(OPPOSITE: Photo of FRATER PERDURABO on his ass.)
                       COMMENTARY (Title Page)

       The number of the book is 333, as implying dis-
     persion, so as to correspond with the title, "Breaks"
     and "Lies".
       However, the "one thought is itself untrue", and
     therefore its falsifications are relatively true.
       This book therefore consists of statements as nearly
     true as is possible to human language.
       The verse from Tennyson is inserted partly because
     of the pun on the word "break"; partly because of the
     reference to the meaning of this title page, as explained
     above; partly because it is intensely amusing for 
     Crowley to quote Tennyson.
       There is no joke or subtle meaning in the publisher's


      THE BOOK OF LIES, first published in London
    in 1913, Aleister Crowley's little master work, has
    long been out of print.  Its re-issue with the author's
    own Commentary gives occasion for a few notes.  We
    have so much material by Crowley himself about this 
    book that we can do no better that quote some
    passages which we find scattered about in the un-
    published volumes of his "CONFESSIONS."  He
      "...None the less, I could point to some solid
    achievement on the large scale, although it is com-
    posed of more or less disconnected elements.  I refer
    to THE BOOK OF LIES.  In this there are 93 chapters:
    we count as a chapter the two pages filled re-
    respectively with a note of interrogation and a mark of
    exclamation.  The other chapters contain sometimes a
    single word, more frequently from a half-dozen to 
    twenty paragraphs.  The subject of each chapter is
    determined more or less definitely by the Qabalistic
    import of its number.  Thus Chapter 25 gives a revised
    ritual of the Pentagram; 72 is a rondel with the refrain
    ~Shemhamphorash', the Divine name of 72 letters;
    77 Laylah, whose name adds to that number; and 
    80, the number of the letter Pe, referred to Mars, a
    panegyric upon War.  Sometimes the text is serious
    and straightforward, sometimes its obscure oracles
    demand deep knowledge of the Qabalah for inter-
    prΗtion, 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 pro-
    found and comprehensive an exposition of my
    Φlosophy on every plane...."
      "...My association with Free Masonry was there-
    fore destined to be more fertile that almost any other
    study, and that in a way despite itself.  A word should
    be pertinent with regard to the question of secrecy.
    It has become difficult for me to take this matter
    very seriously.  Knowing what the secret actually is,
    I cannot attach much importance to artificial
    mysteries.  Again, though the secret itself is of such
    tremendous import, and though it is so simple that
    I could disclose it...in a short paragraph, I might
    do so without doing much harm.  For it cannot be used
    indiscriminately...I have found in practice that the
    secret of the O.T.O. cannot be used unworthily...."
      "It is interesting in this connection to recall how it
    came into my possession.  It had occurred to me to
    write a book  HE BOOK OF LIES, WHICH IS
    THOUGHT IS ITSELF UNTRUE. . . .'  One of 
    these chapters bothered me.  I could not write it.  I
    invoked Dionysus with particular fervour, but still 
    without success.  I went off in desperation to  hange
    my luck', by doing something entirely contrary to
    my inclinations.  In the midst of my disgust, the
    spirit came over me, and I scribbled the chapter
    down by the light of a farthing dip.. When I read it
    over, I was as discontented as before, but I stuck it
    into the book in a sort of anger at myself as a
    deliberate act of spite towards my readers.

      "Shortly after publication, the O.H.O. (Outer 
    Head of the O.T.O.) came to me.  (At that time I did
    not realise that there was anything in the O.T.O.
    beyond a convenient compendium of the more
    important truths of Free Masonry.)  He said that since
    I was acquainted with the supreme secret of the
    Order, I must be allowed the IX {degree} and obligated in
    regard to it.  I protested that I knew no such secret.
    He said  ut you have printed it in the plainest
    language'.  I said that I could not have done so
    because I did not know it.  He went to the book-
    shelves; taking out a copy of THE BOOK OF LIES, he
    pointed to a passage in the despised chapter.  It 
    instantly flashed upon me.  The entire symbolism not
    only of Free Masonry but of many other traditions 
    blazed upon my spiritual vision.  From that moment
    the O.T.O. assumed its proper importance in my
    mind.  I understood that I held in my hands the key
    to the future progress of humanity...."
      The Commentary was written by Crowley prob-
    ably around 1921.  The student will find it very
    helpful for the light it throws on many of its passages.

                                       The Editors

    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                             ?                            *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                             !                            *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    *                                                          *
    <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; &Eta;
&Omicron;&Upsilon;&Kappa; &Epsilon;&Sigma;&Tau;&Iota;
&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta; &Omicron;!;</font></b> (1)

                   The Ante Primal Triad which is
                             Nothing is.
                             Nothing Becomes.
                             Nothing is not.

                    The First Triad which is GOD
                                I AM.
                          I utter The Word.
                          I hear The Word.

                              The Abyss
                   The Word is broken up.
                   There is Knowledge.
                   Knowledge is Relation.
                   These fragments are Creation.
                   The broken manifests Light. (2)

                    The Second Triad which is GOD
          GOD the Father and Mother is concealed in Genera-
          GOD is concealed in the whirling energy of Nature.
          GOD is manifest in gathering: harmony: considera-
              tion: the Mirror of the Sun and of the Heart.

                           The Third Triad
                    Bearing: preparing.
                    Wavering: flowing: flashing.
                    Stability: begetting.

                         The Tenth Emanation
                    The world.

           COMMENTARY (The Chapter that is not a Chapter)
      This chapter, numbered 0, corresponds to the Negative, 
    which is before Kether in the Qabalistic system.
      The notes of interrogation and exclamation on the previous
    pages are the other two veils.
      The meaning of these symbols is fully explained in "The
    Soldier and the Hunchback".
      This chapter begins by the letter O, followed by a mark of
    exclamation; its reference to the theogony of "Liber Legis" is
    explained in the note, but it also refers to KTEIS PHALLOS
    and SPERMA, and is the exclamation of wonder or ecstasy,
    which is the ultimate nature of things.

      (1) Silence. Nuit, O; Hadit; Ra-Hoor-Khuit, I.

                 COMMENTARY (The Ante Primal Triad)
      This is the negative Trinity; its three statements are, in an
    ultimate sense, identical. They harmonise Being, Becoming,
    Not-Being, the three possible modes of conceiving the universe.
      The statement, Nothing is Not , technically equivalent to
    Something Is, is fully explained in the essay called Berashith.
      The rest of the chapter follows the Sephirotic system of the
    Qabalah, and constitutes a sort of quintessential comment upon
    that system.
      Those familiar with that system will recognise Kether,
    Chokmah, Binah, in the First Triad; Daath, in the Abyss; Chesed,
    Geburah, Tiphareth, in the Second Triad; Netzach, Hod and
    Yesod in the Third Triad, and Malkuth in the Tenth Emanation.
      It will be noticed that this cosmogony is very complete; the
    manifestation even of God does not appear until Tiphareth; and
    the universe itself not until Malkuth.
      The chapter many therefore be considered as the most complete
    treatise on existence ever written.

      (2) The Unbroken, absorbing all, is called Darkness.


                                  <font size=+2><b>1</font></b>

                <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;

                       THE SABBATH OF THE GOAT

               O! the heart of N.O.X. the Night of Pan.
               <font size=+1><b>&Pi;&Alpha;&Nu;</font></b>: Duality: Energy:
               Death: Begetting: the supporters of O!
               To beget is to die; to die is to beget.
               Cast the Seed into the Field of Night.
               Life and Death are two names of A.
               Kill thyself.
               Neither of these alone is enough.


                         COMMENTARY (<font size=+1><b>&Alpha;</font></b>)

      The shape of the figure I suggests the Phallus; this
    chapter is therefore called the Sabbath of the Goat, the
    Witches' Sabbath, in which the Phallus is adored.
      The chapter begins with a repetition of O! referred
    to in the previous chapter.  It is explained that this triad
    lives in Night, the Night of Pan, which is mystically
    called N.O.X., and this O is identified with the O in
    this word.  N is the Tarot symbol, Death; and the X
    or Cross is the sign of the Phallus.  For a fuller com-
    mentary on Nox, see Liber VII, Chapter I.
      Nox adds to 210, which symbolises the reduction of
    duality to unity, and thence to negativity, and is thus
    a hieroglyph of the Great Work.
      The word Pan is then explained, <font size=+1><b>&Pi;</font></b>, the
letter of 
    Mars, is a hieroglyph of two pillars, and therefore
    suggest duality; A, by its shape, is the pentagram, 
    energy, and N, by its Tarot attribution, is death.
      Nox is then further explained, and it is shown that
    the ultimate Trinity, O!, is supported, or fed, by the
    process of death and begetting, which are the laws of
    the universe.
      The identity of these two is then explained.
      The Student is then charged to understand the
    spiritual importance of this physical procession in
    line 5.
      It is then asserted that the ultimate letter A has two
    names, or phases, Life and Death.
      Line 7 balances line 5.  It will be notice that the
    phraseology of these two lines is so conceived that the
    one contains the other more than itself.
      Line 8 emphasises the importance of performing 

                                  <font size=+2><b>2</font></b>

                  <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Eta;

                         THE CRY OF THE HAWK

           Hoor hath a secret fourfold name: it is Do What
            Thou Wilt.(3)
           Four Words: Naught-One-Many-All.
                       Thy Name is holy.
                       Thy Kingdom is come.
                       Thy Will is done.
                       Here is the Bread.
                       Here is the Blood.
             Bring us through Temptation!
             Deliver us from Good and Evil!
           That Mine as Thine be the Crown of the Kingdom,
             even now.
           These ten words are four, the Name of the One.

                         COMMENTARY (<font size=+1><b>&Beta;</font></b>)

      The "Hawk" referred to is Horus.
      The chapter begins with a comment on Liber Legis
    III, 49.
      Those four words, Do What Thou Wilt, are also 
    identified with the four possible modes of conceiving the
    universe; Horus unites these.
      Follows a version of the "Lord's Prayer", suitable
    to Horus.  Compare this with the version in Chapter 44.
    There are ten sections in this prayer, and, as the prayer 
    is attributed to Horus, they are called four, as above
    explained; but it is only the name of Horus which is
    fourfold; He himself is One.
      This may be compared with the Qabalistic doctrine
    of the Ten Se&Phi;roth as an expression of Tetra-
    grammaton (1 plus 2 plus 3 plus 4 = 10).
      It is now seen that this Hawk is not Solar, but
    Mercurial; hence the words, the Cry of the Hawk, the 
    essential part of Mercury being his Voice; and the 
    number of the chapter, B, which is Beth the letter of
    Mercury, the Magus of the Tarot, who has four
    weapons, and it must be remembered that this card is 
    numbered 1, again connecting all these symbols with 
    the Phallus.
      The essential weapon of Mercury is the Caduceus.

      (3) Fourteen letters. Quid Voles Illud Fac. Q.V.I.F. 196=14^2.

                                  <font size=+2><b>3</font></b>

              <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                              THE OYSTER

    The Brothers of A&there4;A&there4; are one with the Mother of
      the Child.(4)
    The Many is as adorable to the One as the One is to
      the Many.  This is the Love of These; creation-
      parturition is the Bliss of the One; coition-
      dissolution is the Bliss of the Many.
    The All, thus interwoven of These, is Bliss.
    Naught is beyond Bliss.
    The Man delights in uniting with the Woman; the
      Woman in parting from the Child.
    The Brothers of A&there4;A&there4; are Women: the Aspirants
      to A&there4;A&there4; are Men.

                         COMMENTARY (<font size=+1><b>&Gamma;</font></b>)

      Gimel is the High Priestess of the Tarot.  This 
    chapter gives the initiated feminine point of view; it is
    therefore called the Oyster, a symbol of the Yoni.  In
    Equinox X, The Temple of Solomon the King, it is
    explained how Masters of the Temple, or Brothers of
    A&there4;A&there4; have changed the formula of their progress.
    These two formulae, Solve et Coagula, are now ex-
    plained, and the universe is exhibited as the interplay
    between these two.  This also explains the statement in
    Liber Legis I, 28-30.

      (4) They cause all men to worship it.

                                  <font size=+2><b>4</font></b>

              <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    Soft and hollow, how thou dost overcome the hard
      and full!
    It dies, it gives itself; to Thee is the fruit!
    Be thou the Bride; thou shalt be the Mother here-
    To all impressions thus.  Let them not overcome thee;
      yet let them breed within thee.  The least of the
      impressions, come to its perfection, is Pan.
    Receive a thousand lovers; thou shalt bear but One
    This child shall be the heir of Fate the Father.

                         COMMENTARY (<font size=+1><b>&Delta;</font></b>)

      Daleth is the Empress of the Tarot, the letter of 
    Venus, and the title, Peaches, again refers to the Yoni.
      The chapter is a counsel to accept all impressions;
    it is the formula of the Scarlet woman; but no impression
    must be allowed to dominate you, only to fructify you;
    just as the artist, seeing an object, does not worship it,
    but breeds a masterpiece from it.  This process is 
    exhibited as one aspect of the Great Work.  The last 
    two paragraphs may have some reference to the 13th
    Aethyr (see The Vision and The Voice).

                                  <font size=+2><b>5</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                        THE BATTLE OF THE ANTS

          That is not which is.
          The only Word is Silence.
          The only Meaning of that Word is not.
          Thoughts are false.
          Fatherhood is unity disguised as duality.
          Peace implies war.
          Power implies war.
          Harmony implies war.
          Victory implies war.
          Glory implies war.
          Foundation implies war.
          Alas!  for the Kingdom wherein all these are at war.

                        COMMENTARY (<font size=+1><b>&Epsilon;</font></b>)

      He is the letter of Aries, a Martial sign; while the
    title suggests war.  The ants are chosen as small busy
      Yet He, being a holy letter, raises the beginning of the
    chapter to a contemplation of the Pentagram, con-
    sidered as a glyph of the ultimate.
      In line 1, Being is identified with Not-Being.
      In line 2, Speech with Silence.
      In line 3, the Logos is declared as the Negative.
      Line 4 is another phrasing of the familiar Hindu
    statement, that that which can be thought is not true.
      In line 5, we come to an important statement, an
    adumbration of the most daring thesis in this book-
    Father and Son are not really two, but one; their unity
    being the Holy Ghost, the semen; the human form is a
    non-essential accretion of this quintessence.
      So far the chapter has followed the Se&Phi;roth from
    Kether to Chesed, and Chesed is united to the Supernal
    Triad by virtue of its Phallic nature; for not only is 
    Amoun a Phallic God, and Jupiter the Father of All,
    but 4 is Daleth, Venus, and Chesed refers to water,
    from which Venus sprang, and which is the symbol of
    the Mother in the Tetragrammaton.  See Chapter 0,
    "God the Father and Mother is concealed in genera-
      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
      The rest of the chapter therefor points out the duality,
    and therefore the imperfection, of all the lower Se&Phi;roth
    in their essence.

                                  <font size=+2><b>6</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    The Word was uttered: the One exploded into one
      thousand million worlds.
    Each world contained a thousand million spheres.
    Each sphere contained a thousand million planes.
    Each plane contained a thousand million stars.
    Each star contained a many thousand million things.
    Of these the reasoner took six, and, preening, said:
      This is the One and the All.
    These six the Adept harmonised, and said: This is the
      Heart of the One and the All.
    These six were destroyed by the Master of the 
      Temple; and he spake not.
    The Ash thereof was burnt up by the Magus into 
      The Word.
    Of all this did the Ipsissimus know Nothing.

                        COMMENTARY (<font size=+1><b>&Digamma;</font></b>)

      This chapter is presumably called Caviar because
    that substance is composed of many spheres.
      The account given of Creation is the same as that
    familiar to students of the Christian tradition, the
    Logos transforming the unity into the many.
      We then see what different classes of people do with 
    the many.
      The Rationalist takes the six Se&Phi;roth of Micro-
    prosopus in a crude state, and declares them to be the
    universe.  This folly is due to the pride of reason.
      The Adept concentrates the Microcosm in Tiphareth,
    recognising an Unity, even in the microcosm, but, qua
    Adept, he can go no further.
      The Master of the Temple destroys all these illusions,
    but remains silent.  See the description of his functions
    in the Equinox, Liber 418 and elsewhere.
      In the next grade, the Word is re-formulated, for the
    Magus in Chokmah, the Dyad, the Logos.
      The Ipsissimus, in the highest grade of the A&there4;A&there4;,
    is totally unconscious of this process, or, it might be
    better to say, he recognises it as Nothing, in that positive
    sense of the word, which is only intelligible in

                                  <font size=+2><b>7</font></b>

              <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                            THE DINOSAURS

    None are They whose number is Six:(5) else were they
      six indeed.
    Seven(6) are these Six that live not in the City of the 
      Pyramids, under the Night of Pan.
    There was Lao-tzu.
    There was Siddartha.
    There was Krishna.
    There was Tahuti.
    There was Mosheh.
    There was Dionysus.(7)
    There was Mahmud.
    But the Seventh men called PERDURABO; for 
      enduring unto The End, at The End was Naught
      to endure. (8)

                         COMMENTARY (<font size=+1><b>&Zeta;</font></b>)

      This chapter gives a list of those special messengers
    of the Infinite who initiate periods.  they are called
    Dinosaurs because of their seeming to be terrible
    devouring creatures.  They are Masters of the Temple,
    for their number is 6 (1 plus 2 plus 3), the mystic
    number of Binah; but they are called "None", because
    they have attained.  If it were not so, they would be
    called "six" in its bad sense of mere intellect.
      They are called Seven, although they are Eight,
    because Lao-tzu counts as nought, owing to the nature
    of his doctrine.  The reference to their "living not" is
    to be found in Liber 418.
      The word "Perdurabo" means "I will endure unto
    the end".  The allusion is explained in the note.
      Siddartha, or Gotama, was the name of the last
      Krishna was the principal incarnation of the Indian
    Vishnu, the preserver, the principal expounder of 
      Tahuti, or Thoth, the Egyptian God of Wisdom.
      Mosheh, Moses, the founder of the Hebrew system.
      Dionysus, probably an ecstatic from the East.
      Mahmud, Mohammed.
      All these were men; their Godhead is the result of

      (5) Masters of the Temple, whose grade has the
    mystic number 6 (= 1 + 2 + 3).
      (6) These are not eight, as apparent; for Lao-tzu
    counts as 0.
      (7) The legend of "Christ" is only a corruption and
    perversion of other legends.  Especially of Dionysus:
    compare the account of Christ before Herod/Pilate in
    the gospels, and of Dionysus before Pentheus in 
    "The Baccae".
      (8) O, the last letter of Perdurabo, is Naught.

                                  <font size=+2><b>8</font></b>

                 <font size=+1><b>&Kappa;&Epsilon;&Alpha;&Lambda;&Eta;

                          STEEPED HORSEHAIR
    Mind is a disease of semen. 
    All that a man is or may be is hidden therein.
    Bodily functions are parts of the machine; silent, 
      unless in dis-ease.
    But mind, never at ease, creaketh "I".
    This I persisteth not, posteth not through genera-
      tions, changeth momently, finally is dead.
    Therefore is man only himself when lost to himself
      in The Charioting.

