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- | THE BOOK OF LIES < | + | |
- | WHICH IS ALSO FALSELY < | + | |
- | CALLED < | + | |
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- | BREAKS < | + | |
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- | THE WANDERINGS OR FALSIFICATIONS < | + | |
- | OF THE ONE THOUGHT OF < | + | |
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- | FRATER PERDURABO < | + | |
- | (Aleister Crowley) < | + | |
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- | WHICH THOUGHT IS ITSELF < | + | |
- | UNTRUE < | + | |
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- | A REPRINT< | + | |
- | with an additional commentary to each chapter. < | + | |
- | <p /> | + | |
- | " | + | |
- | At the foot of thy stones, O Sea! < | + | |
- | And I would that I could utter < | + | |
- | The thoughts that arise in me!" < | + | |
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- | < | + | |
- | < | + | |
- | (OPPOSITE: Photo of FRATER PERDURABO on his ass.) | + | |
- | | + | |
- | + | ||
- | The number of the book is 333, as implying dis- | + | |
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- | and " | + | |
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- | | + | |
- | 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 " | + | |
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- | There is no joke or subtle meaning in the publisher' | + | |
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- | FOREWORD | + | |
- | + | ||
- | THE BOOK OF LIES, first published in London | + | |
- | in 1913, Aleister Crowley' | + | |
- | long been out of print. | + | |
- | own Commentary gives occasion for a few notes. | + | |
- | 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 " | + | |
- | writes: | + | |
- | " | + | |
- | achievement on the large scale, although it is com- | + | |
- | posed of more or less disconnected elements. | + | |
- | 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. | + | |
- | single word, more frequently from a half-dozen to | + | |
- | twenty paragraphs. | + | |
- | determined more or less definitely by the Qabalistic | + | |
- | import of its number. | + | |
- | ritual of the Pentagram; 72 is a rondel with the refrain | + | |
- | ~Shemhamphorash', | + | |
- | 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, | + | |
- | demand deep knowledge of the Qabalah for inter- | + | |
- | pr& | + | |
- | upon words, secrets expressed in cryptogram, double | + | |
- | or triple meanings which must be combined in order | + | |
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- | [5] | + | |
- | to appreciate the full flavour; others again are | + | |
- | subtly ironical or cynical. | + | |
- | jumble of nonsense intended to insult the reader. | + | |
- | requires infinite study, sympathy, intuition and | + | |
- | initiation. | + | |
- | in none other of my writings have I given so pro- | + | |
- | found and comprehensive an exposition of my | + | |
- | & | + | |
- | "...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. | + | |
- | be pertinent with regard to the question of secrecy. | + | |
- | It has become difficult for me to take this matter | + | |
- | very seriously. | + | |
- | I cannot attach much importance to artificial | + | |
- | mysteries. | + | |
- | 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. | + | |
- | write a book HE BOOK OF LIES, WHICH IS | + | |
- | ALSO FALSELY CALLED BREAKS, THE | + | |
- | WANDERINGS OR FALSIFICATION OF THE | + | |
- | THOUGHT OF FRATER PERDURABO WHICH | + | |
- | THOUGHT IS ITSELF UNTRUE. . . .' | + | |
- | these chapters bothered me. I could not write it. I | + | |
- | invoked Dionysus with particular fervour, but still | + | |
- | without success. | + | |
- | my luck', by doing something entirely contrary to | + | |
- | my inclinations. | + | |
- | spirit came over me, and I scribbled the chapter | + | |
- | down by the light of a farthing dip.. When I read it | + | |
- | over, I was as discontented as before, but I stuck it | + | |
- | into the book in a sort of anger at myself as a | + | |
- | deliberate act of spite towards my readers. | + | |
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- | [6] | + | |
- | " | + | |
- | 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.) | + | |
- | 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' | + | |
- | 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. | + | |
- | instantly flashed upon me. The entire symbolism not | + | |
- | only of Free Masonry but of many other traditions | + | |
- | blazed upon my spiritual vision. | + | |
- | the O.T.O. assumed its proper importance in my | + | |
- | mind. I understood that I held in my hands the key | + | |
- | to the future progress of humanity...." | + | |
- | The Commentary was written by Crowley prob- | + | |
- | ably around 1921. The student will find it very | + | |
- | helpful for the light it throws on many of its passages. | + | |
- | + | ||
- | The Editors | + | |
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- | [7] | + | |
- | ************************************************************ | + | |
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- | ************************************************************ | + | |
- | <font size=+1>< | + | |
- | & | + | |
- | & | + | |
- | + | ||
- | The Ante Primal Triad which is | + | |
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- | | + | |
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- | 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. | + | |
- | | + | |
- | These fragments are Creation. | + | |
- | The broken manifests Light. (2) | + | |
- | + | ||
- | The Second Triad which is GOD | + | |
- | GOD the Father and Mother is concealed in Genera- | + | |
- | tion. | + | |
- | GOD is concealed in the whirling energy of Nature. | + | |
- | GOD is manifest in gathering: harmony: considera- | + | |
- | tion: the Mirror of the Sun and of the Heart. | + | |
- | + | ||
- | The Third Triad | + | |
- | Bearing: preparing. | + | |
- | Wavering: flowing: flashing. | + | |
- | Stability: begetting. | + | |
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- | The Tenth Emanation | + | |
- | The world. | + | |
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- | 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; | + | |
- | 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, | + | |
- | + | ||
- | | + | |
- | 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. | + | |
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- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
- | + | ||
- | THE SABBATH OF THE GOAT | + | |
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- | O! the heart of N.O.X. the Night of Pan. | + | |
- | < | + | |
- | Death. | + | |
- | | + | |
- | 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. | + | |
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- | The shape of the figure I suggests the Phallus; this | + | |
- | chapter is therefore called the Sabbath of the Goat, the | + | |
- | Witches' | + | |
- | The chapter begins with a repetition of O! referred | + | |
- | to in the previous chapter. | + | |
- | 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. | + | |
- | 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>< | + | |
- | 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, | + | |
- | Nox is then further explained, and it is shown that | + | |
- | the ultimate Trinity, O!, is supported, or fed, by the | + | |
- | process of death and begetting, which are the laws of | + | |
- | the universe. | + | |
- | The identity of these two is then explained. | + | |
- | The Student is then charged to understand the | + | |
- | spiritual importance of this physical procession in | + | |
- | line 5. | + | |
- | It is then asserted that the ultimate letter A has two | + | |
- | names, or phases, Life and Death. | + | |
- | Line 7 balances line 5. It will be notice that the | + | |
- | phraseology of these two lines is so conceived that the | + | |
- | one contains the other more than itself. | + | |
- | Line 8 emphasises the importance of performing | + | |
- | both. | + | |
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- | & | + | |
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- | 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! | + | |
- | | + | |
- | That Mine as Thine be the Crown of the Kingdom, | + | |
- | even now. | + | |
- | | + | |
- | These ten words are four, the Name of the One. | + | |
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- | 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 " | + | |
- | to Horus. | + | |
- | 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& | + | |
- | 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. | + | |
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- | <font size=+2><b>3</font></ | + | |
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- | <font size=+1>< | + | |
- | & | + | |
- | + | ||
- | THE OYSTER | + | |
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- | The Brothers of A& | + | |
- | 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& | + | |
- | to A& | + | |
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- | Gimel is the High Priestess of the Tarot. | + | |
- | chapter gives the initiated feminine point of view; it is | + | |
- | therefore called the Oyster, | + | |
- | Equinox X, The Temple of Solomon the King, it is | + | |
- | explained how Masters of the Temple, or Brothers of | + | |
- | A& | + | |
- | 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. | + | |
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- | (4) They cause all men to worship it. | + | |
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- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
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- | Soft and hollow, how thou dost overcome the hard | + | |
- | and full! | + | |
- | It dies, it gives itself; to Thee is the fruit! | + | |
- | Be thou the Bride; thou shalt be the Mother here- | + | |
- | after. | + | |
- | To all impressions thus. Let them not overcome thee; | + | |
- | yet let them breed within thee. The least of the | + | |
- | impressions, | + | |
- | Receive a thousand lovers; thou shalt bear but One | + | |
- | Child. | + | |
- | This child shall be the heir of Fate the Father. | + | |
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- | [18] | + | |
- | | + | |
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- | Daleth is the Empress of the Tarot, the letter of | + | |
- | Venus, and the title, Peaches, again refers to the Yoni. | + | |
- | The chapter is a counsel to accept all impressions; | + | |
- | it is the formula of the Scarlet woman; but no impression | + | |
- | must be allowed to dominate you, only to fructify you; | + | |
- | just as the artist, seeing an object, does not worship it, | + | |
- | but breeds a masterpiece from it. This process is | + | |
- | exhibited as one aspect of the Great Work. The last | + | |
- | two paragraphs may have some reference to the 13th | + | |
- | Aethyr (see The Vision and The Voice). | + | |
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- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
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- | THE BATTLE OF THE ANTS | + | |
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- | That is not which is. | + | |
- | The only Word is Silence. | + | |
- | The only Meaning of that Word is not. | + | |
- | Thoughts are false. | + | |
- | Fatherhood is unity disguised as duality. | + | |
- | Peace implies war. | + | |
- | Power implies war. | + | |
- | Harmony implies war. | + | |
- | Victory implies war. | + | |
- | Glory implies war. | + | |
- | Foundation implies war. | + | |
- | Alas! for the Kingdom wherein all these are at war. | + | |
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- | | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | He is the letter of Aries, a Martial sign; while the | + | |
- | title suggests war. The ants are chosen as small busy | + | |
- | objects. | + | |
- | Yet He, being a holy letter, raises the beginning of the | + | |
- | chapter to a contemplation of the Pentagram, con- | + | |
- | sidered as a glyph of the ultimate. | + | |
- | In line 1, Being is identified with Not-Being. | + | |
- | In line 2, Speech with Silence. | + | |
- | In line 3, the Logos is declared as the Negative. | + | |
- | Line 4 is another phrasing of the familiar Hindu | + | |
- | statement, that that which can be thought is not true. | + | |
- | In line 5, we come to an important statement, an | + | |
- | adumbration of the most daring thesis in this book- | + | |
- | Father and Son are not really two, but one; their unity | + | |
- | being the Holy Ghost, the semen; the human form is a | + | |
- | non-essential accretion of this quintessence. | + | |
- | So far the chapter has followed the Se& | + | |
- | 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. | + | |
- | "God the Father and Mother is concealed in genera- | + | |
- | tion" | + | |
- | But Chesed, in the lower sense, is conjoined to | + | |
- | Microprosopus. | + | |
- | and lesser countenances, | + | |
- | Compare the doctrine of the higher and lower Manas in | + | |
- | Theosophy. | + | |
- | The rest of the chapter therefor points out the duality, | + | |
- | and therefore the imperfection, | + | |
- | in their essence. | + | |
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- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
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- | CAVIAR | + | |
- | + | ||
- | The Word was uttered: the One exploded into one | + | |
- | thousand million worlds. | + | |
- | Each world contained a thousand million spheres. | + | |
- | Each sphere contained a thousand million planes. | + | |
- | Each plane contained a thousand million stars. | + | |
- | Each star contained a many thousand million things. | + | |
- | Of these the reasoner took six, and, preening, said: | + | |
- | This is the One and the All. | + | |
- | These six the Adept harmonised, and said: This is the | + | |
- | Heart of the One and the All. | + | |
- | These six were destroyed by the Master of the | + | |
- | Temple; and he spake not. | + | |
- | The Ash thereof was burnt up by the Magus into | + | |
- | The Word. | + | |
- | Of all this did the Ipsissimus know Nothing. | + | |
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- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | 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& | + | |
- | prosopus in a crude state, and declares them to be the | + | |
- | universe. | + | |
- | 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. | + | |
- | in the Equinox, Liber 418 and elsewhere. | + | |
- | In the next grade, the Word is re-formulated, | + | |
- | Magus in Chokmah, the Dyad, the Logos. | + | |
- | The Ipsissimus, in the highest grade of the A& | + | |
- | is totally unconscious of this process, or, it might be | + | |
- | better to say, he recognises it as Nothing, in that positive | + | |
- | sense of the word, which is only intelligible in | + | |
- | Samasamadhi. | + | |
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- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
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- | THE DINOSAURS | + | |
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- | None are They whose number is Six:(5) else were they | + | |
- | six indeed. | + | |
- | Seven(6) are these Six that live not in the City of the | + | |
- | Pyramids, under the Night of Pan. | + | |
- | There was Lao-tzu. | + | |
- | There was Siddartha. | + | |
- | There was Krishna. | + | |
- | There was Tahuti. | + | |
- | There was Mosheh. | + | |
- | There was Dionysus.(7) | + | |
- | There was Mahmud. | + | |
- | But the Seventh men called PERDURABO; for | + | |
- | enduring unto The End, at The End was Naught | + | |
- | to endure. (8) | + | |
- | Amen. | + | |
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- | This chapter gives a list of those special messengers | + | |
- | of the Infinite who initiate periods. | + | |
- | Dinosaurs because of their seeming to be terrible | + | |
- | devouring creatures. | + | |
- | for their number is 6 (1 plus 2 plus 3), the mystic | + | |
- | number of Binah; but they are called " | + | |
- | they have attained. | + | |
- | called " | + | |
- | They are called Seven, although they are Eight, | + | |
- | because Lao-tzu counts as nought, owing to the nature | + | |
- | of his doctrine. | + | |
- | to be found in Liber 418. | + | |
- | The word " | + | |
- | the end" | + | |
- | Siddartha, or Gotama, was the name of the last | + | |
- | Budda. | + | |
- | Krishna was the principal incarnation of the Indian | + | |
- | Vishnu, the preserver, the principal expounder of | + | |
- | Vedantism. | + | |
- | Tahuti, or Thoth, the Egyptian God of Wisdom. | + | |
- | Mosheh, Moses, the founder of the Hebrew system. | + | |
- | Dionysus, probably an ecstatic from the East. | + | |
- | Mahmud, Mohammed. | + | |
- | All these were men; their Godhead is the result of | + | |
- | mythopoeia. | + | |
- | + | ||
- | NOTES | + | |
- | (5) Masters of the Temple, whose grade has the | + | |
- | mystic number 6 (= 1 + 2 + 3). | + | |
- | (6) These are not eight, as apparent; for Lao-tzu | + | |
- | counts as 0. | + | |
- | (7) The legend of " | + | |
- | perversion of other legends. | + | |
- | compare the account of Christ before Herod/ | + | |
- | the gospels, and of Dionysus before Pentheus in | + | |
- | "The Baccae" | + | |
- | (8) O, the last letter of Perdurabo, is Naught. | + | |
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- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
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- | STEEPED HORSEHAIR | + | |
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- | 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 " | + | |
- | This I persisteth not, posteth not through genera- | + | |
- | tions, changeth momently, finally is dead. | + | |
- | Therefore is man only himself when lost to himself | + | |
- | in The Charioting. | + | |
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- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | Cheth is the Chariot in the Tarot. | + | |
- | the bearer of the Holy Grail. | + | |
- | in Liber 418, the 12th Aethyr. | + | |
- | The chapter is called " | + | |
- | of the mediaeval tradition that by steeping horsehair | + | |
- | a snake is produced, and the snake is the hieroply& | + | |
- | representation of semen, particularly in Gnostic and | + | |
- | Egyptian emblems. | + | |
- | The meaning of the chapter is quite clear; the whole | + | |
- | race-consciousness, | + | |
- | cient, omnipresent, | + | |
- | Therefore, except in the case of an Adept, man only | + | |
- | rises to a glimmer of the universal consciousness, | + | |
- | in the orgasm, the mind is blotted out. | + | |
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- | <font size=+2>< | + | |
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- | < | + | |
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- | THE BRANKS | + | |
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- | 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 " | + | |
- | fore", no " | + | |
- | The name of THAT is not known; the Pronoun | + | |
- | interprets, that is , misinterprets, | + | |
- | Time and Space are Adverbs. | + | |
- | Duality begat the Conjunction. | + | |
- | The Conditioned is Father of the Preposition. | + | |
- | The Article also marketh Division; but the Inter- | + | |
- | jeciton is the sound that endeth in the Silence. | + | |
- | Destroy therefore the Eight Parts of Speech; the | + | |
- | Ninth is nigh unto Truth. | + | |
- | This also must be destroyed before thou enterest | + | |
- | into The Silence. | + | |
- | Aum. | + | |
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- | Teth is the Tarot trump, Strength, in which a woman | + | |
- | is represented closing the mouth of a lion. | + | |
- | This chapter is called "The Branks", | + | |
- | 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, | + | |
- | ecstasy, being the only thing worth saying; yet even this | + | |
- | is to be regarded as a lapse. | + | |
- | " | + | |
- | will observed upon pronouncing it. | + | |
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- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
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- | 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 " | + | |
- | Its name is " | + | |
- | among men. | + | |
- | But THAT which neither is silent, nor speaks, re- | + | |
- | joices therein. | + | |
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- | 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 Τ, the | + | |
- | extended Phallus. | + | |
- | the light of what is said in " | + | |
- | 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, | + | |
- | but within this is a secret unity which rejoices; this | + | |
- | unit being far beyond any conception. | + | |
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- | <font size=+2>< | + | |
- | + | ||
- | < | + | |
- | & | + | |
- | + | ||
- | THE GLOW-WORM | + | |
- | + | ||
- | Concerning the Holy Three-in-Naught. | + | |
- | Nuit, Hadit, Ra-Hoor-Khuit, | + | |
- | 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, | + | |
- | a part, that is, a falsehood, of THAT which is not? | + | |
- | Yet THAT which is not neither is nor is not That | + | |
- | which is! | + | |
- | Identity is perfect; therefore the w of Identity is | + | |
- | but a lie. For there is no subject, and there is no | + | |
- | predicate; nor is there the contradictory of either | + | |
- | of these things. | + | |
- | Holy, Holy, Holy are these Truths that I utter, | + | |
- | knowing them to be but falsehoods, broken mirrors, | + | |
- | troubled waters; hide me, O our Lady, in Thy | + | |
- | Womb! for I may not endure the rapture. | + | |
- | In this utterance of falsehood upon falsehood, whose | + | |
- | contradictories are also false, it seems as if That | + | |
- | which I uttered not were true. | + | |
- | Blessed, unutterably blessed, is this last of the | + | |
- | illusions; let me play the man, and thrust it from | + | |
- | me! