip\par\noindent \centerline{\stnbf THE BLIND PIG$^{41}$} \bigskip\par\noindent \centerline{Many becomes two: two one: one Naught. What} \centerline{comes to Naught?} \centerline{What! shall the Adept give up his hermit life, and} \centerline{go eating and drinking and making merry?} \centerline{Ay! shall he not do so? he knows that the Many is} \centerline{Naught; and having Naught, enjoys that Naught} \centerline{even in the enjoyment of the Many.} \centerline{For when Naught becomes Absolute Naught, it} \centerline{becomes again the Many.} \centerline{Any this Many and this Naught are identical; they} \centerline{are not correlatives or phases of some one deeper} \centerline{Absence-of-Idea; they are not aspects of some} \centerline{further Light: they are They!} \centerline{Beware, O my brother, lest this chapter deceive} \centerline{thee!} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\pi\gamma$)} \bigskip\par The title of this chapter refers to the Greek number, PG being ``Pig" without an ``i". \par The subject of the chapter is consequently corollary to Chapters 79 and 80, the ethics of Adept life. \par 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. \par Paragraph 4. See berashith. \par Paragraph 5, takes things for what they are; give up interpreting, refining away, \par\noindent analysing. Be simple and lucid and radiant as Frater P. \par Paragraph 6. With this commentary there is no further danger, and the warning becomes superfluous. \bigskip\par\noindent \centerline{NOTE} \medskip\par\noindent (41) $\Pi\Gamma$ = PG = Pig without an I = Blind Pig. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 84} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Pi\Delta$$ \bigskip\par\noindent \centerline{\stnbf THE AVALANCHE} \bigskip\par\noindent \centerline{Only through devotion to FRATER PERDURABO} \centerline{may this book be understood.} \centerline{How much more then should He devote Himself to} \centerline{AIWASS for the understanding of the Holy Books} \centerline{of $\Theta E\Lambda HMA$?} \centerline{Yet must he labour underground eternally. The} \centerline{sun is not for him, nor the flowers, nor the voices} \centerline{of the birds; for he is past beyond all these. Yea,} \centerline{verily, oft-times he is weary; it is well that the} \centerline{weight of the Karma of the Infinite is with him.} \centerline{Therefore is he glad indeed; for he hath finished THE} \centerline{WORK; and the reward concerneth him no whit.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\pi\delta$)} \bigskip\par This continues the subject of Chapter 83. \par 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. \par It is the sun and its own weight that loosen it. \par So, also, is the act of the Adept. ``Delivered from the lust of result, he is every way perfect." \par Paragraphs 1 and 2. By ``devotion to Frater Perdurabo" 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. \par Paragraphs 3 and 4 are explained by the 13th Aethyr and the title. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 85} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Pi E$$ \bigskip\par\noindent \centerline{\stnbf BORBORYGMI} \bigskip\par\noindent \centerline{I distrust any thoughts uttered by any man whose} \centerline{health is not robust.} \centerline{All other thoughts are surely symptoms of disease.} \centerline{Yet these are often beautiful, and may be true within} \centerline{the circle of the conditions of the speaker.} \centerline{Any yet again! Do we not find that the most robust} \centerline{of men express no thoughts at all? They eat, drink,} \centerline{sleep, and copulate in silence.} \centerline{What better proof of the fact that all thought is} \centerline{dis-ease?} \centerline{We are Strassburg geese; the tastiness of our talk} \centerline{comes from the disorder of our bodies.} \centerline{We like it; this only proves that our tastes also are} \centerline{depraved and debauched by our disease.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\pi\varepsilon$)} \bigskip\par We now return to that series of chapters which started with Chapter 8 ($H$). \par The chapter is perfectly simple and needs no comment. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 86} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Pi F$$ \bigskip\par\noindent \centerline{\stnbf TAT} \bigskip\par\noindent \centerline{Ex nihilo N. I. H. I. L. fit.} \centerline{N. the Fire that twisteth itself and burneth like a} \centerline{scorpion.} \centerline{I, the unsullied ever-flowing water.} \centerline{H. the interpenetrating Spirit, without and within.} \centerline{Is not its name ABRAHADABRA?} \centerline{I. the unsullied ever-flowing air.} \centerline{L. the green fertile earth.} \centerline{Fierce are the Fires of the Universe, and on their} \centerline{daggers they hold aloft the bleeding heart of earth.} \centerline{Upon the earth lies water, sensuous and sleepy.} \centerline{Above the water hangs air; and above air, but also} \centerline{below fire---and in all---the fabric of all being} \centerline{woven on Its invisible design, is} \centerline{$AI\Theta HP$.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\pi F$)} \bigskip\par The number 86 refers to Elohim, the name of the elemental forces. \par The title is the Sanskrit for That, in its sense of ``The Existing". \par This chapter is an attempt to replace Elohim by a more satisfactory hieroglyph of the elements. \par 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.) \par 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. \par In paragraph 7 we turn to the so-called Jetziratic attribution of Pentagrammaton, that followed by Dr. Dee, and by the Hindus, Tibetans, 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 vegetation. \par Such is the globe; but all this is a mere strain in the aethyr, $AI\Theta HP$. Here is a new Pentagrammaton, presumably suitable for another analysis of the elements; but after a different manner. Alpha ($A$) is Air; Rho ($P$) 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 ($H$) being used to express ``the Mother" instead of Epsilon ($E$), 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 ($\Theta$), which was originally written as a point in a circle ($\bigodot$), the sublime hieroglyph of the Sun in the Macrocosm, and in the Microcosm of the Lingam in conjunction with the Yoni. \par This word $AI\Theta HP$ (Aethyr) is therefore a perfect hieroglyph of the Cosmos in terms of Gnostic Theology. \par 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. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 87} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Pi Z$$ \bigskip\par\noindent \centerline{\stnbf MANDARIN-MEALS} \bigskip\par\noindent \centerline{There is a dish of sharks' fins and of sea-slug, well set} \centerline{in birds' nests...oh!} \centerline{Also there is a souffle most exquisite of Chow-Chow.} \centerline{These did I devise.} \centerline{But I have never tasted anything to match the} \bigskip\bigskip\par\noindent %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % % % Here's one of them there missing characters. % % ---SubG % % % %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% \centerline{\ninerm [Sigil goes here]} \bigskip\bigskip\par\noindent \centerline{which she gave me before She went away.} \centerline{March 22, 1912. E. V.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\pi\zeta$)} \bigskip\par This chapter is technically one of the Laylah chapters. \par It means that, however great may be one's own achievements the gifts from on high are still better. \par The Sigil is taken from a Gnostic talisman, and refers to the Sacrament. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 88} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Pi H$$ \bigskip\par\noindent \centerline{\stnbf GOLD BRICKS} \bigskip\par\noindent \centerline{Teach us Your secret, Master! yap my Yahoos.} \centerline{Then for the hardness of their hearts, and for the} \centerline{softness of their heads, I taught them Magick.} \centerline{But...alas!} \centerline{Teach us Your real secret, Master! how to become} \centerline{invisible, how to acquire love, and oh! beyond all,} \centerline{how to make gold.} \centerline{But how much gold will you give me for the Secret} \centerline{of Infinite Riches?} \centerline{Then said the foremost and most foolish; Master, it} \centerline{is nothing; but here is an hundred thousand} \centerline{pounds.} \centerline{This did I deign to accept, and whispered in his ear} \centerline{this secret:} \centerline{A SUCKER IS BORN EVERY MINUTE.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\pi\eta$)} \bigskip\par The term ``gold bricks" is borrowed from American finance. \par The chapter is a setting of an old story. \par 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." \par The word ``sucker" is borrowed from American finance. \par The moral of the chapter is, that it is no good trying to teach people who need to be taught. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 89} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad \Pi\Theta$$ \bigskip\par\noindent \centerline{\stnbf UNPROFESSIONAL CONDUCT} \bigskip\par\noindent \centerline{I am annoyed about the number 89.} \centerline{I shall avenge myself by writing nothing in this} \centerline{chapter.} \centerline{That, too, is wise; for since I am annoyed, I could} \centerline{not write even a reasonably decent lie.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\pi\vartheta$)} \bigskip\par Frater P. had been annoyed by a scurvy doctor, the number of whose house was 89. \par He shows that his mind was completely poisoned in respect of that number by his allowing himself to be annoyed. \par (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. \par Also ``Silence" and ``Shut Up". \par The four meanings completely describe the chapter.) \vfill\eject\bigskip\par\noindent \centerline{\stnbf 90} \bigskip\par\noindent $$KE\Phi A\Lambda H\quad P$$ \bigskip\par\noindent \centerline{\stnbf STARLIGHT} \bigskip\par\noindent \centerline{Behold! I have lived many years, and I have travelled} \centerline{in every land that is under the dominion of the} \centerline{Sun, and I have sailed the seas from pole to pole.} \centerline{Now do I lift up my voice and testify that all is} \centerline{vanity on earth, except the love of a good woman,} \centerline{and that good woman LAYLAH. And I testify} \centerline{that in heaven all is vanity (for I have journeyed} \centerline{oft, and sojourned oft, in every heaven), except the} \centerline{love of OUR LADY BABALON. And I testify} \centerline{that beyond heaven and earth is the love of OUR} \centerline{LADY NUIT.} \centerline{And seeing that I am old and well stricken in years,} \centerline{and that my natural forces fail, therefore do I rise} \centerline{up in my throne and call upon THE END.} \centerline{For I am youth eternal and force infinite.} \centerline{And at THE END is SHE that was LAYLAH, and} \centerline{BABALON, and NUIT, being....} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\rho$)} \bigskip\par This chapter is a sort of final Confession of Faith. \par It is the unification of all symbols and all planes. \par The End is expressible. \vfill\eject\bigskip\par\noindent \centerline{\stnbf 91} $$KE\Phi A\Lambda H\quad PA$$ \bigskip\par\noindent \centerline{\stnbf THE HEIKLE} \bigskip\par\noindent \centerline{A. M. E. N.} \vfill\eject\bigskip\par\noindent \centerline{COMMENTARY ($\rho\alpha$)} \bigskip\par The ``Heikle" is to be distinguished from the ``Huckle", which latter is defined in the late Sir W.S. Gilbert's ``Prince Cherry-Top". \par 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). \par But its general nature is that of a certain minute whiteness, appearing at the extreme end of great blackness. \par 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. \par 91 is the numberation of Amen. \par 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. \bigskip\par\noindent \centerline{FINIS.} \medskip\par\noindent \centerline{CORONAT OPUS.} \vfill\eject\bigskip\par\noindent \centerline{\stnbf BOOKS BY ALEISTER CROWLEY} \medskip\par\noindent \centerline{Mentioned in the Commentary} \bigskip\par The Soldier and the Hunchback ! and ? The Eqx. I, i. \par Berashith. Coll. Works, II, 233. \par The Vision and The Voice (Liber 418). The Eqx., \par I, v. Reprint, Barstow, Cal., 1952, with Commentary. \par Liber VII (Liber Liberi vel Lapidis Lazuli). Out of print; some reprints available. \par Liber Legis. The Eqx., I, vii. \par The Book of Thoth (The Tarot). London, 1944. \par AHA! The Eqx., I, iii. \par The Temple of Solomon the King. The Eqx. \par Household Gods. Pallanza, 1912. \par Liber LXI vel Causae. The Eqx., III, i. \par Liber 500. Unpublished. \par The World's Tragedy. Paris, 1910. \par The Scorpion. The Eqx., I, vi. \par The God-Eater. London, 1903. \par Liber XVI. The Eqx., I, vi. \par 777, London 1909. Reprint with Commentary, London, 1955. \par Liber LXV. The Eqx., III, i. \par Liber O (Liber VI). The Eqx., I, ii. \par Konx Om Pax. London, 1907. \par Book 4, part III, same as Magick in Theory and Practice. Paris, 1929. \vfill\eject\bigskip\par\noindent \centerline{\stnbf PRO AND CON TENTS} \bigskip\par 1. The Sabbath of the Goat. \par 2. The Cry of the Hawk. \par 3. The Oyster. \par 4. Peaches. \par 5. The Battle of the Ants. \par 6. Caviar. \par 7. The Dinosaurs. \par 8. Steeped Horsehair. \par 9. The Branks. \par 10. Windlestraws. \par 11. The Glow-Worm. \par 12. The Dragon-Flies. \par 13. Pilgrim-Talk. \par 14. Onion-Peelings. \par 15. The Gun-Barrel. \par 16. The Stag-Beetle. \par 17. The Swan. \par 18. Dewdrops. \par 19. The Leopard and the Deer. \par 20. Samson. \par 21. The Blind Webster. \par 22. The Despot. \par 23. Skidoo! \par 24. The Hawk and the Blindworm. \par 25. THE STAR RUBY. \par 26. The Elephant and the Tortoise. \par 27. The Sorcerer. \par 28. The Pole-Star. \par 29. The Southern Cross. \par 30. John-a-Dreams. \par 31. The Garotte. \par 32. The Mountaineer. \par 33. BAPHOMET. \par 34. The Smoking Dog. \par 35. Venus of Milo. \par 36. THE STAR SAPPHIRE. \par 37. Dragons. \par 38. Lambskin. \par 39. The Looby. \par 40. The HIMOG. \par 41. Corn Beef Hash. \par 42. Dust-Devils. \par 43. Mulberry Tops. \par 44. THE MASS OF THE PHOENIX. \par 45. Chinese Music. \par 46. Buttons and Rosettes. \par 47. Windmill-Words. \par 48. Mome Raths. \par 49. WARATAH-BLOSSOMS. \par 50. The Vigil of St. Hubert. \par 51. Terrier Work. \par 52. The Bull-Baiting. \par 53. The Dowser. \par 54. Eaves-Droppings. \par 55. The Drooping Sunflower. \par 56. Trouble with Twins. \par 57. The Duck-Billed Platypus. \par 58. Haggai-Howlings. \par 59. The Tailess Monkey. \par 60. The Wound of Amfortas. \par 61. The Fool's Knot. \par 62. Twig? \par 63. Margery Daw. \par 64. Constancy. \par 65. Sic Transeat --- \par 66. The Praying Mantis. \par 67. Sodom-Apples. \par 68. Manna. \par 69. The Way to Succeed---and the Way to Suck Eggs! \par 70. Broomstick-Babblings. \par 71. King's College Chapel. \par 72. Hashed Pheasant. \par 73. The Devil, the Ostrich, and the Orphan Child. \par 74. Carey Street. \par 75. Plover's Eggs. \par 76. Phaeton. \par 77. THE SUBLIME AND SUPREME SEPTENARY IN ITS MATURE MAGICAL MANIFESTATION THROUGH MATTER: AS IT IS WRITTEN: AN HE-GOAT ALSO. \par 78. Wheel and---Woa! \par 79. The Bal Bullier. \par 80. Blackthorn. \par 81. Louis Lingg. \par 82. Bortsch: also Imperial Purple (and A PUNIC WAR). \par 83. The Blind Pig. \par 84. The Avalanche. \par 85. Borborygmi. \par 86. TAT. \par 87. Mandarin-Meals. \par 88. Gold Bricks. \par 89. Unprofessional Conduct. \par 90. Starlight. \par 91. The Heikle. \vfill\eject\end