                          COMMENTARY (<font size=+1><b>&Eta;</font></b>)

      Cheth is the Chariot in the Tarot.  The Charioteer is
    the bearer of the Holy Grail.  All this should be studied
    in Liber 418, the 12th Aethyr.
      The chapter is called "Steeped Horsehair" because 
    of the mediaeval tradition that by steeping horsehair
    a snake is produced, and the snake is the hieroply&Phi;c
    representation of semen, particularly in Gnostic and 
    Egyptian emblems.
      The meaning of the chapter is quite clear; the whole
    race-consciousness, that which is omnipotent, omnis-
    cient, omnipresent, is hidden therein.
      Therefore, except in the case of an Adept, man only
    rises to a glimmer of the universal consciousness, while,
    in the orgasm, the mind is blotted out.

                                  <font size=+2><b>9</font></b>

                 <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Eta;

                              THE BRANKS

    Being is the Noun; Form is the adjective.
    Matter is the Noun; Motion is the Verb.
    Wherefore hath Being clothed itself with Form?
    Wherefore hath Matter manifested itself in Motion?
    Answer not, O silent one!  For THERE is no "where-
      fore", no "because".
    The name of THAT is not known; the Pronoun
      interprets, that is , misinterprets, It.
    Time and Space are Adverbs.
    Duality begat the Conjunction.
    The Conditioned is Father of the Preposition.
    The Article also marketh Division; but the Inter-
      jeciton is the sound that endeth in the Silence.
    Destroy therefore the Eight Parts of Speech; the
      Ninth is nigh unto Truth.
    This also must be destroyed before thou enterest 
      into The Silence.

                         COMMENTARY (<font size=+1><b>&Theta;</font></b>)

      Teth is the Tarot trump, Strength, in which a woman
    is represented closing the mouth of a lion.
      This chapter is called "The Branks", an even more
    powerful symbol, for it is the Scottish, and only known,
    apparatus for closing the mouth of a woman.
      The chapter is formally an attack upon the parts of
    speech, the interjection, the meaningless utterance of
    ecstasy, being the only thing worth saying; yet even this
    is to be regarded as a lapse.
      "Aum" represents the entering into the silence, as 
    will observed upon pronouncing it.

                                  <font size=+2><b>10</font></b>

              <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    The Abyss of Hallucinations has Law and Reason;
      but in Truth there is no bond between the Toys of
      the Gods.
    This Reason and Law is the Bond of the Great Lie.
    Truth! Truth! Truth! crieth the Lord of the Abyss
      of Hallucinations.
    There is no silence in that Abyss: for all that men
      call Silence is Its Speech.
    This Abyss is also called "Hell", and "The Many".
      Its name is "Consciousness", and "The Universe",
      among men.
    But THAT which neither is silent, nor speaks, re-
      joices therein.

                         COMMENTARY (<font size=+1><b>&Iota;</font></b>)

      There is no apparent connection between the number
    of this chapter and its subject.
      It does, however, refer to the key of the Tarot called
    The Hermit, which represents him as cloaked.
      Jod is the concealed Phallus as opposed to &Tau;, the
    extended Phallus.  This chapter should be studied in
    the light of what is said in "Aha!" and in the Temple
    of Solomon the King about the reason.
      The universe is insane, the law of cause and effect
    is an illusion, or so it appears in the Abyss, which is
    thus identified with consciousness, the many, and both;
    but within this is a secret unity which rejoices; this
    unit being far beyond any conception.

                                  <font size=+2><b>11</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                            THE GLOW-WORM

    Concerning the Holy Three-in-Naught.
    Nuit, Hadit, Ra-Hoor-Khuit, are only to be under-
      stood by the Master of the Temple.
    They are above The Abyss, and contain all con-
      tradiction in themselves.
    Below them is a seeming duality of Chaos and
      Babalon; these are called Father and Mother, but
      it is not so.  They are called Brother and Sister,
      but it is not so.  They are called Husband and 
      Wife, but it is not so.
    The reflection of All is Pan: the Night of Pan is the
      Annihilation of the All.
    Cast down through The Abyss is the Light, the Rosy
      Cross, the rapture of Union that destroys, that is
      The Way.  The Rosy Cross is the Ambassador of Pan.
    How infinite is the distance form This to That! Yet
      All is Here and Now.  Nor is there any there or Then;
      for all that is, what is it but a manifestation, that is,
      a part, that is, a falsehood, of THAT which is not?
    Yet THAT which is not neither is nor is not That 
      which is!
    Identity is perfect; therefore the w of Identity is
      but a lie.  For there is no subject, and there is no
      predicate; nor is there the contradictory of either
      of these things.
    Holy, Holy, Holy are these Truths that I utter,
      knowing them to be but falsehoods, broken mirrors,
      troubled waters; hide me, O our Lady, in Thy
      Womb! for I may not endure the rapture.
    In this utterance of falsehood upon falsehood, whose 
      contradictories are also false, it seems as if That
      which I uttered not were true.
    Blessed, unutterably blessed, is this last of the
      illusions; let me play the man, and thrust it from 
      me!  Amen.

                      COMMENTARY (<font size=+1><b>&Iota;

      "The Glow-Worm" may perhaps be translated as
    "a little light in the darkness", though there may be a
    subtle reference to the nature of that light.
      Eleven is the great number of Magick, and this
    chapter indicates a supreme magical method; but it is
    really called eleven, because of Liber Legis, I, 60.
      The first part of the chapter describes the universe
    in its highest sense, down to Tiphareth; it is the new
    and perfect cosmogony of Liber Legis.
      Chaos and Babalon are Chokmah and Binah, but
    they are really one; the essential unity of the supernal
    Triad is here insisted upon.
      Pan is a generic name, including this whole system
    of its manifested side.  Those which are above the Abyss
    are therefore said to live in the Night of Pan; they are
    only reached by the annihilation of the All.
      Thus, the Master of the Temple lives in the Night of
      Now, below the Abyss, the manifested part of the
    Master of the temple, also reaches Samadhi, as the
    way of Annihilation.
      Paragraph 7 begins by a reflection produced by the
    preceding exposition.  This reflection is immediately
    contradicted, the author being a Master of the Temple.
    He thereupon enters into his Samadhi, and he piles
    contradiction upon contradiction, and thus a higher
    degree of rapture, with ever sentence, until his armoury
    is exhausted, and, with the word Amen, he enters the
    supreme state.

                                  <font size=+2><b>12</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;
&Iota; &Beta;</font></b>

                           THE DRAGON-FLIES

    IO is the cry of the lower as OI of the higher.
    In figures they are 1001;(9) in letters they are Joy.(10)
    For when all is equilibrated, when all is beheld from
      without all, there is joy, joy, joy that is but one
      facet of a diamond, every other facet whereof is
      more joyful than joy itself.

                       COMMENTARY (<font size=+1><b>&Iota;

      The Dragon-Flies were chosen as symbols of joy,
    because of the author's observation as a naturalist.
      Paragraph 1 mere repeats Chapter 4 in quintessence;
    1001, being 11 <font size=+1><b>&Sigma;</font></b> (1-13), is a symbol
of the complete
    unity manifested as the many, for <font size=+1><b>&Sigma;</font></b>
(1-13) gives the
    whole course of numbers from the simple unity of 1
    to the complex unity of 13, impregnated by the magical 11.
      I may add a further comment on the number 91.
    13 (1 plus 3) is a higher form of 4.  4 is Amoun, the
    God of generation, and 13 is 1, the Phallic unity.
    Daleth is the Yoni.  And 91 is AMN (Amen), a form
    of the Phallus made complete through the intervention
    of the Yoni.  This again connects with the IO and OI
    of paragraph 1, and of course IO is the rapture-cry of 
    the Greeks.
      The whole chapter is, again, a comment on Liber
    legis, 1, 28-30.

      (9) 1001 = 11 <font size=+1><b>&Sigma;</font></b>.  The Petals of the
      (10) JOY = 101, the Egg of Spirit in equilibrium
    between the &Pi;llars of the Temple.

                                  <font size=+2><b>13</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;


    O thou that settest out upon The Path, false is the
      Phantom that thou seekest.  When thou hast it
      thou shalt know all bitterness, thy teeth fixed in 
      the Sodom-Apple.
    Thus hast thou been lured along That Path, whose
      terror else had driven thee far away.
    O thou that stridest upon the middle of The Path, no
      phantoms mock thee.  For the stride's sake thou
    Thus art thou lured along That Path, whose fascina-
      tion else had driven thee far away.
    O thou that drawest toward the End of The Path,
      effort is no more.  Faster and faster dos thou fall;
      thy weariness is changed into Ineffable Rest.
    For there is not Thou upon That Path: thou hast 
      become The Way.

                      COMMENTARY (<font size=+1><b>&Iota;

      This chapter is perfectly clear to anyone who has
    studied the career of an Adept.
      The Sodom-Apple is an uneatable fruit found in the

                                  <font size=+2><b>14</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    The Universe is the Practical Joke of the General 
      at the Expense of the Particular, quoth FRATER
      PERDURABO, and laughed.
    But those disciples nearest to him wept, seeing the
      Universal Sorrow.
    Those next to them laughed, seeing the Universal
    Below these certain disciples wept.
    Then certain laughed.
    Others next wept.
    Others next laughed.
    Next others wept.
    Next others laughed.
    Last came those that wept because they could not
      see the Joke, and those that laughed lest they          
      should be thought not to see the Joke, and thought
      it safe to act like FRATER PERDURABO.
    But though FRATER PERDURABO laughed
      openly, He also at the same time wept secretly;
      and in Himself He neither laughed nor wept.
    Nor did He mean what He said.

                       COMMENTARY (<font

      The title, "Onion-Peelings", refers to the well-known
    incident in "Peer Gynt".
      The chapter resembles strongly Dupin's account of
    how he was able to win at the game of guessing odd or
    even.  (See Poe's tale of "The Purloined Letter".)
    But this is a more serious piece of psychology.  In one's
    advance towards a comprehension of the universe, one
    changes radically one's point of view; nearly always it
    amounts to a reversal.
      this is the cause of most religious controversies.
    Paragraph 1, however, is Frater Perdurabo's formula-
    tion of his perception of the Universal Joke, also
    described in Chapter 34.  All individual existence is
    tragic.  Perception of this fact is the essence of comedy.
    "Household Gods" is an attempt to write pure comedy.
    "The Bacchae" of Euripides is another.
      At the end of the chapter it is, however, seen that to
    the Master of the Temple the opposite perception occurs
    simultaneously, and that he himself is beyond both of
      And in the last paragraph it is shown that he realises
    the truth as beyond any statement of it.

                                  <font size=+2><b>15</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                            THE GUN-BARREL

    Mighty and erect is this Will of mine, this Pyramid
      of fire whose summit is lost in Heaven.  Upon it
      have I burned the corpse of my desires.
    Mighty and erect is this <font
size=+1><b>&Phi;&Alpha;&Lambda;&Lambda;&Omicron;&Sigma;</font></b> of my
Will.  The
      seed thereof is That which I have borne within me
      from Eternity; and it is lost within the Body of
      Our Lady of the Stars.
    I am not I; I am but an hollow tube to bring down
      Fire from Heaven.
    Mighty and marvellous is this Weakness, this 
      Heaven which draweth me into Her Womb, this
      Dome which hideth, which absorbeth, Me.
    This is The Night wherein I am lost, the Love
      through which I am no longer I.

                     COMMENTARY (<font

      The card 15 in the Tarot is "The Devil", the
    mediaeval blind for Pan.
      The title of the chapter refers to the Phallus, which 
    is here identified with the will.  The Greek word<font
    has the same number as <font
      This chapter is quite clear, but one my remark in
    the last paragraph a reference to the nature of Samadhi.
      As man loses his personality in physical love, so
    does the magician annihilate his divine personality in 
    that which is beyond.
      The formula of Samadhi is the same, from the 
    lowest to the highest.  The Rosy-Cross is the Universal
    Key.  But, as one proceeds, the Cross becomes greater,
    until it is the Ace, the Rose, until it is the Word.

                                  <font size=+2><b>16</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Alpha;&Lambda;&Eta;

                           THE STAG-BEETLE

    Death implies change and individuality if thou be
      THAT which hath no person, which is beyond the 
      changing, even beyond changelessness, what hast
      thou to do with death?
    The bird of individuality is ecstasy; so also is its
    In love the individuality is slain; who loves not love?
    Love death therefore, and long eagerly for it.
    Die Daily.

                      COMMENTARY (<font size=+1><b>&Iota;&Sigma;</font></b>)

      This seems a comment on the previous chapter; the
    Stag-Beetle is a reference the Kheph-ra, the Egyptian
    God of Midnight, who bears the Sun through the 
    Underworld; but it is called the Stag-Beetle to emphasise
    his horns.  Horns are the universal hieroglyph of energy,
    particularly of Phallic energy.
      The 16th key of the Tarot is "The Blasted Tower".
    In this chapter death is regarded as a form of marriage.
    Modern Greek peasants, in many cases, cling to Pagan
    belief, and suppose that in death they are united to the 
    Deity which they have cultivated during life.  This is "a
    consummation devoutly to be wished" (Shakespeare).
      In the last paragraph the Master urges his pupils to
    practise Samadhi every day.

                                  <font size=+2><b>17</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                             THE SWAN(11)

    There is a Swan whose name is Ecstasy: it wingeth
      from the Deserts of the North;it wingeth through
      the blue; it wingeth over the fields of rice; at its
      coming they push forth the green.
    In all the Universe this Swan alone is motionless; it
      seems to move, as the Sun seems to move; such
      is the weakness of our sight.
    O fool! criest thou?
    Amen. Motion is relative: there is Nothing that is
    Against this Swan I shot an arrow; the white breast
      poured forth blood.  Men smote me; then, per-
      ceiving that I was but a Pure Fool, they let me
    Thus and not otherwise I came to the Temple of the 

                       COMMENTARY (<font size=+1><b>&Iota;&Zeta;</font></b>)

      This Swan is Aum.  The chapter is inspired by 
    Frater P.'s memory of the wild swans he shot in the 
      In paragraphs 3 and 4 it is, however, recognised that
    even Aum is impermanent.  There is no meaning in the 
    word, stillness, so long as motion exists.
      In a boundless universe, one can always take any 
    one point, however mobile, and postulate it a a point
    at rest, calculating the motions of all other points
    relatively to it.
      The penultimate paragraph shows the relations of 
    the Adept to mankind.  Their hate and contempt are
    necessary steps to his acquisition of sovereignty over
      The story of the Gospel, and that of Parsifal, will
    occur to the mind.

      (11) This chapter must be read in connection with 
    Wagner's "Parsifal".

                                  <font size=+2><b>18</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    Verily, love is death, and death is life to come.
    Man returneth not again; the stream floweth not
      u&Phi;ll; the old life is no more; there is a new life
      that is not his.
    Yet that life is of his very essence; it is more He
      than all that he calls He.
    In the silence of a dewdrop is every tendency of his
      soul, and of his mind, and of his body; it is the
      Quintessence and the Elixir of his being.  Therein
      are the forces that made him and his father and his
      father's father before him.
    This is the Dew of Immortality.
    Let this go free, even as It will; thou art not its
      master, but the vehicle of It.

                       COMMENTARY (<font size=+1><b>&Iota;&Eta;</font></b>)

      The 18th key of the Tarot refers to the Moon, which
    was supposed to shed dew.  The appropriateness of the
    chapter title is obvious.
      The chapter must be read in connection with 
    Chapters 1 and 16.
      I the penultimate paragraph, Vindu is identified
    with Amrita, and in the last paragraph the disciple is
    charged to let it have its own way.  It has a will of its
    own, which is more in accordance with the Cosmic Will,
    than that of the man who is its guardian and servant.

                                  <font size=+2><b>19</font></b>
           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                       THE LEOPARD AND THE DEER

    The spots of the leopard are the sunlight in the
      glade; pursue thou the deer stealthily at thy
    The dappling of the deer is the sunlight in the glade;
      concealed from the leopard do thou feed at thy
    Resemble all that surroundeth thee; yet be Thyself
      -and take thy pleasure among the living.
    This is that which is written-Lurk!-in The Book
      of The Law.

                      COMMENTARY (<font size=+1><b>&Iota;&Theta;</font></b>)

      19 is the last Trump, "The Sun', which is the
    representative of god in the Macrocosm, as the Phallus
    is in the Microcosm.
      There is a certain universality and adaptability 
    among its secret power.  The chapter is taken from 
    Rudyard Kiplin's "Just So Stories".
      The Master urges his disciples to a certain holy
    stealth, a concealment of the real purpose of their lives;
    in this way making the best of both worlds.  This counsels
    a course of action hardly distinguishable from hypocrisy;
    but the distinction is obvious to any clear thinker,
    though not altogether so the Frater P.

                                  <font size=+2><b>20</font></b>

              <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    The Universe is in equilibrium; therefore He that is 
      without it, though his force be but a feather, can
      overturn the Universe. 
    Be not caught within that web, O child of Freedom!
      Be not entangled in the universal lie, O child of

                         COMMENTARY (<font size=+1><b>&Kappa;</font></b>)

      Samson, the Hebrew Hercules, is said in the legend
    to have pulled down the walls of a music-hall where he
    was engaged, "to make sport for the &Phi;listines",
    destroying them and himself.  Milton founds a poem on 
    this fable. 
      The first paragraph is a corollary of Newton's First
    Law of Motion.  The key to infinite power is to reach
    the Bornless Beyond.

                                  <font size=+2><b>21</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                          THE BLIND WEBSTER

    It is not necessary to understand; it is enough to 
    The god may be of clay: adore him; he becomes
    We ignore what created us; we adore what we create.
      Let us create nothing but GOD!
    That which causes us to create is our true father and
      mother; we create in our own image, which is theirs.
    Let us create therefore without fear; for we can 
      create nothing that is not GOD.

                      COMMENTARY (<font

      The 21st key of the Tarot is called "The Universe",
    and refers to the letter &Tau;, the Phallus in manifesta-
    tion; hence the title, "The Blind Webster".
      The universe is conceived as Buddhists, on the one
    hand, and Rationalists, on the other, would have us do;
    fatal, and without intelligence.  Even so, it may be 
    delightful to the creator.
      The moral of this chapter is, therefore, and exposition
    of the last paragraph of Chapter 18.
      It is the critical spirit which is the Devil, and gives
    rise to the appearance of evil.

                                  <font size=+2><b>22</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                              THE DESPOT

    The waiters of the best eating-houses mock the whole
      world; they estimate every client at his proper
    This I know certainly, because they always treat me
      with profound respect.  Thus they have flattered
      me into praising them thus publicly.
    Yet it is true; and they have this insight because
      they serve, and because they can have no personal
      interest in the affairs of those whom they serve.
    An absolute monarch would be absolutely wise and
    But no man is strong enough to have no interest.
      Therefore the best king would be Pure Chance.
    It is Pure Chance that rules the Universe; therefore,
      and only therefore, life is good.

                      COMMENTARY (<font size=+1><b>&Kappa;&Beta;</font></b>)

      Comment would only mar the supreme simplicity
    of this chapter.

                                  <font size=+2><b>23</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    What man is at ease in his Inn?
    Get out.
    Wide is the world and cold.
    Get out.
    Thou hast become an in-itiate.
    Get out.
    But thou canst not get out by the way thou camest
      in.  The Way out is THE WAY.
    Get out.
    For OUT is Love and Wisdom and Power.(12)
    Get OUT.
    If thou hast T already, first get UT.(13)
    Then get O.
    And so at last get OUT.


                      COMMENTARY (<font

      Both "23" and "Skidoo" are American words
    meaning "Get out".  This chapter describes the Great
    Work under the figure of a man ridding himself of all
    his accidents.
      He first leaves the life of comfort; then the world at
    large; and, lastly, even the initiates.
      In the fourth section is shown that there is no return 
    for one that has started on this path.
      The word OUT is then analysed, and treated as a
      Besides the explanation in the note, O is the Yoni;
    T, the Lingam; and U, the Hierophant; the 5th card
    of the Tarot, the Pentagram.  It is thus practically
    identical with IAO.
      The rest of the chapter is clear, for the note.

      (12) O = {character?}, "The Devil of the Sabbath".  U = 8,
    the Hierophant or Redeemer.  T = Strength, the Lion.
      (13) T, manhood, the sign of the cross or phallus.
    UT, the Holy Guardian Angel; UT, the first syllable
    of Udgita, see the Upanishads.  O, Nothing or Nuit.

                                  <font size=+2><b>24</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                      THE HAWK AND THE BLINDWORM

    This book would translate Beyond-Reason into the
      words of Reason.
    Explain thou snow to them of Andaman.
    The slaves of reason call this book Abuse-of-
      Language: they are right.
    Language was made for men to eat and drink, make
      love, do barter, die.  The wealth of a language con-
      sists in its Abstracts; the poorest tongues have
      wealth of Concretes.
    Therefore have Adepts praised silence; at least it
      does not mislead as speech does.
    Also, Speech is a symptom of Thought.
    Yet, silence is but the negative side of Truth; the 
      positive side is beyond even silence.
    Nevertheless, One True God crieth hriliu!
      And the laughter of the Death-rattle is akin.

                      COMMENTARY (<font

      The Hawk is the symbol of sight; the Blindworm, of 
    blindness.  Those who are under the dominion of reason
    are called blind.
      In the last paragraph is reasserted the doctrine of
    Chapters 1, 8, 16 and 18.
      For the meaning of the word hriliu consult Liber 418.

                                  <font size=+2><b>25</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                            THE STAR RUBY

    Facing East, in the centre, draw deep deep deep thy 
      breath, closing thy mouth with thy right fore-
      finger prest against thy lower lip.  Then dashing 
      down the hand with a great sweep back and out,
      expelling forcibly thy breath, cry: <font
      &Pi;&Alpha;&Nu;&Tau;&Omicron;-C? &Kappa;&Alpha;&Kappa;&Omicron;&Delta;
    With the same forefinger touch thy forehead, and
      say <font size=+1><b>C?-&Omicron;&Iota;</font></b>, thy member, and
say {&Omega;-&Phi;&Alpha;
                             &Lambda;&Lambda;&Epsilon;</font></b>,(14) thy
      right shoulder, and say <font
                                                    thy left
      shoulder, and say <font
                                 &Tau;&Omicron;-C?</font></b>; then clasp
      thine hands, locking the fingers, and cry <font
    Advance to the East.  Imagine strongly a Pentagram.
      aright, in thy forehead.  Drawing the hands to the
      eyes, fling it forth, making the sign of Horus, and
      roar {&Chi;-&Alpha;&Omicron;-C?}.  Retire thine hand in the sign of
      pa kraat.
    Go round to the North and repeat; but scream
    Go round to the West and repeat; but say <font
    Go round to the South and repeat; but bellow
      <font size=+1><b>Psi-&Upsilon;-&Chi;-&Eta;</font></b>.
    Completing the circle widdershins, retire to the 
      centre, and raise thy voice in the Paian, with these 
      words <font size=+1><b>&Iota;&Omicron; &Pi;&Alpha;&Nu;</font></b> with
the signs of N.O.X.
    Extend the arms in the form of a &Tau;, and say low
      but clear: <font size=+1><b>&Pi;&Rho;&Omicron; &Mu;&Omicron;&Upsilon;
      &Gamma;&Gamma;&Epsilon;-C? &Omicron;&Pi;&Iota;-C?-&Omega;
      &Iota; &Epsilon;&Pi;&Iota; &Delta;&Epsilon;&Xi;&Iota;&Alpha;
      &Epsilon;&Rho;&Alpha; &Delta;&Alpha;&Iota;&Mu;&Omicron;&Nu;&Epsilon;-
      C? &Phi;&Lambda;&Epsilon;&Gamma;&Epsilon;&Iota; &Gamma;&Alpha;&Rho;
      &Pi;&Epsilon;&Rho;&Iota; &Mu;&Omicron;&Upsilon; &Omicron; &Alpha;-C?-
      &Tau;&Eta;&Rho; &Tau;-&Omega;-&Nu; &Pi;&Epsilon;&Nu;&Tau;&Epsilon;
      &Alpha;&Iota; &Epsilon;&Nu; &Tau;&Eta;&Iota;
      &Iota; &Omicron; &Alpha;-C?-&Tau;&Eta;&Rho; &Tau;-&Omega;-&Nu;
    Repeat the Cross Qabalistic, as above, and end as 
      thou didst begin.

                     COMMENTARY (<font

      25 is the square of 5, and the Pentagram has the
    red colour of Geburah.
      The chapter is a new and more elaborate version of
    the Banishing Ritual of the Pentagram.
      It would be improper to comment further upon an
    official ritual of the A&there4;A&there4;

      (14) The secret sense of these words is to be sought in
    the numberation thereof.

                                  <font size=+2><b>26</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    The Absolute and the Conditioned together make
      The One Absolute.
    The Second, who is the Fourth, the Demiurge, whom
      all nations of Men call The First, is a lie grafted
      upon a lie, a lie multiplied by a lie.
    Fourfold is He, the Elephant upon whom the
      Universe is poised: but the carapace of the 
      Tortoise supports and covers all.
    This Tortoise is sixfold, the Holy Hexagram.(15)
    These six and four are ten, 10, the One manifested
      that returns into the Naught unmanifest.
    The All-Mighty, the All-Ruler, the All-Knower, the
      All-Father, adored by all men and by me
      abhorred, be thou accursed, be thou abolished, be
      thou annihilated, Amen!

                     COMMENTARY (<font

      The title of the chapter refers to the Hindu legend.
      The first paragraph should be read in connection
    with our previous remarks upon the number 91.
      The number of the chapter, 26, is that of Tetra-
    grammaton, the manifest creator, Jehovah.
      He is called the Second in relation to that which is
    above the Abyss, comprehended under the title of the
      But the vulgarians conceive of nothing beyond the
    creator, and therefore call him The First.
      He is really the Fourth, being in Chesed, and of
    course his nature is fourfold.  This Four is conceived
    of as the Dyad multiplied by the Dyad; falsehood con-
    firming falsehood.
      Paragraph 3 introduces a new conception; that of
    the square within the hexagram, the universe enclosed
    in the law of Lingam-Yoni.
      The penultimate paragraph shows the redemption of
    the universe by this law.
      The figure 10, like the work IO, again suggest
    Lingam-Yoni, besides the exclamation given in the 
      The last paragraph curses the universe thus un-
      The eleven initial A's in the last sentence are Magick
    Pentagrams, emphasising this curse.

      (15) In nature the Tortoise has 6 members at angels
    of 60 Degrees.

                                  <font size=+2><b>27</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                             THE SORCERER

    A Sorcerer by the power of his magick had subdued
      all things to himself.
    Would he travel?  He could fly through space more 
      swiftly than the stars.
    Would he eat, drink, and take his pleasure?  there
      was none that did not instantly obey his bidding.
    In the whole system of ten million times ten million
      spheres upon the two and twenty million planes he
      had his desire.
    And with all this he was but himself.

                      COMMENTARY (<font size=+1><b>&Kappa;&Zeta;</font></b>)

      This chapter gives the reverse of the medal; it is the
    contrast to Chapter 15.
      The Sorcerer is to be identified with The Brother of
    the Left Hand Path.

                                  <font size=+2><b>28</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                            THE POLE-STAR

    Love is all virtue, since the pleasure of love is but
      love, and the pain of love is but love.
    Love taketh no heed of that which is not and of that
      which is.
    Absence exalteth love, and presence exalteth love.
    Love moveth ever from height to height of ecstasy
      and faileth never.
    The wings of love droop not with time, nor slacken
      for life or for death.
    Love destroyeth self, uniting self with that which is
      not-self, so that Love breedeth All and None in
    Is it not so?...No?...
    Then thou art not lost in love; speak not of love.
    Love Alway Yieldeth: Love Alway Hardeneth.
    ..........May be: I write it but to write Her name.

                       COMMENTARY (<font size=+1><b>&Kappa;&Eta;</font></b>)

      This now introduces the principal character of this 
    book, Laylah, who is the ultimate feminine symbol, to
    be interpreted on all planes.
      But in this chapter, little hint is given of anything
    beyond physical love.  It is called the Pole-Star, because
    Laylah is the one object of devotion to which the author
    ever turns.
      Note the introduction of the name of the Beloved in 
    acrostic in line 15.

                                  <font size=+2><b>29</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                          THE SOUTHERN CROSS

    Love, I love you!  Night, night, cover us!  Thou art
      night, O my love; and there are no stars but thine
    Dark night, sweet night, so warm and yet so fresh,
      so scented yet so holy, cover me, cover me!
    Let me be no more!  Let me be Thine; let me be
      Thou; let me be neither Thou nor I; let there be
      love in night and night in love.
    N.O.X. the night of Pan; and Laylah, the night
      before His threshold!

                      COMMENTARY (<font

      Chapter 29 continues Chapter 28.
      Note that the word Laylah is the Arabic for "Night".
      The author begins to identify the Beloved with the
    N.O.X. previously spoken of.
      the chapter is called "The Southern Cross", because,
    on the physical plane, Laylah is an Australian.

                                  <font size=+2><b>30</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    Dreams are imperfections of sleep; even so is con-
      sciousness the imperfection of waking.
    Dreams are impurities in the circulation of the blood;
      even so is consciousness a disorder of life.
    Dreams are without proportion, without good
      sense, without truth; so also is consciousness.
    Awake from dream, the truth is known:(16) awake
      from waking, the Truth is-The Unknown.

                        COMMENTARY (<font size=+1><b>&Lambda;</font></b>)

      This chapter is to read in connection with Chapter 8,
    and also with those previous chapters in which the
    reason is attacked.
      The allusion in the title is obvious.
      This sum in proportion, dream: waking: : waking:
      Samadhi is a favourite analogy with Frater P.,
    who frequently employs it in his holy discourse.

      (16) I.e. the truth that he hath slept.

                                  <font size=+2><b>31</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                             THE GAROTTE

    IT moves from motion into rest, and rests from rest
      into motion.  These IT does alway, for time is not.
      So that IT does neither of these things.  IT does
      THAT one thing which we must express by two
      things neither of which possesses any rational
    Yet ITS doing, which is no-doing, is simple and yet 
      complex, is neither free nor necessary.
    For all these ideas express Relation; and IT, com-
      prehending all Relation in ITS simplicity, is out of 
      all Relation even with ITSELF. 
    All this is true and false; and it is true and false to
      say that it is true and false.
    Strain forth thine Intelligence, O man, O worthy
      one, O chosen of IT, to apprehend the discourse
      of THE MASTER; for thus thy reason shall at
      last break down, as the fetter is struck from a 
      slave's throat.

                     COMMENTARY (<font

      The number 31 refers to the Hebrew word LA, which 
    means "not".
      A new character is now introduce under the title of
    IT, I being the secret, and T being the manifested,
      This is, however, only one aspect of IT, which may
    perhaps be defined as the Ultimate Reality.
      IT is apparently a more exalted thing than THAT.
      This chapter should be compared with Chapter 11;
    that method of destroying the reason by formulating
    contradictions is definitely inculcated.
      The reason is situated in Daath, which corresponds
    the the throat in human anatomy.  Hence the title of the
    chapter, "The Garotte".
      The idea is that, by forcing the mind to follow, and
    as far as possible to realise, the language of Beyond
    the Abyss, the student will succeed in bringing his
    reason under control.
      As soon as the reason is vanquished, the garotte is
    removed; then the influence of the supernals (Kether,
    Chokmah, Binah), no longer inhibited by Daath, can
    descend upon Tiphareth, where the human will is 
    situated, and flood it with the ineffable light.

                                  <font size=+2><b>32</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                           THE MOUNTAINEER

    Consciousness is a symptom of disease.
    All that moves well moves without will.
    All skillfulness, all strain, all intention is contrary to
    Practise a thousand times, and it becomes difficult;
      a thousand thousand, and it becomes easy; a 
      thousand thousand times a thousand thousand,
      and it is no longer Thou that doeth it, but It that
      doeth itself through thee.  Not until then is that
      which is done well done.
    Thus spoke FRATER PERDURABO as he leapt
      from rock to rock of the moraine without ever
      casting his eyes upon the ground.

                      COMMENTARY (<font

      This title is a mere reference to the m&Eta;phor of the
    last paragraph of the chapter.
      Frater P., as is well known, is a mountaineer.
    This chapter should be read in conjunction with 
    Chapters 8 and 30.
      It is a practical instruction, the gist of which is
    easily to be apprehended by comparatively short practice
    of Mantra-Yoga.
      A mantra is not being properly said as long as the 
    man knows he is saying it.  The same applies to all other
    forms of Magick.

                                  <font size=+2><b>33</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    A black two-headed Eagle is GOD; even a Black
      Triangle is He.  In His claws He beareth a sword;
      yea, a sharp sword is held therein.
    This Eagle is burnt up in the Great Fire; yet not a
      feather is scorched.  This Eagle is swallowed up
      in the Great Sea; yet not a feather is wetted.  so
      flieth He in the air, and lighteth upon the earth at
      His pleasure.
      the Grand Master of the Temple; and of the GOD
      that is Ass-headed did he dare not speak.

                     COMMENTARY (<font

      33 is the number of the Last Degree of Masonry,
    which was conferred upon Frater P. in the year 1900
    of the vulgar era by Don Jesus de Medina-Sidonia in 
    the City of Mexico.
      Baphomet is the mysterious name of the God of the
      The Eagle described in paragraph 1 is that of the
      This Masonic symbol is, however, identified by
    Frater P. with a bird, which is master of the four
    elements, and therefore of the name Tetragrammaton.
      Jacobus Burgundus Molensis suffered martyrdom
    in the City of Paris in the year 1314 of the vulgar era.
      The secrets of his order were, however, not lost, and
    are still being communicated to the worthy by his
    successors, as is intimated by the last paragraph, which
    implies knowledge of a secret worship, of which the
    Grand Master did not speak.
      The Eagle may be identified, though not too closely,
    with the Hawk previously spoken of.
      It is perhaps the Sun, the exoteric object of worship
    of all sensible cults; it is not to be confused with other
    objects of the mystic aviary, such as the swan, phoenix,
    pelican, dove and so on.
      (17) His initials I.B.M. are the initials of the Three
    &Pi;llars of the Temple, and add to 52, 13x4, BN, the

                                  <font size=+2><b>34</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                         THE SMOKING DOG(18)

    Each act of man is the twist and double of an hare.
    Love and death are the greyhounds that course him.
    God bred the hounds and taketh His pleasure in the
    This is the Comedy of Pan, that man should think 
      he hunteth, while those hounds hunt him.
    This is the Tragedy of Man when facing Love and
      Death he turns to bay.  He is no more hare, but
    There are no other comedies or tragedies.
    Cease then to be the mockery of God; in savagery of
      love and death live thou and die!
    Thus shall His laughter be thrilled through with

                     COMMENTARY (<font

      The title is explained in the note.
      The chapter needs no explanation; it is a definite
    point of view of life, and recommends a course of action
    calculated to rob the creator of his cruel sport.

      (18) This chapter was written to clarify {&Chi;-&Epsilon;-psi-
                                            &Iota;-delta} of
    which it was the origin.  FRATER PERDURABO 
    perceived this truth, or rather the first half of it, comedy,
    at breakfast at "Au Chien qui Fume".

                                  <font size=+2><b>35</font></b>

         <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                            VENUS OF MILO

    Life is as ugly and necessary as the female body.
    Death is as beautiful and necessary as the male
    The soul is beyond male and female as it is beyond
      Life and Death.
    Even as the Lingam and the Yoni are but diverse
      developments of One Organ, so also are Life and
      Death but two phases of One State.  So also the
      Absolute and the Conditioned are but forms of
    What do I love?  There is no from, no being, to which
      I do not give myself wholly up.
    Take me, who will!

                    COMMENTARY (<font

      This chapter must be read in connection with 
    Chapters 1, 3, 4, 8, 15, 16, 18, 24, 28, 29.
      The last sentence of paragraph 4 also connects with 
    the first paragraph of Chapter 26.
      The title "Venus of Milo" is an argument in support
    of paragraphs 1 and 2, it being evident from this
    statement that the female body becomes beautiful in so
    far as it approximates to the male.
      The female is to be regarded as having been separated
    from the male, in order to reproduce the male in a 
    superior form, the absolute, and the conditions forming
    the one absolute.
      In the last two paragraphs there is a justification of
    a practice which might be called sacred prostitution.
      In the common practice of meditation the idea is to 
    reject all impressions, but here is an opposite practice,
    very much more difficult, in which all are accepted.
      This cannot be done at all unless one is capable of 
    making Dhyana at least on any conceivable thing, at
    a second's notice; otherwise, the practice would only
    be ordinary mind-wandering.

                                  <font size=+2><b>36</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                          THE STAR SAPPHIRE

    Let the Adept be armed with his Magick Rood [and
      provided with his Mystic Rose].
    In the centre, let him give the L.V.X. signs; or if
      he know them, if he will and dare do them, and
      can keep silent about them, the signs of N.O.X.
      being the signs of Puer, Vir, Puella, &Mu;lier.  Omit
      the sign I.R.
    Then let him advance to the East, and make the 
      Holy Hexagram, saying: PATER ET MATER
    Let him go round to the South, make the Holy
      Hexagram, and say: MATER ET FILIUS UNUS
    Let him go round to the West, make the Holy
      Hexagram, and say: FILIUS ET FILIA UNUS
    Let him go round to the North, make the Holy
      Hexagram, and then say: FILIA ET PATER
    Let him then return to the Centre, and so to The
      Centre of All [making the ROSY CROSS as he
      may know how] saying: ARARITA ARARITA
    In this the Signs shall be those of Set Triumphant
      and of Baphomet.  Also shall Set appear in the 
      Circle.  Let him drink of the Sacrament and let him
      communicate the same.]
    Then let him say: OMNIA IN DUOS: DUO IN 

    Let him then repeat the signs of L.V.X. but not the
      signs of N.O.X.; for it is not he that shall arise in
      the Sign of Isis Rejoicing.

                     COMMENTARY (<font

      The Star Sapphire corresponds with the Star-Ruby
    of Chapter 25; 36 being the square of 6, as 25 is of %.
      This chapter gives the real and perfect Ritual of the
      It would be improper to comment further upon an
    official ritual of the A&there4;A&there4;

                                  <font size=+2><b>37</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    Thought is the shadow of the eclipse of Luna.
    Samadhi is the shadow of the eclipse of Sol.
    The moon and the earth are the non-ego and the
      ego: the Sun is THAT.
    Both eclipses are darkness; both are exceeding rare;
      the Universe itself is Light.

                      COMMENTARY (<font

      Dragons are in the East supposed to cause eclipses
    by devouring the luminaries.
      There may be some significance in the chapter
    number, which is that of Jechidah the highest unity of
    the soul.
      In this chapter, the idea is given that all limitation
    and evil is an exceedingly rare accident; there can be
    no night in the whole of the Solar System, except in rare
    spots, where the shadow of a planet is cast by itself.
    It is a serious misfortune that we happen to live in a 
    tiny corner of the system, where the darkness reaches such
    a high figure as 50 per cent.
      The same is true of moral and spiritual conditions.

                                  <font size=+2><b>38</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    Cowan, skidoo!
    Swear to hele all.
    This is the mystery.
    Mind is the traitor.
    Slay mind.
    Let the corpse of mind lie unburied on the edge of
      the Great Sea!
    This is the mystery.
    Cowan, skidoo!

                      COMMENTARY (<font size=+1><b>&Lambda;&Eta;</font></b>)

      This chapter will be readily intelligible to E.A.
    Freemasons, and it cannot be explained to others.

                                  <font size=+2><b>39</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                              THE LOOBY

    Only loobies find excellence in these words.
    It is thinkable that A is not-A; to reverse this is but
      to revert to the normal.
    Yet by forcing the brain to accept propositions of 
      which one set is absurdity, the other truism, a
      new function of brain is established.
    Vague and mysterious and all indefinite are the
      contents of this new consciousness; yet they are
      somehow vital.  by use they become luminous.
    Unreason becomes Experience.
    This lifts the leaden-footed soul to the Experience 
      of THAT of which Reason is the blasphemy.
    But without the Experience these words are the 
      Lies of a Looby.
    Yet a Looby to thee, and a Booby to me, a Balassius
      Ruby to GOD, may be!

                     COMMENTARY (<font

      The word Looby occurs in folklore, and was supposed
    to be the author, at the time of writing this book, which
    he did when he was far from any standard works of
    reference, to connote partly "booby", partly "lout".
    It would thus be a similar word to "Parsifal".
      Paragraphs 2-6 explain the method that was given
    in Chapters 11 and 31.  This method, however, occurs
    throughout the book on numerous occasions, and even
    in the chapter itself it is employed in the last paragraphs.

                                  <font size=+2><b>40</font></b>

               <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                            THE HIMOG(19)

    A red rose absorbs all colours but red; red is therefore
      the one colour that it is not.
    This Law, Reason, Time, Space, all Limitation blinds
      us to the Truth.
    All that we know of Man, Nature, God, is just that
      which they are not; it is that which they throw off
      as repungnant.
    The HIMOG is only visible in so far as He is imperfect.
    Then are they all glorious who seem not to be glorious,
      as the HIMOG is All-glorious Within?
    It may be so.
    How then distinguish the inglorious and perfect
      HIMOG from the inglorious man of earth?
    Distinguish not!
    But thyself Ex-tinguish: HIMOG art thou, and
      HIMOG shalt thou be.

                          COMMENTARY (<font size=+1><b>&Mu;</font></b>)

      Paragraph 1 is, of course, a well-known scientific
      In paragraph 2 it is suggested analogically that all
    thinkable things are similarly blinds for the Unthinkable
      Classing in this manner all things as illusions, the
    question arises as to the distinguishing between illusions;
    how are we to tell whether a Holy Illuminated Man of 
    God is really so, since we can see nothing of him but
    his imperfections. :It may be yonder beggar is a King."
      But these considerations are not to trouble such mind
    as the Chela may possess; let him occupy himself,
    rather, with the task of getting rid of his personality;
    this, and not criticism of his holy Guru, should be the 
    occupation of his days and nights.

      (19) HIMOG is a Notariqon of the words Holy
    Illuminated Man of God.

                                  <font size=+2><b>41</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                          CORN BEEF HASH(20)

    In V.V.V.V.V. is the Great Work perfect.
    Therefore none is that pertaineth not to V.V.V.V.V.
    In any may he manifest; yet in one hath he chosen
      to manifest; and this one hath given His ring as a
      Seal of Authority to the Work of the A&there4;A&there4;
      through the colleagues of FRATER PER-
    But this concerns themselves and their administra-
      tion; it concerneth none below the grade of
      Exempt Adept, and such an one only by com-
    Also, since below the Abyss Reason is Lord, let men
      seek by experiment, and not by Questionings.

                       COMMENTARY (<font size=+1><b>&Mu;&Alpha;</font></b>)

      the title is only partially explained i the note; it
    means that the statements in this chapter are to be 
    understood in the most ordinary and commonplace
    way, without any mystical sense.
      V.V.V.V.V. is the motto of a Master of the Temple
    (or so much He disclosed to the Exempt Adepts),
    referred to in Liber LXI.  It is he who is responsible
    for the whole of the development of the A,'.A&there4; move-
    ment which has been associated with the publication of
    THE EQUINOX; and His utterance is enshrined in 
    the sacred writings.
      It is useless to enquire into His nature; to do so leads
    to certain disaster.  Authority from him is exhibited,
    when necessary, to the proper persons, though in no
    case to anyone below the grade of Exempt Adept.  The 
    person enquiring into such matters is politely requested
    to work, and not to ask questions about matters which
    in no way concern him.
      The number 41 is that of the Barren Mother.

      (20) I.e. food suitable for Americans.

                                  <font size=+2><b>42</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    In the wind of the mind arises the turbulence
      called I.
    It breaks; down shower the barren thoughts.
    All life is choked.
    This desert is the Abyss wherein the Universe.
      The Stars are but thistles in that waste.
    Yet this desert is but one spot accursed in a world of
    Now and again Travellers cross the desert; they come
      from the Great Sea, and to the Great Sea they go.
    As they go they spill water; one day they will irrigate
      the desert, till it flower.
    See! five footprints of a Camel! V.V.V.V.V.

                        COMMENTARY (<font size=+1><b>&Mu;&Beta;</font></b>)

      This number 42 is the Great &Nu;mber of the Curse.  See Liber
    418, Liber 500, and the essay on the Qabalah in the Temple of
    Solomon the King.  This number is said to be all hotch-potch and
      The chapter should be read most carefully in connection with 
    the 10th Aethyr.  It is to that dramatic experience that it refers.
      The mind is called "wind", because of its nature; as has been 
    frequently explained, the ideas and words are identical.
      In this free-flowing, centreless material arises an eddy; a
    spiral close-coiled upon itself.
      The theory of the formation of the Ego is that of the Hindus,
    whose Ahamkara is itself a function of the mind, whose ego it
    creates.  This Ego is entirely divine.
      Zoroaster describes God as having the head of the Hawk, and
    a spiral force.  It will be difficult to understand this chapter with-
    out some experience in the transvaluation of values, which occurs
    throughout the whole of this book, in nearly every other sentence.
    Transvaluation of values is only the moral aspect of the method
    of contradiction.
      The word "turbulence" is applied to the Ego to suggest the
    French "tourbillion", whirlwind, the false Ego or dust-devil.
      True life, the life, which has no consciousness of "I", is said to
    be choked by this false ego, or rather by the thoughts which its
    explosions produce.  In paragraph 4 this is expanded to a 
    macrocosmic plane.
      The Masters of the Temple are now introduced; they are
    inhabitants, not of this desert; their abode is not this universe.
      They come from the Great Sea, Binah, the City of the Pyramids.
    V.V.V.V.V. is indicated as one of these travellers; He is
    described as a camel, not because of the connotation of the French
    form of this word, but because "camel" is in hebrew Gimel, and
    Gimel is the path leading from Tiphareth to Kether, uniting
    Microprosopus and Macroprosopus, i.e. performing the Great
     The card Gimel in the Tarot is the High Priestess, the Lady of 
    Initiation; one might even say, the Holy Guardian Angel.

                                  <font size=+2><b>43</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                            &Mu;LBERRY TOPS

    Black blood upon the altar! and the rustle of angel
      wings above!
    Black blood of the sweet fruit, the bruised, the
      violated bloom-that setteth The Wheel a-spinning
      in the spire.
    Death is the veil of Life, and Life of Death; for both
      are Gods.
    This is that which is written: "A feast for Life, and
      a greater feast for Death!" in THE BOOK OF
      THE LAW.
    The blood is the life of the individual: offer then

                       COMMENTARY (<font size=+1><b>&Mu;&Gamma;</font></b>)

      The title of this chapter refers to a Hebrew legend,
    that of the prophet who heard "a going in the mulberry
    tops"; and to Browning's phrase, "a bruised, black-
    blooded mulberry".
      In the World's Tragedy, Household Gods, The 
    Scorpion, and also The God-Eater, the reader may
    study the efficacy of rape, and the sacrifice of blood, as
    magical formulae.  Blood and virginity have always
    been the most acceptable offerings to all the gods, but
    especially the Christian God.
      In the last paragraph, the reason of this is explained;
    it is because such sacrifices come under the Great Law
    of the Rosy Cross, the giving-up of the individuality,
    as has been explained as nauseam in previous chapters.
    We shall frequently recur to this subject.
      By "the wheel spinning in the spire" is meant the
    manifestation of magical force, the spermatozoon in the 
    conical phallus.  For wheels, see Chapter 78.

                                  <font size=+2><b>44</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                       THE MASS OF THE PHOENIX

    The Magician, his breast bare, stands before an altar
      on which are his Burin, Bell, Thurible, and two
      of the Cakes of Light.  In the Sign of the Enterer he
      reaches West across the Altar, and cries:
    Hail Ra, that goest in Thy bark
    Into the Caverns of the DarK!

    He gives the sign of Silence, and takes the Bell, and
      Fire, in his hands.
    East of the Altar see me stand
    With Light and &Mu;sick in mine hand!

    He strikes Eleven times upon the Bell 3 3 3-5 5 5 5 5-
      3 3 3 and places the Fire in the Thurible.
    I strike the Bell: I light the flame:
    I utter the mysterious Name.
    He strikes Eleven times upon the Bell.
    Now I begin to pray: Thou Child,
    holy Thy name and undefiled!
    Thy reign is come: Thy will is done.
    Here is the Bread; here is the Blood.
    Bring me through midnight to the Sun!
    Save me from Evil and from Good!
    That Thy one crown of all the Ten.
    Even now and here be mine. AMEN.

    He puts the first Cake on the Fire of the Thurible.
    I burn the Incense-cake, proclaim
    These adorations of Thy name.

    He makes them as in Liber Legis, and strikes again
      Eleven times upon the Bell.  With the Burin he then 
      makes upon his breast the proper sign.

    Behold this bleeding breast of mine
    Gashed with the sacramental sign!

    He puts the second Cake to the wound.
    I stanch the blood; the wager soaks 
    It up, and the high priest invokes!

    He eats the second Cake.
    This Bread I eat.  This Oath I swear
    As I enflame myself with prayer:
    "There is no grace: there is no guilt:
    This is the Law: DO WHAT THOU WILT!"

    He strikes Eleven times upon the Bell, and cries
    I entered in with woe; with mirth
      I now go forth, and with thanksgiving,
    To do my pleasure on the earth
      Among the legions of the living.

        He goeth forth.

                       COMMENTARY (<font size=+1><b>&Mu;&Delta;</font></b>)

      This is the special number of Horus; it is the Hebrew
    blood, and the multiplication of the 4 by the 11, the
    number of Magick, explains 4 in its finest sense.  But
    see in particular the accounts in Equinox I, vii of the
    circumstances of the Equinox of the Gods.
      The word "Phoenix" may be taken as including the 
    idea of "Pelican", the bird, which is fabled to feeds its
    young from the blood of its own breast.  Yet the two
    ideas, though cognate, are not identical, and "Phoenix"
    is the more accurate symbol.
      This chapter is explained in Chapter 62.
      It would be improper to comment further upon a 
    ritual which has been accepted as official by the 

                                  <font size=+2><b>45</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                            CHINESE MUSIC

    "Explain this happening!"
    "It must have a  atural' cause."       \    
    "It must have a  upernatural' cause."  / Let these two asses be set to
grind corn.
    May, might, must, should, probably, may be, we
      may safely assume, ought, it is hardly question-
      able, almost certainly-poor hacks! let them be
      turned out to grass!
    Proof is only possible in mathematics, and mathe-
      matics is only a matter of arbitrary conventions.
    And yet doubt is a good servant but a bad master; a
      perfect mistress, but a nagging wife.
    "White is white" is the lash of the overseer: "white
      is black" is the watchword of the slave.  The Master
      takes no heed.
    The Chinese cannot help thinking that the octave has 
      5 notes.
    The more necessary anything appears to my mind,
      the more certain it is that I only assert a limitation.
    I slept with Faith, and found a corpse in my arms on
      awaking; I drank and danced all night with Doubt,
      and found her a virgin in the morning.

                      COMMENTARY (<font size=+1><b>&Mu;&Epsilon;</font></b>)

      The title of this chapter is drawn from paragraph 7.
      We now, for the first time, attack the question of
      "Th Soldier and the Hunchback" should be care-
    fully studied in this connection.  The attitude recom-
    mended is scepticism, but a scepticism under control.
    Doubt inhibits action, as much as faith binds it.  All
    the best Popes have been Atheists, but perhaps the
    greatest of them once remarked, "Quantum nobis
    prodest haec fabula Christi".
      The ruler asserts facts as they are; the slave has there-
    fore no option but to deny them passionately, in order
    to express his discontent.  Hence such absurdities as
    "Liberte, Egalite, Fraternite", "In God we trust", and
    the like.  Similarly we find people asserting today that
    woman is superior to man, and that all men are born
      The Master (in technical language, the Magus) does
    not concern himself with facts; he does not care whether
    a thing is true or not: he uses truth and falsehood in-
    discriminately, to serve his ends.  Slaves consider him
    immoral, an preach against him in Hyde Park.
      In paragraphs 7 and 8 we find a most important
    statement, a practical aspect of the fact that all truth
    is relative, and in the last paragraph we see how
    scepticism keeps the mind fresh, whereas faith dies in
    the very sleep that it induces.

                                  <font size=+2><b>46</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                         BUTTONS AND ROSETTES

    The cause of sorrow is the desire of the One to the 
      Many, or of the Many to the One.  This also is the
      cause of joy.
    But the desire of one to another is all of sorrow; its
      birth is hunger, and its death satiety.
    The desire of the moth for the star at least saves him 
    Hunger thou, O man, for the infinite: be insatiable
      even for the finite; thus at The End shalt thou
      devour the finite, and become the infinite.
    Be thou more greedy that the shark, more full of 
      yearning than the wind among the pines.
    The weary pilgrim struggles on; the satiated pilgrim
    The road winds u&Phi;ll: all law, all nature must be 
    Do this by virtue of THAT in thyself before which
      law and nature are but shadows.

                      COMMENTARY (<font size=+1><b>&Mu;&Digamma;</font></b>)

      The title of this chapter is best explained by a refer-
    ence to Mistinguette and Mayol.
      It would be hard to decide, and it is fortunately un-
    necessary even to discuss, whether the distinction of
    their art is the cause, result, or concomitant of their
    private peculiarities.
      The fact remains that in vice, as in everything else,
    some things satiate, others refresh.  Any game in which
    perfection is easily attained soon ceases to amuse,
    although in the beginning its fascination is so violent.
      Witness the tremendous, but transitory, vogue of 
    ping-pong and diabolo.  Those games in which per-
    fection is impossible never cease to attract.
      The lesson of the chapter is thus always to rise
    hungry from a meal, always to violate on's own nature.
    Keep on acquiring a taste for what is naturally 
    repugnant; this is an unfailing source of pleasure, and
    it has a real further advantage, in destroying the
    Sankharas, which, however "good" in themselves,
    relatively to other Sankharas, are yet barriers upon the
    Path; they are modifications of the Ego, and therefore
    those things which bar it from the absolute.

                                  <font size=+2><b>47</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    Asana gets rid of Anatomy-con-   \
      sciousness.                     | Involuntary
    Pranayama gets rid of Physiology- |  "Breaks"
      consciousness.                  /  
    Yama and Niyama get rid of      \   Voluntary
      Ethical consciousness.        /    "Breaks"
    Pratyhara gets rid of the Objective.
    Dharana gets rid of the Subjective.
    Dhyana gets rid of the Ego.
    Samadhi gets rid of the Soul Impersonal.

    Asana destroys the static body (Nama).
    Pranayama destroys the dynamic body (Rupa).
    Yama destroys the emotions.   \ (Vedana).
    Niyama destroys the passions. /
    Dharana destroys the perceptions (Sanna).
    Dhyana destroys the tendencies (Sankhara).
    Samadhi destroys the consciousness (Vinnanam).
    Homard a la Thermidor destroys the digestion.
    The last of these facts is the one of which I am most 

                        COMMENTARY (<font size=+1><b>&Mu;&Zeta;</font></b>)

      The allusion in the title is not quite clear, though it
    may be connected with the penultimate paragraph.
      The chapter consists of two points of view from which
    to regard Yoga, two odes upon a distant prospect of the
    Temple of Madura, two Elegies on a mat of Kusha-
      The penultimate paragraph is introduced by way of
    repose. Cynicism is a great cure for over-study.
      There is a great deal of cynicism in this book, in one
    place and another.  It should be regarded as Angostura 
    Bitters, to brighten the flavour of a discourse which
    were else too sweet.  It prevents one from slopping over
    into sentimentality.

                                  <font size=+2><b>48</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                            MOME RATHS(22)

    The early bird catches the worm and the twelve-
      year-old prostitute attracts the ambassador.
    Neglect not the dawn-meditation!

    The first plovers' eggs fetch the highest prices; the
      flower of virginity is esteemed by the pandar.
    Neglect not the dawn-meditation!

    early to bed and early to rise
    Makes a man healthy and wealthy and wise:
    But late to watch and early to pray
    Brings him across The Abyss, they say.
    Neglect not the dawn-meditation!

                        COMMENTARY (<font size=+1><b>&Mu;&Eta;</font></b>)

      This chapter is perfectly simple, and needs no
    comment whatsoever.


      (22) "The mome raths outgrabe"-Lewis Carroll.
      But "mome" is Parisian slang for a young girl,
    and "rathe" O.E. for early.  "The rathe primrose"-

                                  <font size=+2><b>49</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    Seven are the veils of the dancing-girl in the harem
      of IT.
    Seven are the names, and seven are the lamps beside 
      Her bed.
    Seven eunuchs guard Her with drawn swords; No
      Man may come nigh unto Her.
    In Her wine-cup are seven streams of the blood of
      the Seven Spirits of God.
    Seven are the heads of THE BEAST whereon She
    The head of an Angel: the head of a Saint: the head
      of a Poet: the head of An Adulterous Woman: the
      head of a Man of Valour: the head of a Satyr:
      and the head of a Lion-Serpent.
    Seven letters hath Her holiest name; and it is

                 A      B
             B              A       (Drawn upon this page is the
                 77     77              Sigil of BABALON.)    
              N            L

    This is the Seal upon the Ring that is on the Fore-
      finger of IT: and it is the Seal upon the Tombs of
      them whom She hath slain.  
    Here is Wisdom.  Let Him that hath Understanding
      count the &Nu;mber of Our Lady; for it is the 
      &Nu;mber of a Woman; and Her &Nu;mber is
        An Hundred and Fifty and Six.

                       COMMENTARY (<font size=+1><b>&Mu;&Theta;</font></b>)

      49 is the square of 7.
      7 is the passive and feminine number.
      The chapter should be read in connection with Chapter 31
    for IT now reappears.
      The chapter heading, the Waratah, is a voluptuous scarlet
    flower, common in Australia, and this connects the chapter
    with Chapters 28 and 29; but this is only an allusion, for
    the subject of the chapter is OUR LADY BABALON,
    who is conceived as the feminine counterpart of IT.
      This does not agree very well with the common or orthodox
    theogony of Chapter 11; but it is to be explained by the 
    dithyrambic nature of the chapter.
      In paragraph 3 NO MAN is of course NEMO, the
    Master of the Temple, Liber 418 will explain most of the
    allusions in this chapter.
      In paragraphs 5 and 6 the author frankly identifies him-
    self with the BEAST referred to in the book, and in the
    Apocalypse, and in LIBER LEGIS.  In paragraph 6 the
    word "angel" may refer to his mission, and the word
    "lion-serpent" to the sigil of his ascending decan. (Teth=
    Snake=spermatozoon and Leo in the Zodiac, which like
    Teth itself has the snake-form.  &Theta; first written {Sun} = Lingam-
    Yoni and Sol.)
      Paragraph 7 explains the theological difficulty referred
    to above.  There is only one symbol, but this symbol has 
    many names: of those names BABALON is the holiest.
    It is the name referred to in Liber Legis, 1, 22.
      It will be noticed that the figure, or sigil, of BABALON
    is a seal upon a ring, and this ring is upon the forefinger
    of IT.  This identifies further the symbol with itself.
      It will be noticed that this seal, except for the absence of 
    a border, is the official seal of the A&there4;A&there4; Compare Chapter
      It is also said to be the seal upon the tombs of them that
    she hath slain, that is, of the Masters of the Temple.
      In connection with the number 49, see Liber 418, the
    22nd Aethyr, as well as the usual authorities.

                                  <font size=+2><b>50</font></b>

               <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                       THE VIGIL OF ST. HUBERT

    In the forest God met the Stag-beetle.  "Hold!  Wor-
      ship me!" quoth God.  "For I am All-Great, All-
      Good, All Wise....The stars are but sparks from
      the forges of My smiths...."
    "Yea, verily and Amen," said the Stag-beetle, "all
      this do I believe, and that devoutly."
    "Then why do you not worship Me?"
    "Because I am real and your are only imaginary."
    But the leaves of the forest rustled with the laughter
      of the wind.
    Said Wind and Wood: "They neither of them know

                          COMMENTARY (<font size=+1><b>&Nu;</font></b>)

      St. Hubert appears to have been a saint who saw a
    stag of a mystical or sacred nature.
      The Stag-beetle must not be identified with the one
    in Chapter 16.  It is a merely literary touch.
      the chapter is a resolution of the universe into 
    Tetragrammaton; God the macrocosm and the micro-
    cosm beetle.  Both imagine themselves to exist; both say
    "you" and "I", and discuss their relative reality.
      The things which really exist, the things which have
    no Ego, and speak only in the third person, regard
    these as ignorant, on account of their assumption of

                                  <font size=+2><b>51</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    Doubt thyself.
    Doubt even if thou doubtest thyself.
    Doubt all.
    Doubt even if thou doubtest all.
    It seems sometimes as if beneath all conscious doubt
      there lay some deepest certainty.  O kill it!  Slay the
    The horn of the Doubt-Goat be exalted
    Dive deeper, ever deeper, into the Abyss of Mind,
      until thou unearth the fox THAT.  On, hounds!
      Yoicks!  Tally-ho!  Bring THAT to bay!
    Then, wind the Mort!

                       COMMENTARY (<font size=+1><b>&Nu;&Alpha;</font></b>)

      The number 51 means failure and pain, and its 
    subject is appropriately doubt.
      The title of the chapter is borrowed from the health-
    giving and fascinating sport of fox-hunting, which
    Frater Perdurabo followed in his youth.
      This chapter should be read in connection with "The
    Soldier and the Hunchback" of which it is in some sort
    an epitome. 
      Its meaning is sufficiently clear, but in paragraphs
    6 and 7 it will be noticed that the identification of the
    Soldier with the Hunchback has reached such a pitch
    that the symbols are interchanged, enthusiasm being
    represented as the sinuous snake, scepticism as the
    Goat of the Sabbath.  In other words, a state is reached 
    in which destruction is as much joy as creation.
    (Compare Chapter 46.)
      Beyond that is a still deeper state of mind, which is

                                  <font size=+2><b>52</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                           THE BULL-BAITING

    Fourscore and eleven books wrote I; in each did I 
      expound THE GREAT WORK fully, from The
      beginning even unto The End thereof.
    Then at last came certain men unto me, saying:
      O Master!  Expound thou THE GREAT WORK
      unto us, O Master!
    And I held my peace.
    O generation of gossipers!  who shall deliver you 
      from the Wrath that is fallen upon you?
    O Babblers, Prattlers, Talkers, Loquacious Ones,
      Tatlers, Chewers of the Red Rag that inflameth
      Apis the Redeemer to fury, learn first what is
      Work!  and THE GREAT WORK is not so far

                        COMMENTARY (<font size=+1><b>&Nu;&Beta;</font></b>)

      52 is BN, the number of the Son, Osiris-Apis, the
    Redeemer, with whom the Master (Fra. P.) identifies
    himself.  he permits himself for a moment the pleasure
    of feeling his wounds; and, turning upon his generation,
    gores it with his horns.
      The fourscore-and-eleven books do not, we think,
    refer to the ninety-one chapters of this little master-
    piece, or even to the numerous volumes he has penned,
    but rather to the fact that 91 is the number of Amen,
    implying the completeness of his work.
      In the last paragraph is a paranomasia.  "To chew
    the red rag" is a phrase for to talk aimlessly and per-
    sistently, while it is notorious that a red cloth will excite
    the rage of a bull.

                                  <font size=+2><b>53</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                              THE DOWSER

    Once round the meadow.  Brother, does the hazel
      twig dip?
    Twice round the orchard.  Brother, does the hazel
      twig dip?
    Thrice round the paddock, Highly, lowly, wily, holy,
      dip, dip, dip!
    Then neighed the horse in the paddock-and lo!
      its wings.
    For whoso findeth the SPRING beneath the earth
      maketh the treaders-of-earth to course the heavens.
    This SPRING is threefold; of water, but also of steel, 
      and of the seasons.
    Also this PADDOCK is the Toad that hath the
      jewel between his eyes-Aum Mani Padmen
      Hum! (Keep us from Evil!)

                       COMMENTARY (<font size=+1><b>&Nu;&Gamma;</font></b>)

      A dowser is one who practises divination, usually with
    the object of finding water or minerals, by means of the
    vibrations of a hazel twig.
      The meadow represents the flower of life; the orchard its
      The paddock, being reserved for animals, represents life
    itself.  That is to say, the secret spring of life is found in the
    place of life, with the result that the horse, who represents
    ordinary animal life, becomes the divine horse Pegasus.
      In paragraph 6 we see this spring identified with the 
    phallus, for it is not only a source of water, but highly
    elastic, while the reference to the seasons alludes to the well-
    known lines of the late Lord Tennyson:

    "In the spring a livelier iris changes on the burnished dove,
     In the Spring a young man's fancy lightly turns to thoughts
          of love."
                                          -Locksley Hall.

      In paragraph 7 the place of life, the universe of animal
    souls, is identified with the toad, which

               "Ugly and venomous,
                Wears yet a precious jewel in his head"
                                 -Romeo and Juliet-

    this jewel being the divine spark in man, and indeed in all
    that "lives and moves and has its being".  Note this phrase,
    which is highly significant; the word "lives" excluding the
    mineral kingdom, the word "moves" the veg&Eta;ble kingdom,
    and the phrase "has its being" the lower animals, including
      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.

                                  <font size=+2><b>54</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

    Five and forty apprentice masons out of work!
    Fifteen fellow-craftsmen out of work!
    Three Master Masons out of work!
    All these sat on their haunches waiting The Report
      of the Sojourner; for THE WORD was lost.
    This is the Report of the Sojourners: THE WORD
      was LOVE;(23) and its number is An Hundred and
    Then said each AMO;(24) for its number is An Hundred 
      and Eleven.
    Each took the Trowel from his LAP,(25) whose number
      is AN Hundred and Eleven.
    Each called moreover on the Goddess NINA,(26) for
      Her number is An Hundred and Eleven.
    Yet with all this went The Work awry; for THE
      WORD OF THE LAW IS <font

                       COMMENTARY (<font size=+1><b>&Nu;&Delta;</font></b>)

      The title of this chapter refers to the duty of the Tyler
    in a blue lodge of Freemasons.
      The numbers in paragraphs 1 to 3 are significant;
    each Master-Mason is attended by 5 Fellow-Crafts,
    and each Fellow-Craft by 3 Apprentices, as if the
    Masters were sitting in pentagrams, and the Fellow-
    Craftsmen in triangles.  This may refer to the number of
    manual signs in each of these degrees.
      The moral of the chapter is apparently that the 
    mother-letter {Aleph} is an inadequate solution of the Great
    Problem.  {Aleph} is identified with the Yoni, for all the
    symbols connected with it in this place are feminine,
    but {Aleph} is also a number of Samadhi and mysticism, and
    the doctrine is therefore that Magick, in that highest
    sense explained in the Book of the Law, is the truer

      (23) L=30, O=70, V=6, E=5=111.
      (24) A=1, M=40, O=70=111.
      (25) The trowel is shaped like a diamond or Yoni.
        L=30, A=1, P=80=111
      (26) N=50, I=10, N=50, A=1=111.

                                  <font size=+2><b>55</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                        THE DROOPING SUNFLOWER

    The One Thought vanished; all my mind was torn to
      rags: --- nay! nay! my head was mashed into 
      wood pulp, and thereon the Daily Newspaper was
    Thus wrote I, since my One Love was torn from me.
      I cannot work: I cannot think: I seek distraction
      here: I seek distraction there: but this is all my
      truth, that I who love have lost; and how may I
    I must have money to get to America.
    O Mage! Sage! Gauge thy Wage, or in the Page of 
      Thine Age is written Rage!
    O my darling!  We should not have spent Ninety
      Pounds in that Three Weeks in Paris!...Slash the
      Breaks on thine arm with a pole-axe!

                      COMMENTARY (<font size=+1><b>&Nu;&Epsilon;</font></b>)

      The number 55 refers to Malkuth, the ride; it
    should then be read in connection with Chapters 28, 29, 49.
      The "drooping sunflower" is the heart, which needs
    the divine light.
      Since Jivatma was separated from Paramatma, as
    in paragraph 2, not only is the Divine Unity destroyed 
    but Daath, instead of being the Child of Chokmah and
    Binah, becomes the Abyss, and the Qliphoth arise.
    The only sense which abides is that of loss, and the 
    craving to retrieve it.  In paragraph 3 it is seen that this
    is impossible, owing (paragraph 4) to his not having
    made proper arrangements to recover the original
    position previous to making the divisions.
      In paragraph 5 it is shown that this is because of
    allowing enjoyment to cause forgetfulness of the really 
    important thing.  Those who allow themselves to wallow
    in Samadhi are sorry for it afterwards.
      The last paragraph indicaed the precautions to be
    taken to avoid this.
      The number 90 is the last paragraph is not merely
    fact, but symbolism; 90 being the number of Tzaddi,
    the Star, looked at in its exoteric sense, as a naked
    woman, playing by a stream, surrounded by birds and
    butterflies.  The pole-axe is recommended instead of 
    the usual razor, as a more vigorous weapon.  One
    cannot be too severe in checking any faltering in the 
    work, any digression from the Path.

                                  <font size=+2><b>56</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                          TROUBLE WITH TWINS

    Holy, holy, holy, unto Five Hundred and Fifty Five
      times holy be OUR LADY of the STARS!
    Holy, holy, holy, unto One Hundred and Fifty Six
      times holy be OUR LADY that rideth upon THE
    Holy, holy, holy, unto the &Nu;mber of Times
      Necessary and Appropriate be OUR LADY
      Isis in Her Millions-of-Names, All-Mother,
    Yet holier than all These to me is LAYLAH, night
      and death; for Her do I blaspheme alike the finite
      and the The Infinite.
    So wrote not FRATER PERDURABO, but the
      Imp Crowley in his Name.
    For forgery let him suffer Penal Servitude for Seven 
      Years; or at least let him do Pranayama all the 
      way home-home? nay! but to the house of the 
      harlot whom he loveth not.  For it is LAYLAH that
      he loveth...................................

    And yet who knoweth which is Crowley, and which is

                      COMMENTARY (<font size=+1><b>&Nu;&Digamma;</font></b>)

      The number of the chapter refers to Liber Legis I, 24,
    for paragraph 1 refers to Nuit.  The "twins" in the 
    title are those mentioned in paragraph 5.
      555 is HADIT, HAD spelt in full.  156 is
      In paragraph 4 is the gist of the chapter, Laylah
    being again introduced, as in Chapters 28, 29, 49 and 55.
      The exoteric blasphemy, it is hinted i the last
    paragraph, may be an esoteric arcanum, for the Master
    of the Temple is interested in Malkuth, as Malkuth is
    in Binah; also "Malkuth is in Kether, and Kether in 
    Malkuth"; and, to the Ipsissimus, dissolution in the
    body of Nuit and a visit to a brothel may be identical.

                                  <font size=+2><b>57</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                       THE DUCK-BILLED PLATYPUS

    Dirt is matter in the wrong place.
    Thought is mind in the wrong place.
    Matter is mind; so thought is dirt.
    Thus argued he, the Wise One, not mindful that all
      place is wrong.
    For not until the PLACE is perfected by a T saith
      he PLACET.
    The Rose uncrucified droppeth its p&Eta;ls; without
      the Rose the Cross is a dry stick.
    Worship then the Rosy Cross, and the Mystery of
    And worship Him that swore by His holy T that One
      should not be One except in so far as it is Two.
    I am glad that LAYLAH is afar; no doubt clouds

                        COMMENTARY (<font size=+1><b>&Nu;&Zeta;</font></b>)

      The title of the chapter suggest the two in one, since
    the ornithorhynchus is both bird and beast; it is also
    an Australian animal, like Laylah herself, and was
    doubtless chosen for this reason.
      This chapter is an apology for the universe.
      Paragraphs 1-3 repeat the familiar arguments 
    against reason in an epigrammatic form.
      Paragraph 4 alludes to Liber Legis I, 52; "place"
    implies space; denies homogeneity to space; but when 
    "place" is perfected by "t"-as it were, Yoni by Lingam
    -we get the word "placet", meaning "it pleases".
      Paragraphs 6 and 7 explain this further; it is
    necessary to separate things, in order that they might
    rejoice in uniting.  See Liber Legis I, 28-30, which is
    paraphrased in the penultimate paragraph.
      In the last paragraph this doctrine is interpreted
    in common life by a paraphrase of the familiar and
    beautiful proverb,  "Absence makes the heart grow 
    fonder".  (PS. I seem to get a subtle after-taste of
      (It is to be observed that the &Phi;losopher having first
    committed the syllogistic error quaternis terminorum,
    in attempting to reduce the terms to three, staggers into
    non distributia medii.  It is possible that considerations
    with Sir Wm. Hamilton's qualification (or quantifica-
    tion (?)) of the predicate may be taken as intervening,
    but to do so would render the humour of the chapter too 
    subtle for the average reader in Oshkosh for whom
    this book is evidently written.)

                                  <font size=+2><b>58</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

    Haggard am I, an hyaena; I hunger and howl.  Men 
      think it laughter-ha! ha! ha!
    There is nothing movable or immovable under the
      firmament of heaven on which I may write the
      symbols of the secret of my soul.
    Yea, though I were lowered by ropes into the 
      utmost Caverns and Vaults of Eternity, there is
      no word to express even the first whisper of the
      Initiator in mine ear: yea, I abhor birth, ululating
      lamentations of Night!
    Agony!  Agony! the Light within me breeds veils; the
      song within be dumbness.
    God! in what prism may any man analyse my Light?
    Immortal are the adepts; and ye  hey die-They
      die of SHAME unspeakable; They die as the
      Gods die, for SORROW.
    Wilt thou endure unto THe End, O FRATER
      PERDURABO, O Lamp in The Abyss?  Thou hast
      the Keystone of the Royal Arch; yet the 
      Apprentices, instead of making bricks, put the 
      straws in their hair, and think they are Jesus 
    O sublime tragedy and comedy of THE GREAT

                        COMMENTARY (<font size=+1><b>&Nu;&Eta;</font></b>)

      Haggai, a notorious Hebrew prophet, is a Second
    Officer in a Chapter of the Royal Arch Masons.
      In this chapter the author, in a sort of raging
    eloquence, bewails his impotence to express himself,
    or to induce others to follow into the light.  In para-
    graph 1 he explains the sardonic laughter, for which he
    is justly celebrated, as being in reality the expression of
    this feeling.
      Paragraph 2 is a reference to the Obligation of an
    Entered Apprentice Mason.
      Paragraph 3 refers to the Ceremony of Exaltation
    in Royal Arch Masonry.  The Initiate will be able to 
    discover the most formidable secret of that degree con-
    cealed in the paragraph.
      Paragraphs 4-6 express an anguish to which that of
    Gethsemane and Golgotha must appear like whitlows.
      In paragraph 7 the agony is broken up by the 
    sardonic or cynical laughter to which we have previously
      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.)

                                  <font size=+2><b>59</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

    There is no help-but hotch pot!-in the skies
    When Astacus sees Crab and Lobster rise.
    Man that has spine, and hopes of heaven-to-be,
    Lacks the Amoeba's immortality.
    What protoplasm gains in mobile mirth
    Is loss of the stability of earth.
    Matter and sense and mind have had their day:
    Nature presents the bill, and all must pay.
    If, as I am not, I were free to choose,
    How Buddhahood would battle with The Booze!
    My certainty that destiny is "good"
    Rests on its picking me for Buddhahood.
    Were I a drunkard, I should think I had
    Good evidence that fate was "bloody bad".

                       COMMENTARY (<font size=+1><b>&Nu;&Theta;</font></b>)

      The title is a euphemism for homo sapiens.
      The crab and the lobster are higher types of crustacae
    than the crayfish.
      The chapter is a short essay in poetic form on
    Determinism.  It hymns the great law of Equilibrium
    and Compensation, but cynically criticises all &Phi;lo-
    sophers, hinting that their view of the universe depends
    on their own circumstances.  The sufferer from toothache
    does not agree with Doctor Pangloss, that "all is for
    the best in the best of all possible worlds".  Nor does the 
    wealthiest of our Dukes complain to his cronies that 
    "Times is cruel 'ard".

                                  <font size=+2><b>60</font></b>

               <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                       THE WOUND OF AMFORTAS(27)

    The Self-mastery of Percivale became the Self-
      masturbatery of the Bourgeois.
    Vir-tus has become "virture".
    The qualities which have made a man, a race, a city,
      a caste, must be thrown off; death is the penalty
      of failure.  As it is written: In the hour of success
      sacrifice that which is dearest to thee unto the
      Infernal Gods!
    The Englishman lives upon the excrement of his
    All moral codes are worthless in themselves; yet in
      every new code there is hope.  Provided always that
      the code is not changed because it is too hard, but
      because if is fulfilled.
    The dead dog floats with the stream; in puritan
      France the best women are harlots; in vicious
      England the best women are virgins.
    If only the Archbishop of Canterbury were to go
      make in the streets and beg his bread!
    The new Christ, like the old, it the friend of publicans
      and sinners; because his nature is ascetic.
    O if everyman did No Matter What, provided that it
      is the one thing that he will not and cannot do!

                          COMMENTARY (<font size=+1><b>&Xi;</font></b>)

      The title is explained in the note.
      The number of the chapter may refer to the letter
    Samech ({Samech}), Temperence, in the Tarot.
      I paragraph 1 the real chastity of Percivale or
    Parsifal, a chastity which did not prevent his dipping
    the point of the sacred lance into the Holy Grail, is
    distinguished from its misinterpr&Eta;tion by modern
    crapulence.  The priests of the gods were carefully
    chosen, and carefully trained to fulfill the sacrament of
    fatherhood; the shame of sex consists in the usurpation
    of its function by the unworthy.  Sex is a sacrament.
     The word virtus means "the quality of manhood".
    Modern "virtue" is the negation of all such qualities.
      In paragraph 3, however, we see the penalty of
    conservatism; children must be weaned.
      In the penultimate paragraph the words "the new
    Christ" alluded to the author.
      In the last paragraph we reach the sublime mystic
    doctrine that whatever you have must be abandoned.
    Obviously, that which differentiates your consciousness
    from the absolute is part of the content of that con-
      (27) Chapter so called because Amfortas was 
    wounded by his own spear, the spear that had made him

                                  <font size=+2><b>61</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                           THE FOOL'S KNOT

    O Fool! begetter of both I and Naught, resolve this
      Naught-y Knot!
    O! Ay! this I and O-IO!-IAO! For I owe "I"
      aye to Nibbana's Oe.(28)
    I Pay-Pe, the dissolution of the House of God-
      for Pe comes after O-after Ayin that triumphs
      over Aleph in Ain, that is O.(29)
    OP-us, the Work! the OP-ening of THE EYE!(30)
    Thou Naughty Boy, thou openest THE EYE OF
      HORUS to the Blind Eye that weeps!(31)  The Up-
      right One in thine Uprightness rejoiceth-Death
      to all Fishes!(32)

                        COMMENTARY (<font size=+1><b>&Xi;&Alpha;</font></b>)

  The number of this chapter refers to the Hebrew word Ain, the negative and
Ani, 61.
  The "fool" is the Fool of the Tarot, whose number is 0, but refers the the
Aleph, 1.
  A fool's knot is a kind of knot which, although it has the appearance of a
knot, is
not really a knot, but pulls out immediately.
  The chapter consists of a series of complicated puns on 1 and I, with
regard to
their shape, sound, and that of the figures which resemble them in shape.
  Paragraph 1 calls upon the Fool of the Tarot, who is to be referred to
to the pure fool, Parsifal, to resolve this problem.
  The word Naught-y suggests not only that the problem is sexual, but does
not really
  Paragraph 2 shows the Lingam and Yoni as, in conjunction, the foundation
ecstasy (I)!), and of the complete symbol I A O.
  The latter sentence of the paragraph unites the two meanings of giving up
Lingam to the Yoni, and the Ego to the Absolute.
  This idea, "I must give up", I owe, is naturally completed by I pay, and
sound of the word "pay" suggest the Hebrew letter Pe (see Liber XVI), which
represents the final dissolution in Shivadarshana.
  I Hebrew, the letter which follows O is P; i therefore follows Ayin, the
of the Tarot.
  AYIN is spelt O I N, thus replacing the A in A I N by an O, the letter of
Devil, or Pan, the phallic God.
  Now AIN means nothing, and thus the replacing of AIN by OIN means the
completion of the Yoni by the Lingam, which is followed by the complete
symbolised in the letter P.
  These letters, O P, are then seen to be the root of opus, the Latin word
for "work",
in this case, the Great Work.  And they also begin the word "opening".  I
&Phi;losophy, it is said that Shiva, the Destroyer, is asleep, and that when
he opens
his eye the universe is destroyed-another synonym, therefore, for the
ment of the Great Work.  But the "eye" of Shiva is also his Lingam.  Shiva
himself the Mahalingam, which unites these symbolisms.  The opening of the
the ejaculation of the lingam, the destruction of the universe, the
of the Great Work-all these are different ways of saying the same thing.
  The last paragraph is even obscurer to those unfamiliar to the masterpiece
referred to in the note; for the eye of Horus (see 777, Col. 
    XXI, line 10, "the blind
eye that weeps" is a poetic Arab name for the lingam).
  The doctrine is that the Great Work should be accomplished without
creating new
Karma, for the letter N, the fish, the vesica, the womb, breeds, whereas the
Eye of
Horus does not; or, if it does so, breeds, according to Turkish tradition, a
  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,
in their injunction, "Fry your seeds".  Act so as to balance your past
and create no new, so that, as it were, the books are balanced.  WHile you
either a credit or a debit, you are still in account with the universe.
  (N.B. Frater P. wrote this chapter-61-while dining with friends, in about
minute and a half.  That is how you must know the Qabalah.)

  (28) Oe = Island, a common symbol of Nibbana.
  (29) {Vau-Yod-Aleph} Ain.  {Vau-Yod-Ayin} Ayin.
  (30) Scil. of Shiva.
  (31) Cf. Bagh-i-&Mu;attar for all this symbolism.
  (32) Death = &Nu;n, the letter before O, means a fish, a symbol of Christ,
also by its shape the Female principle

                                  <font size=+2><b>62</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    The Phoenix hat a Bell for Sound; Fire for Sight; a
      Knife for Touch; two cakes, one for taste, the other
      for smell.
    He standeth before the Altar of the Universe at
      Sunset, when Earth-life fades.
    He summons the Universe, and crowns it with 
      MAGICK Light to replace the sun of natura light.
    He prays unto, and give homage to, Ro-Hoor_khuit;
      to Him he then sacrifices.
    The first cake, burnt, illustrates the profit drawn
      from the scheme of incarnation.
    The second, mixt with his life's blood and eaten,
      illustrates the use of the lower life to feed the
      higher life.
    He then takes the Oath and becomes free-un
      conditioned-the Absolute.
    Burning up i the Flame of his Prayer, and born
      again-the Phoenix!

                        COMMENTARY (<font size=+1><b>&Xi;&Beta;</font></b>)

      This chapter is itself a comment on Chapter 44.

      (33) Twig? = dost thou understand?  Also the Phoenix
    takes twigs to kindle the fire in which it burns itself.

                                  <font size=+2><b>63</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                             MARGERY DAW

    I love LAYLAH.
    I lack LAYLAH.
    "Where is the Mystic Grace?" sayest thou?
    Who told thee, man, that LAYLAH is not Nuit, nd
      I hadit?
    I destroyed all things; they are reborn in other
    I gave up all for One; this One hath given up its 
      Unity for all?
    I wrenched DOG backwards to find GOD; now GOD
    Think me not fallen because I love LAYLAH, and
      lack LAYLAH.
    I am the Master of the Universe; then give me a 
      heap of straw in a hut, and LAYLAH naked!

                       COMMENTARY (<font size=+1><b>&Xi;&Gamma;</font></b>)

      This chapter returns to the subject of Laylah, and
    to the subject already discussed in Chapters 3 and
    others, particularly Chapter 56.
      The title of the chapter refers to the old rime:
               "See-saw, Margery Daw,
                Sold her bed to lie upon straw.
                Was not she a silly slut
                To sell her bed to lie upon dirt?"
      The word "see-saw" is significant, almost a comment
    upon this chapter.  To the Master of the Temple
    opposite rules apply.  His unity seeks the many, and
    the many is again transmuted to the one.  Solve et

                                  <font size=+2><b>64</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    I was discussing oysters with a crony:
    GOD sent to me the angels DIN and DONI.
    "An man of spunk," they urged, "would hardly
    To breakfast every day chez Laperouse."
    "No!" I replied, "h would not do so, BUT
    Think of his woe if Laperouse were shut!
    "I eat these oysters and I drink this wine
    Solely to drown this misery of mine.
    "Yet the last height of consolation's cold:
    Its pinnacle is-not to be consoled!
    "And though I sleep with Janefore and Eleanor
    "And Julian only fixes in my mind
    Even before feels better than behind.
    "You are Mercurial spirits-be so kind
    As to enable me to raise the wind.
    "Put me in LAYLAH'S arms again: the Accurst,
    Leaving me that. elsehow may do his worst."
    DONI and DIN, perceiving me inspired,
    Conceived their task was finished: they retired.
    I turned upon my friend, and, breaking bounds,
    Borrowed a trifle of two hundred pounds.

                       COMMENTARY (<font size=+1><b>&Xi;&Delta;</font></b>)

      64 is the number of Mercury, and of the intelligence
    of that planet, Din and Doni.
      Th moral of the chapter is that one wants liberty,
    although one may not wish to exercise it: the author
    would readily die in defence of the right of Englishmen
    to play football, or of his own right not to play it.
    (As a great poet has expressed it: "We don't want to 
    fight, but, by Jingo, if we do-")  This is his meaning
    towards his attitude to complete freedom of speech and
    action.  He refuses to listen to the ostensible criticism of
    the spirits, and explains his own position.  Their real
    mission was to rouse him to confidence and action.

                                  <font size=+2><b>65</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                           SIC TRANSEAT---

    "At last I lifted up mine eyes, and beheld; and lo!
      the flames of violet were become as tendrils of
      smoke, as mist at sunset upon the marsh-lands.
    "And in the midst of the moon-pool of silver was the
      Lily of white and gold.  In this Lily is all honey,
      in this Lily that flowereth at the midnight.  In
      this Lily is all perfume; in this Lily is all music. 
      And it enfolded me."
    Thus the disciples that watched found a dead body
      kneeling at the altar.  Amen!

                      COMMENTARY (<font size=+1><b>&Xi;&Epsilon;</font></b>)

      65 is the number of Adonai, the Holy Guardian
    Angel; see Liber 65, Liber Konx Om Pax, and other 
    works of reference.
      The chapter title means, "So may he pass away",
    the blank obviously referring to N E M O.
      The "moon-pool of silver" is the Path of Gimel,
    leading from Tiphareth to Kether; the "flames of violet"
    are the Ajna-Chakkra; the lily itself is Kether, the
    lotus of the Sahasrara.  "Lily" is spelt with a capital to
    connect with Laylah.

                                  <font size=+2><b>66</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                          THE PRAYING MANTIS

    "Say: God is One."  This I obeyed: for a thousand
      and one times a night for one thousand nights and
      one did I affirm th Unity.
    But "night" only means LAYLAH(34); and Unity and
      GOD are not worth even her blemishes.
    Al-lah is only sixty-six; but LAYLAH counteth
      up to Seven and Seventy.(35)
    "Yea! the night shall cover all; the night shall cover

                      COMMENTARY (<font size=+1><b>&Xi;&Digamma;</font></b>)

      66 is the number of Allah; the praying mantis is a 
    blasphemous grasshopper which caricatures the pious.
      The chapter recurs to the subject of Laylah, whom
    the author exalts above God, in continuation of the
    reasonings given in Chapter 56 and 63.  She is
    identified with N.O.X. by the quotation from Liber 65.

      (34) Laylah is the Arabic for night.
      (35) A L L H = 1 + 30 + 30 + 5 = 66.  L + A + I
    + L + A + H = 77, which also gives MSL, the In-
    fluence of the Highest, OZ, a goat, and so on.

                                  <font size=+2><b>67</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    I have bought pleasant trifles, and thus soothed my
      lack of LAYLAH.
    Light is my wallet, and my heart is also light; and
      yet I know that the clouds will gather closer for 
      the false clearing.
    The mirage will fade; then will the desert be thirstier
      than before.
    O ye who dwell in the Dark Night of the Soul, beware
      most of all of every herald of the Dawn!
    O ye who dwell in the City of the Pyramids beneath
      the Night of PAN, remember that ye shall see no
      more light but That of the great fire that shall
      consume your dust to ashes!

                        COMMENTARY (<font size=+1><b>&Xi;&Zeta;</font></b>)

      This chapter means that it is useless to try to abandon
    the Great Work.  You may occupy yourself for a time
    with other things, but you will only increase your
    bitterness, rivet the chains still on your feet.
      Paragraph 4 is a practical counsel to mystics not
    to break up their dryness by relaxing their austerities.
      The last paragraph will only be understood by 
    Masters of the Temple.

                                  <font size=+2><b>68</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    At four o'clock there is hardly anybody in Rumpel-
    I have my choice of place and service; the babble of
      the apes will begin soon enough.
    "&Pi;oneers, O &Pi;oneers!"
    Sat no Elijah under the Juniper-tree, and wept?
    Was not Mohammed forsaken in Mecca, and Jesus
      in Gethsemane?
    These prophets were sad at heart; but the chocolate
      at Rumpelmayer's is great, and the Mousse Noix
      is like Nepthys for perfection.
    Also there are little meringues with cream and
      chestnut-pulp, very velvety seductions.
    Sail I not toward LAYLAH within seven days?
    Be not sad at heart, O prophet; the babble of the
      apes will presently begin.
    Nay, rejoice exceedingly; for after all the babble of 
      the apes the Silence of the Night.

                        COMMENTARY (<font size=+1><b>&Xi;&Eta;</font></b>)

      Manna was a heavenly cake which, in the legend, fed
    the Children of Israel in the Wilderness.
      The author laments the failure of his mission to
    mankind, but comforts himself with the following
      (1) He enjoys the advantages of solitude.  (2) Previous
      prophets encountered similar difficulties in con-
      vincing their hearers.  (3) Their food was not equal to
      that obtainable at Rumpelmayer's.  (4) In a few days
      I am going to rejoin Laylah.  (5) My mission will
      succeed soon enough.  (6) Death will remove the 
      nuisance of success.

                                  <font size=+2><b>69</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                              SUCK EGGS!

    This is the Holy Hexagram.
    Plunge from the height, O God, and interlock with 
    Plunge from the height, O Man, and interlock with 
    The Red Triangle is the descending tongue of grace;
      the Blue Triangle is the ascending tongue of 
    This Interchange, the Double Gift of Tongues, the
      Word of Double Power-ABRAHADABRA!-is
      the sign of the GREAT WORK, for the GREAT
      WORK is accomplished in Silence.  And behold is
      not that Word equal to Cheth, that is Cancer.
      whose Sigil is {Cancer}?
    This Work also eats up itself, accomplishes its own
      end, nourishes the worker, leaves no seed, is per-
      fect in itself.
    Little children, love one another!

                       COMMENTARY (<font size=+1><b>&Xi;&Theta;</font></b>)

      The key to the understanding of this chapter is given
    in the number and the title, the former being intelligible
    to all nations who employ Arabic figures, the latter
    only to experts in deciphering English puns.
      The chapter alludes to Levi's drawing of the Hexa-
    gram, and is a criticism of, or improvement upon, it.
    In the ordinary Hexagram, the Hexagram of nature,
    the red triangle is upwards, like fire, and the blue
    triangle downwards, like water.  In the magical hexa-
    gram this is revered; the descending red triangle is
    that of Horus, a sign specially revealed by him per-
    sonally, at the Equinox of the Gods.  (It is the flame
    desending upon the altar, and licking up the burnt
    offering.)  The blue triangle represents the aspiration,
    since blue is the colour of devotion, and the triangle,
    kinetically considered, is the symbol of directed force.
      In the first three paragraphs this formation of the
    hexagram is explained; it is a symbol of the mutual
    separation of the Holy Guardian Angel and his client.
    In the interlocking is indicated the completion of the
      Paragraph 4 explains in slightly different language
    what we have said above, and the scriptural image of 
    tongues is introduced.
      In paragraph 5 the symbolism of tongues is further
    developed.  Abrahadabra is our primal example of an
    interlocked word.  We assume that the reader has
    thoroughly studied that word in Liber D., etc.  The
    sigil of Cancer links up this symbolism with the number
    of the chapter.
      The remaining paragraphs continue the Gallic

                                  <font size=+2><b>70</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    FRATER PERDURABO is of the Sanhedrim of the
      Sabbath, say men; He is the Old Goat himself,
      say women.
    Therefore do all adore him; the more they detest
      him the more do they adore him.
    Ay! let us offer the Obscene Kiss!
    Let us seek the Mystery of the Gnarled Oak, and of
      the Glacier Torrent!
    To Him let us offer our babes!  Around Him let
      us dance in the mad moonlight!
    But FRATER PERDURABO is nothing but AN
      EYE; what eye none knoweth.
    Skip, witches!  Hop, toads!  Take your pleasure!-
      for the play of the Universe is the pleasure of

                        COMMENTARY (<font size=+1><b>&Omicron;</font></b>)

      70 is the number of the letter Ain, the Devil in the
      The chapter refers to the Witches' Sabbath, the
    description of which in Payne Knight should be
    carefully read before studying this chapter.  All the
    allusions will then be obvious, save those which we
    proceed to not.
      Sanhedrim, a body of 70 men.  An Eye.  Eye in
    Hebrew is Oin, 70.
      The "gnarled oak" and the "glacier torrent" refer 
    to the confessions made by many witches.
      I paragraph 7 is seen the meaning of the chapter;
    the obscene and distorted character of much of the
    universe is a whim of the Creator.

                                  <font size=+2><b>71</font></b>
          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                        KING'S COLLEGE CHAPEL

    For mind and body alike there is no purgative like
      Pranayama, no purgative like Pranayama.
    For mind, for body, for mind and body alike-
      alike!-there is, there is, there is no purgative, no
      purgative like Pranayama-Pranayama!-Prana-
      yama! yea, for mind and body alike there is no
      purgative, no purgative, no purgative (for mind
      and body alike!) no purgative, purgative, purgative
      like Pranayama, no purgative for mind and body
      alike, like Pranayama, like Pranayama, like

                     COMMENTARY (<font

      This chapter is a plain statement of fact, put in
    anthem form for emphasis.
      The title is due to the circumstances of the early
    piety of Frater Perdurabo, who was frequently 
    refreshed by hearing the anthems in this chief of the 
    architectural glories of his Alma Mater.

                                  <font size=+2><b>72</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                           HASHED PHEASANT

    Shemhamphorash! all hail, divided Name!
      Utter it once, O mortal over-rash!-
    The Universe were swallowed up in flame

    Nor deem that thou amid the cosmic crash
      May find one thing of all those things the same!
    The world has gone to everlasting smash.

    No! if creation did possess an aim
      (It does not.) it were only to make hash
    Of that most "high" and that most holy game,

                     COMMENTARY (<font

      There are three consecutive verses in the Pentateuch,
    each containing 72 letters.  If these be written beneath
    each other, the middle verse bring reversed, i.e. as in
    English, and divisions are then made vertically, 72
    tri-lateral names are formed, the sum of which is
    Tetragrammaton; this is the great and mysterious
    Divided Name; by adding the terminations Yod He,
    or Aleph Lamed, the names of 72 Angels are formed.
    The Hebrews say that by uttering this Name the
    universe is destroyed.  This statement means the same
    as that of the Hindus, that the effective utterance of
    the name of Shiva would cause him to awake, and so
    destroy the universe.
      In Egyptian and Gnostic magick we meet with pylons
    and Aeons, which only open on the utterance of the
    proper word.
      In Mohammedan magick we find a similar doctrine
    and practice; and the whole of Mantra-Yoga has been 
    built on this foundation.
      Thoth, the god of Magick, is the inventor of speech;
    Christ is the Logos.
      Lines 1-4 are now clear.
      In lines 507 we see the results of Shivadarshana.  Do
    not imagine that any single ides, however high, however 
    holy (or even however insignificant!!), can escape the 
      The logician my say, "But white exists, and if
    white is destroyed, it leaves black; yet black exists.  So 
    that in that case at least one known phenomenon of this
    universe is identical with one of that."  Vain word!
    The logician and his logic are alike involved in the
    universal ruin.
      Lines 8-11 indicate that this fact is the essential one
    about Shivadarshana.
      The title is explained by the intentionally blasphemous
    puns and colloquialisms of lines 9 and 10.

                                  <font size=+2><b>73</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                   THE DEVIL, THE OSTRICH, AND THE
                             ORPHAN CHILD

    Death rides the Camel of Initiation.(36)
    Thou humped and stiff-necked one that groanest in
      Thine Asana, death will relieve thee!
    Bite not, Zelator dear, but bide!  Ten days didst
      thou go with water in thy belly?  Thou shalt go
      twenty more with a firebrand at thy rump!
    Ay! all thine aspiration is to death: death is the
      crown of all thine aspiration.  Triple is the cord of
      silver moonlight; it shall hang thee, O Holy One,
      O Hanged Man, O Camel-Termination-of-the-
      third-person-plural for thy multiplicity, thou
      Ghost of a Non-Ego!
    Could but Thy mother behold thee, O thou UNT!(37)
    The Infinite Snake Ananta that surroundeth the 
      Universe is but the Coffin-Worm!

                   COMMENTARY (<font size=+1><b>&Omicron;&Gamma;</font></b>)

  The Hebrew letter Gimel adds up to 73; it means a camel.
  The title of the chapter is borrowed from the well-known lines of Rudyard
       "But the commissariat camel, when all is said and done,
        'E's a devil and an awstridge and an orphan-child in one."
  Paragraph 1 may imply a dogma of death as the highest form of initiation.
Initiation is not a simple phenomenon.  Any given initiation must take place
on several planes, and is not always conferred on all of these
Intellectual and moral perception of truth often, one might almost say
precedes spiritual and physical perceptions.  One would be foolish to claim
initiation unless it were complete on every plane.
  Paragraph 2 will easily be understood by those who have practised
Asana.  there is perhaps a sardonic reference to rigor mortis, and certainly
one conceives the half-humorous attitude of the expert towards the beginner.
  Paragraph 3 is a comment in the same tone of rough good nature.  The word
Zelator is used because the Zelator of the A&there4;A&there4; has to pass an
in Asana before he becomes eligible for the grade of Practicus.  The ten
allude merely to the tradition about the camel, that he can go ten days
  Paragraph 4 identifies the reward of initiation with death; it is a
of all that we call life, in a way in which what we call death is not.  3,
and  the moon, are all correspondences of Gimel, the letter of the
since gimel is the Path that leads from the Microcosm in tiphareth to the
Macrocosm in Kether.
  The epithets are far too complex to explain in d&Eta;il, but Mem, the
man, has a close affinity for Gimel, as will be seen by a study of Liber
  Unt is not only the Hindustani for Camel, but the usual termination of the
third person plural of the present tense of Latin words of the Third and
Fourth Conjugations.
  The reason for thus addresing the reader is that he has now transcended
first and second persons.  Cf. Liber LXV, Chapter III, vv. 21-24, and
FitzGerald's Omar Khayyam:
            "Some talk there was of Thee and Me
             There seemed; and then no more of Thee and Me.")
The third person plural must be used, because he has now perceived himself
to be a bundle of impressions.  For this is the point on the Path of Gimel
he is actually crossing the Abyss; the student must consult the account of
given in "The Temple of Solomon the King".
  The Ego is but "the ghost of a non-Ego", the imaginary focus at which the
non-Ego becomes sensible.
  Paragraph 5 expresses the wish of the Guru that his Chela may attain
to binah, the Mother.
  Paragraph 6 whispers the ultimate and dread secret of initiation into his
ear, identifying the vastness of the Most Holy with the obscene worm that
gnaws the bowels of the damned.

  (36) Death is said by the Arabs to ride a Camel.  The Path of Gimel (which
means a Camel) leads from Tiphareth to Kether, and its Tarot trump 
    is the "High Priestess".
  (37) UNT, Hindustani for Camel.  I.e. Would that BABALON might look
on thee with favour. 
                                  <font size=+2><b>74</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                             CAREY STREET

    When NOTHING became conscious, it made a bad
    This consciousness acquired individuality: a worse 
    The Hermit asked for love; worst bargain of all.
    And now he has let his girl go to America, to have
      "success" in "life": blank loss.
    Is there no end to this immortal ache
    That haunts me, haunts me sleeping or awake?
      If I had Laylah, how could I forget
      Time, Age, and Death?  Insufferable fret!
        Were I an hermit, how could I support
        The pain of consciousness, the curse of thought?
          Even were I THAT, there still were one sore
          The Abyss that stretches between THAT and
    Still, the first step is not so far away:-
    The Maur&Eta;nia sails on Saturday!

                     COMMENTARY (<font

      Carey Street is well known to prosperous Hebrews
    and poor Englishmen as the seat of the Bankruptcy
      Paragraphs 1-4 are in prose, the downward course,
    and the rest of the chapter in poetry, the upward.
      The first part shows the fall from Nought in four
    steps; the second part, the return.
      The d&Eta;ils of this Hierarchy have already been
    indicated in various chapters.  It is quite conventional
      Step 1, the illumination of Ain as Ain Soph Aour;
    step 2, the concentration of Ain Soph Aour in Kether;
    step 3, duality and the rest of it down to Malkuth;
    step 4, the stooping of Malkuth to the Qliphoth, and
    the consequent ruin of the Tree of Life.
      Part 2 show the impossibility of stopping on the
    Path of Adeptship.
      The final couplet represents the first step upon the
    Path, which must be taken even although the aspirant
    is intellectually aware of the severity of the whole
    course.  You must give up the world for love, the
    material for the moral idea, before that, in its turn, is
    surrendered to the spiritual.  And so on.  This is a
    Laylah-chapter, but in it Laylah figures as the mere

                                  <font size=+2><b>75</font></b>

         <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                          PLOVERS' EGGS(38)

    Spring beans and strawberries are in: goodbye to the
    If I really knew what I wanted, I could give up
      Laylah, or give up everything for Laylah.
    But "what I want" varies from hour to hour.
    This wavering is the root of all compromise, and so
      of all good sense.
    With this gift a man can spend his seventy years in
    Now is this well or ill?
    Emphasise gift, then man, then spend, then seventy
      years, and lastly peace, and change the intonations
      --each time reverse the meaning!
    I would show you how; but-for the moment!
    --I prefer to think of Laylah.

                    COMMENTARY (<font

      The title is explained in the note, but also alludes to
    paragraph 1, the plover's egg being often contemporary
    with the early strawberry.
      Paragraph 1 means that change of diet is pleasant;
    vanity pleases the mind; the idee fixe is a sign of
    insanity.  See paragraphs 4 and 5.
      Paragraph 6 puts the question, "Then is sanity or
    insanity desirable?"  The oak is weakened by the ivy
    which clings around it, but perhaps the ivy keeps it
    from going mad.
      The next paragraph expresses the difficulty of
    expressing thought in writing; it seems, on the face of
    it, absurd that the the text of this book, composed as it is
    of English, simple, austere, and terse, should need a
    commentary.  But it does so, or my most gifted Chela
    and myself would hardly have been at the pains to
    write one.  It was in response to the impassioned appeals
    of many most worthy brethren that we have yielded up
    that time and thought which gold could not have bought,
    or torture wrested.
      Laylah is again the mere woman.

      (38) These eggs being speckled, resemble the wander-
    ing mind referred to.

                                  <font size=+2><b>76</font></b>

         <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    Hail! all ye spavined, gelded, hamstrung horses!
    Ye shall surpass the planets in their courses.
    How?  Not by speed, nor strength, nor power to stay,
    But by the Silence that succeeds the Neigh!

                  COMMENTARY (<font

  Phaeton was the charioteer of the Sun in Greek mythology.
  At first sight the prose of this chapter, though there is only one
dissyllable in
it, appears difficult; but this is a glamour cast by Maya.  It is a
compendium of
various systems of &Phi;losophy.
  No = Nihilism; Yes = Monism, and all dogmatic systems; Perhaps =
Pyrrhonism and Agnosticism; O! = The system of Liber Legis.  (See Chapter
  Eye = Phallicism (cf. Chapters 61 and 70); I = Fichteanism; Hi! =
Transcendentalism; Y? = Scepticism, and the method of science.  No denies
all these and closes the argument.
  But all this is a glamour cast by Maya; the real meaning of the prose of
chapter is as follows:
  No, some negative conception beyond the IT spoken of in Chapters 31, 49
and elsewhere.
  Yes, IT.
  Perhaps, the flux of these.
  O!, Nuit, Hadit, Ra-Hoor-Khuit.
  Eye, the phallus in Kether.
  I, the Ego in Chokmah.
  Hi!, Binah, the feminine principle fertilised.  (He by Yod.)
  Y?, the Abyss.
  No, the refusal to be content with any of this.
  But all this is again only a glamour of Maya, as previously observed in
text (Chapter 31).  All this is true and false, and it is true and false to
say that
it is true and false.
  The prose of this chapter combines, and of course denies, all these
both singly and in combination.  It is intended to stimulate thought to the
point where it explodes with violence and for ever.
  A study of this chapter is probably the best short cut to Nibbana.
  The thought of the Master in this chapter is exceptionally lofty.
  That this is the true meaning, or rather use, of this chapter, is evident
the poetry.
  The master salutes the previous paragraphs as horses which, although in
themselves worthless animals (without the epithets), carry the Charioteer in
path of the Sun.  The question, How?  Not by their own virtues, but by the
silence which results when they are all done with.
  The word "neigh" is a pun on "nay", which refers to the negative
already postulated as beyond IT.  The suggestion is, that there may be
falsely described as silence, to represent absence-of-conception beyond that
  It would be possible to interpret this chapter in its entirety as an
criticism of m&Eta;physics as such, and this is doubtless one of its many

                                  <font size=+2><b>77</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;



                     COMMENTARY (<font

      77 is the number of Laylah (LAILAH), to whom this
    chapter is wholly devoted.
      The first section of the title is an analysis of 77 considered
    as a mystic number.
      7, the septenary; 11, the magical number; 77, the mani-
    festation, therefore, of the septenary.
      Through matter, because 77 is written in Hebrew Ayin
    Zayin (OZ), and He-Goat, the symbol of matter, Capri-
    cornus, the Devil of the Tarot; which is the picture of the
    Goat of the Sabbath upon an altar, worshipped by two other
    devils, male and female.
      As will be seen from the photogravure inserted opposite
    this chapter, Laylah is herself not devoid of "Devil", but,
    as she habitually remarks, on being addressed in terms
    implying this fact, "It's nice to be a devil when you're one
    like me."
      The text need no comment, but it will be noticed that it is
    much shorter that the title.
      Now, the Devil of the Tarot is the Phallus, the Redeemer,
    and Laylah symbolises redemption to Frater P.  The
    number 77, also, interpreted as in the title, is the redeeming
      The ratio of the length of title and text is the key to the
    true meaning of the chapter, which is, that Redemption is
    really as simple as it appears complex, that the names (or
    veils) of truth are obscure and many, the Truth itself plain
    and one; but that the latter must be reached through the
    former.  This chapter is therefore an apology, were one
    needed, for the Book of Lies itself.  In these few simple
    words, it explains the necessity of the book, and offers it-
    humbly, yet with confidence-as a means of redemption to
    the world of sorrowing men.
      The name with full-stops: L.A.Y.L.A.H. represents an
    analysis of the name, which may be left to the ingenium of
    the advanced practicus (see photograph).

                                  <font size=+2><b>78</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                           WHEEL AND--WOA!

    The Great Wheel of Samsara.
    The Wheel of the Law [Dhamma].
    The Wheel of the Taro.
    The Wheel of the Heavens.
    The Wheel of Life.
    All these Wheels be one; yet of all these the Wheel of
      the TARO alone avails thee consciously.
    Meditate long and broad and deep, O man, upon this
      Wheel, revolving it in thy mind
    Be this thy task, to see how each card springs
      necessarily from each other card, even in due order
      from The Fool unto The Ten of Coins.
    Then, when thou know'st the Wheel of Destiny
      complete, mayst thou perceive THAT Will which
      moved it first.  [There is no first or last.}
    And lo! thou art past through the Abyss.

                      COMMENTARY (<font

      The number of this chapter is that of the cards of the
      The title of this chapter is a pun of the phrase "weal
    and woe".  It means motion and rest.  The moral is the
    conventional mystic one; stop thought at its source!
      Five wheels are mentioned in this chapter; all but
    the third refer to the universe as it is; but the wheel of
    the Tarot is not only this, but represents equally the
    Magickal Path.
      This practice is therefore given by Frater P. to
    his pupils; to treat the sequence of the cards as cause
    and effect.  Thence, to discover the cause behind all
    causes. Success in this practice qualifies for the grade
    of Master of the Temple.
      In the penultimate paragraph the bracketed passage
    reminds the student that the universe is not to be
    contemplated as a phenomenon in time.

                                  <font size=+2><b>79</font></b>

          <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                           THE BAL BULLIER

    Some men look into their minds into their memories,
      and find naught but pain and shame.
    These then proclaim "The Good Law" unto mankind.
    These preach renunciation, "virtue", cowardice in
      every form.
    These whine eternally.
    Smug, toothless, hairless Coote, debauch-emascu-
      lated Buddha, come ye to me?  I have a trick to
      make you silent, O ye foamers-at-the mouth!
    Nature is wasteful; but how well She can afford it!
    Nature is false; but I'm a bit of a liar myself.
    Nature is useless; but then how beautiful she is!
    Nature is cruel; but I too am a Sadist.
    The game goes on; it y have been too rough for
      Buddha, but it's (if anything) too dull for me.
    Viens, beau negre!  Donne-moi tes levres encore!

                     COMMENTARY (<font

      the title of this chapter is a place frequented by
    Frater P. until it became respectable.
      The chapter is a rebuke to those who can see nothing
    but sorrow and evil in the universe.
      The Buddhist analysis may be true, but not for
    men of courage.  The plea that "love is sorrow", because
    its ecstasies are only transitory, is contemptible.
      Paragraph 5.  Coote is a blackmailer exposed by The
    Equinox.  The end of the paragraph refers to Catullus,
    his famous epigram about the youth who turned his 
    uncle into Harpocrates.  It is a subtle way for Frater P.
    to insist upon his virility, since otherwise he could not
    employ the remedy.
      The last paragraph is a quotation.  In Paris,
    Negroes are much sought after by sportive ladies.  This
    is therefore presumably intended to assert that even
    women may enjoy life sometimes.
      The word "Sadist" is taken from the famous Marquis
    de Sade, who gave supreme literary form to the joys of 

                                  <font size=+2><b>80</font></b>

               <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    The price of existence is eternal warfare.(39)
    Speaking as an Irishman, I prefer to say: The price
      of eternal warfare is existence.
    And melancholy as existence is, the price is well
      worth paying.
    Is there is a Government?  then I'm agin it!  To Hell
      with the bloody English!
    "O FRATER PERDURABO, how unworthy are
      these sentiments!"
    "D'ye want a clip on the jaw?"(40)

                          COMMENTARY (<font size=+1><b>&Pi;</font></b>)

      Frater P. continues the subject of Chapter 79.
      He pictures himself as a vigorous, reckless, almost
    rowdy Irishman.  he is no thin-lipped prude, to seek
    salvation in unmanly self-abnegation; no Creeping
    Jesus, to slink through existence to the tune of the Dead
    March in Saul; no Cremerian Callus to warehouse his
    semen in his cerebellum.
      "New Thoughtist" is only Old Eunuch writ small.
      Paragraph 2 gives the very struggle for life, which
    disheartens modern thinkers, as a good enough reason for
      Paragraph 5 expresses the sorrow of the modern
    thinker, and paragraph 6 Frater P.'s suggestion for
    replying to such critics.

      (39) ISVD, the foundation scil. of the universe = 80
    = P, the letter of Mars.
      (40) P also means "a mouth".

                                  <font size=+2><b>81</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                             LOUIS LINGG

    I am not an Anarchist in your sense of the word:
      your brain is too dense for any known explosive
      to affect it.
    I am not an Anarchist in your sense of the word:
      fancy a Policeman let loose on Society!
    While there exists the burgess, the hunting man, or
      any man with ideals less than Shelley's and self-
      discipline less than Loyola's-in short, any man
      who falls far short of MYSELF-I am against
      Anarchy, and for Feudalism.
    Every "emancipator" has enslaved the free.

                       COMMENTARY (<font size=+1><b>&Pi;&Alpha;</font></b>)

      The title is the name of one of the authors of the affair
    of the Haymarket, in Chicago.  See Frank Harris, 
    "The Bomb".
      Paragraph 1 explains that Frater P. sees no use
    in the employment of such feeble implements as bombs.
    Nor does he agree even with the aim of the Anarchists,
    since, although Anarchists themselves need no restraint,
    not daring to drink cocoa, lest their animal passions
    should be aroused (as Olivia Haddon assures my
    favourite Chela), yet policemen, unless most severely
    repressed, would be dangerous wild beasts.
      The last bitter sentence is terribly true; the personal
    liberty of the Russian is immensely greater than that of
    the Englishman.  The latest Radical devices for
    securing freedom have turned nine out of ten English-
    men into Slaves, obliged to report their movements to
    the government like so many ticket-of-leave men.
      The only solution of the Social Problem is the
    creation of a class with the true patriarchal feeling,
    and the manners and obligations of chivalry.

                                  <font size=+2><b>82</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    Witch-moon that turnest all the streams to blood,
      I take this hazel rod, and stand, and swear
      An Oath-beneath this blasted Oak and bare
    That rears its agony above the flood
      Whose swollen mask mutters an atheist's prayer.
    What oath may stand the shock of this offence:
    "There is no I, no joy, no permanence"?

    Witch-moon of blood, eternal ebb and flow
      Of baffled birth, in death still lurks a change;
      And all the leopards in thy woods that range,
    And all the vampires in their boughs that glow,
      Brooding on blood-thirst-these are not so strange
    And fierce as life's unfailing shower.  These die,
      Yet time rebears them through eternity.

    Hear then the Oath, with-moon of blood, dread
      Let all thy stryges and thy ghouls attend!
      He that endureth even to the end
    Hath sworn that Love's own corpse shall lie at noon
      Even in the coffin of its hopes, and spend
    All the force won by its old woe and stress
    In now annihilating Nothingness.
        This chapter is called Imperial Purple
                 and A Punic War.

                        COMMENTARY (<font size=+1><b>&Pi;&Beta;</font></b>)

      The title of this chapter, and its two sub-titles, will
    need no explanation to readers of the classics.
      This poem, inspired by Jane Cheron, is as simple
    as it is elegant.
      The poet asks, in verse 1, How can we baffle the
    Three Characteristics?
      In verse 2, he shows that death is impotent against
      In verse 3, he offers the solution of the problem.
      This is, to accept things as they are, and to turn
    your whole energies to progress on the Path.

                                  <font size=+2><b>83</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                          THE BLIND PIG(41)

    Many becomes two: two one: one Naught.  What
      comes to Naught?
    What!  shall the Adept give up his hermit life, and
      go eating and drinking and making merry?
    Ay! shall he not do so? he knows that the Many is
      Naught; and having Naught, enjoys that Naught
      even in the enjoyment of the Many.
    For when Naught becomes Absolute Naught, it
      becomes again the Many.
    Any this Many and this Naught are identical; they
      are not correlatives or phases of some one deeper
      Absence-of-Idea; they are not aspects of some
      further Light: they are They!
    Beware, O my brother, lest this chapter deceive

                       COMMENTARY (<font size=+1><b>&Pi;&Gamma;</font></b>)

      The title of this chapter refers to the Greek number,
    PG being "Pig" without an "i".
      The subject of the chapter is consequently corollary
    to Chapters 79 and 80, the ethics of Adept life.
      The Adept has performed the Great Work; He has
    reduced the Many to Naught; as a consequence, he
    is no longer afraid of the Many.
      Paragraph 4.  See berashith.
      Paragraph 5, takes things for what they are; give up
    interpreting, refining away, analysing.  Be simple and
    lucid and radiant as Frater P.
      Paragraph 6.  With this commentary there is no
    further danger, and the warning becomes superfluous.

      (41) <font size=+1><b>&Pi;&Upsilon;</font></b> = PG = Pig without an I
= Blind Pig.

                                  <font size=+2><b>84</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                            THE AVALANCHE

    Only through devotion to FRATER PERDURABO
      may this book be understood.
    How much more then should He devote Himself to
      AIWASS for the understanding of the Holy Books
      of <font
    Yet must he labour underground eternally.  The
      sun is not for him, nor the flowers, nor the voices
      of the birds; for he is past beyond all these.  Yea,
      verily, oft-times he is weary; it is well that the
      weight of the Karma of the Infinite is with him.
    Therefore is he glad indeed; for he hath finished THE
      WORK; and the reward concerneth him no whit.

                       COMMENTARY (<font size=+1><b>&Pi;&Delta;</font></b>)

      This continues the subject of Chapter 83.
      The title refers to the mental attitude of the Master;
    the avalanche does not fall because it is tired of staying
    on the mountain, or in order to crush the Alps below it,
    or because that it feels that it needs exercise.  Perfectly
    unconscious, perfectly indifferent, it obeys the laws of
    Cohesion and of Gravitation.
      It is the sun and its own weight that loosen it.
      So, also, is the act of the Adept.  "Delivered from the
    lust of result, he is every way perfect."
      Paragraphs 1 and 2.  By "devotion to Frater Per-
    durabo" is not meant sycophancy, but intelligent
    reference and imaginative sympathy.  Put your mind
    in tune with his; identify yourself with him as he
    seeks to identify himself with the Intelligence that
    communicates to him the Holy Books.
      Paragraphs 3 and 4 are explained by the 13th
    Aethyr and the title.

                                  <font size=+2><b>85</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    I distrust any thoughts uttered by any man whose
      health is not robust.
    All other thoughts are surely symptoms of disease.
    Yet these are often beautiful, and may be true within
      the circle of the conditions of the speaker.
    Any yet again!  Do we not find that the most robust
      of men express no thoughts at all?  They eat, drink,
      sleep, and copulate in silence.
    What better proof of the fact that all thought is 
    We are Strassburg geese; the tastiness of our talk
      comes from the disorder of our bodies.
    We like it; this only proves that our tastes also are
      depraved and debauched by our disease.

                      COMMENTARY (<font size=+1><b>&Pi;&Epsilon;</font></b>)

      We now return to that series of chapters which started
    with Chapter 8 (<font size=+1><b>&Eta;</font></b>).
      The chapter is perfectly simple and needs no com-

                                  <font size=+2><b>86</font></b>

           <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

    Ex nihilo N. I. H. I. L. fit.
    N. the Fire that twisteth itself and burneth like a
    I, the unsullied ever-flowing water.
    H. the interpenetrating Spirit, without and within.
      Is not its name ABRAHADABRA?
    I. the unsullied ever-flowing air.
    L. the green fertile earth.
    Fierce are the Fires of the Universe, and on their
      daggers they hold aloft the bleeding heart of earth.
    Upon the earth lies water, sensuous and sleepy.
    Above the water hangs air; and above air, but also
      below fire-and in all-the fabric of all being
      woven on Its invisible design, is <font

                    COMMENTARY (<font size=+1><b>&Pi;&Digamma;</font></b>)

  The number 86 refers to Elohim, the name of the elemental
  The title is the Sanskrit for That, in its sense of "The Existing".
  This chapter is an attempt to replace Elohim by a more
satisfactory hieroglyph of the elements.
  The best attribution of Elohim is Aleph, Air; Lamed, Earth;
He, Spirit; Yod, Fire; Mem, Water.  But the order is not good;
Lamed is not satisfactory for Earth, and Yod too spiritualised a 
form of Fire.  (But see Book 4, part III.)
  Paragraphs 1-6.  Out of Nothing, Nothing is made.  The word
Nihil is taken to affirm that the universe is Nothing, and that is
now to be analysed.  The order of the element is that of Jeheshua.
The elements are taken rather as in Nature; N is easily Fire,
since Mars is the ruler of Scorpio: the virginity of I suits Air
and Water, elements which in Magick are closely interwoven:
H, the letter of of breath, is suitable for Spirit; Abrahadabra is
called the name of Spirit, because it is cheth: L is Earth, green
and fertile, because Venus, the greenness, fertility, and earthiness
of things is the Lady of Libra, Lamed.
  In paragraph 7 we turn to the so-called Jetziratic attribution
of Pentagrammaton, that followed by Dr. Dee, and by the Hindus,
Ti&Beta;ns, Chinese and Japanese.  Fire is the Foundation, the
central core, of things; above this forms a crust, tormented 
from below, and upon this condenses the original steam. Around this
flows the air, created by Earth and Water through the action of
  Such is the globe; but all this is a mere strain in the aethyr,
<font size=+1><b>&Alpha;&Iota;&Theta;&Eta;&Rho;</font></b>.  Here is a new
Pentagrammaton, presumably suitable
for another analysis of the elements; but after a different manner.
&Alpha; (<font size=+1><b>&Alpha;</font></b>) is Air; &Rho; (<font
size=+1><b>&Rho;</font></b>) the Sun; these are the Spirit and the
Son of Christian theology.  In the midst is the Father, expressed
as Father-and-Mother.  I-H (Yod and He), &Eta; (<font
size=+1><b>&Eta;</font></b>) being used
to express "the Mother" instead of &Epsilon; (<font
size=+1><b>&Epsilon;</font></b>), to show that She
has been impregnated by the Spirit; it is the rough breathing and
not the soft.  The centre of all is &Theta; (<font
size=+1><b>&Theta;</font></b>), which was originally
written as a point in a circle ({Sun}), the sublime  hieroglyph of the
Sun in the Macrocosm, and in the Microcosm of the Lingam
in conjunction with the Yoni.
  This word <font size=+1><b>&Alpha;&Iota;&Theta;&Eta;&Rho;</font></b>
(Aethyr) is therefore a perfect hieroglyph
of the Cosmos in terms of Gnostic Theology.
  The reader should consult La Messe et ses Mysteres, par Jean
'Marie de V .... (Paris et Nancy, 1844), for a complete
demonstration of the incorporation of the Solar and Phallic
Mysteries in Christianity.

                                  <font size=+2><b>87</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    There is a dish of sharks' fins and of sea-slug, well set
      in birds' nests...oh!
    Also there is a souffle most exquisite of Chow-Chow.
    These did I devise.
    But I have never tasted anything to match the


      which she gave me before She went away.
        March 22, 1912. E. V.

                        COMMENTARY (<font size=+1><b>&Pi;&Zeta;</font></b>)

      This chapter is technically one of the Laylah chapters.
      It means that, however great may be one's own
    achievements the gifts from on high are still better.
      The Sigil is taken from a Gnostic talisman, and
    refers to the Sacrament.

                                  <font size=+2><b>88</font></b>

             <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                             GOLD BRICKS
    Teach us Your secret, Master! yap my Yahoos.
    Then for the hardness of their hearts, and for the
      softness of their heads, I &Tau;ght them Magick.
    Teach us Your real secret, Master! how to become
      invisible, how to acquire love, and oh! beyond all,
      how to make gold.
    But how much gold will you give me for the Secret
      of Infinite Riches?
    Then said the foremost and most foolish; Master, it
      is nothing; but here is an hundred thousand
    This did I deign to accept, and whispered in his ear
      this secret:

                        COMMENTARY (<font size=+1><b>&Pi;&Eta;</font></b>)

      The term "gold bricks" is borrowed from American
      The chapter is a setting of an old story.
      A man advertises that he could tell anyone how to
    make four hundred a year certain, and would do so
    on receipt of a shilling.  To every sender he dispatched
    a post-card with these words: "Do as I do."
      The word "sucker" is borrowed from American 
      The moral of the chapter is, that it is no good trying
    to teach people who need to be &Tau;ght.

                                  <font size=+2><b>89</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                        UNPROFESSIONAL CONDUCT

    I am annoyed about the number 89.
    I shall avenge myself by writing nothing in this
    That, too, is wise; for since I am annoyed, I could
      not write even a reasonably decent lie.

                       COMMENTARY (<font size=+1><b>&Pi;&Theta;</font></b>)

      Frater P. had been annoyed by a scurvy doctor, the
    number of whose house was 89.
      He shows that his mind was completely poisoned in 
    respect of that number by his allowing himself to be
      (But note that a good Qabalist cannot err.  "In Him
    all is right." 89 is Body-that which annoys-and 
    the Angel of the Lord of Despair and Cruelty.
      Also "Silence" and "Shut Up".
      The four meanings completely describe the chapter.)

                                  <font size=+2><b>90</font></b>

               <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;


    Behold!  I have lived many years, and I have travelled
      in every land that is under the dominion of the 
      Sun, and I have sailed the seas from pole to pole.
    Now do I lift up my voice and testify that all is
      vanity on earth, except the love of a good woman,
      and that good woman LAYLAH.  And I testify
      that in heaven all is vanity (for I have journeyed
      oft, and sojourned oft, in every heaven), except the
      love of OUR LADY BABALON.  And I testify
      that beyond heaven and earth is the love of OUR
      LADY NUIT.
    And seeing that I am old and well stricken in years,
      and that my natural forces fail, therefore do I rise
      up i my throne and call upon THE END.
    For I am youth eternal and force infinite.
    ANd at THE END is SHE that was LAYLAH, and
      BABALON, and NUIT, being... 

                          COMMENTARY (<font size=+1><b>&Rho;</font></b>)

    This chapter is a sort of final Confession of Faith.
    It is the unification of all symbols and all planes.
    The End is expressible.

                                  <font size=+2><b>91</font></b>

            <font size=+1><b>&Kappa;&Epsilon;&Phi;&Alpha;&Lambda;&Eta;

                              THE HEIKLE

    A. M. E. N.

                       COMMENTARY (<font size=+1><b>&Rho;&Alpha;</font></b>)

      The "Heikle" is to be distinguished from the
    "Huckle", which latter is defined in the late Sir W.S.
    Gilbert's "Prince Cherry-Top".
      A clear definition of the Heikle might have been
    obtained from Mr Oscar Eckenstein, 34 Greencroft
    Gardens, South Hampstead, London, N.W. (when
    this comment was written).
      But its general nature is that of a certain minute 
    whiteness, appearing at the extreme end of great
      It is a good title for the last chapter of this book, and
    it also symbolises the eventual coming out into the light
    of his that has wandered long in the darkness.
      91 is the numberation of Amen.
      The chapter consists of an analysis of this word, but
    gives no indication as to the result of this analysis, as
    if to imply this: The final Mystery is always insoluble.
                            CORONAT OPUS.

                      BOOKS BY ALEISTER CROWLEY

                     mentioned in the Commentary

    The Soldier and the Hunchback ! and ? The Eqx.
       I, i.
    Berashith.  Coll. Works, II, 233.
    The Vision and The Voice (Liber 418).  The Eqx.,
       I, v.  Reprint, Barstow, Cal., 1952, with Com-
    Liber VII (Liber Liberi vel Lapidis Lazuli).  Out of
       print; some reprints available.
    Liber Legis.  The Eqx., I, vii.
    The Book of Thoth (The Tarot).  London, 1944.
    AHA!  The Eqx., I, iii.
    The Temple of Solomon the King.  The Eqx.
    Household Gods.  Pallanza, 1912.
    Liber LXI vel Causae.  The Eqx., III, i.
    Liber 500.  Unpublished.
    The World's Tragedy.  Paris, 1910.
    The Scorpion.  The Eqx., I, vi.
    The God-Eater.  London, 1903.
    Liber XVI.  The Eqx., I, vi.
    777, London 1909.  Reprint with Commentary,
        London, 1955.
    Liber LXV.  The Eqx., III, i.
    Liber O (Liber VI).  The Eqx., I, ii.
    Konx Om Pax.  London, 1907.
    Book 4, part III, same as Magick in Theory and 
       Practice.  Paris, 1929.

                          PRO AND CON TENTS

     1. The Sabbath of the Goat.
     2. The Cry of the Hawk.
     3. The Oyster.
     4. Peaches.
     5. The battle of the Ants.
     6. Caviar.
     7. The Dinosaurs.
     8. Steeped Horsehair.
     9. The Branks.
    10. Windlestraws.
    11. The Glow-Worm.
    12. The Dragon-Flies.
    13. Pilgrim-Talk.
    14. Onion-Peelings.
    15. The Gun-Barrel.
    16. The Stag-Beetle.
    17. The Swan.
    18. Dewdrops.
    19. The Leopard and the Deer.
    20. Samson.
    21. The Blind Webster.
    22. The Despot.
    23. Skidoo!
    24. The Hawk and the blindworm.
    25. THE STAR RUBY.
    26. The Elephant and the Tortoise.
    27. The Sorcerer.
    28. The Pole-Star.
    29. The Southern Cross.
    30. John-a-Dreams.

    31. The Garotte.
    32. The Mountaineer.
    33. BAPHOMET.
    34. THe Smoking Dog.
    35. Venus of Milo.
    37. Dragons.
    38. Lambskin.
    39. The Looby.
    40. The HIMOG.
    41. Corn Beef Hash.
    42. Dust-Devils.
    43. Mulberry Tops.
    45. Chinese Music.
    46. Buttons and Rosettes.
    47. Windmill-Words.
    48. Mome Raths.
    50. The Vigil of St. Hubert.
    51. Terrier Work.
    52. The Bull-Baiting.
    53. The Dowser.
    54. Eaves-Droppings.
    55. The Drooping Sunflower.
    56. Trouble with Twins.
    57. The Duck-Billed Platypus.
    58. Haggai-Howlings.
    59. The Tailess Monkey.
    60. The Wound of Amfortas.
    61. The Fool's Knot.
    62. Twig?
    63. Margery Daw.
    64. Constancy.
    65. Sic Transeat ---
    66. The Praying Mantis.
    67. Sodom-Apples.
    68. Manna.

    69. The Way to Succeed-and the Way to Suck
    70. Broomstick-Babblings.
    71. King's College Chapel.
    72. Hashed Pheasant.
    73. The Devil, the Ostrich, and the Orphan Child.
    74. Carey Street.
    75. Plover's Eggs.
    76. Phaeton.
    78. Wheel and-Woa!
    79. The Bal bullier.
    80. Blackthorn.
    81. Louis Lingg.
    82. Bortsch: also Imperial Purple (and A PUNIC WAR).
    83. The Blind Pig.
    84. The Avalanche.
    85. Borborygmi.
    86. TAT.
    87. Mandarin-Meals.
    88. Gold Bricks.
    89. Unprofessional Conduct.
    90. Starlight.
    91. The Heikle.


  • book_of_lies.txt
  • Last modified: 2007-06-08 08:44
  • by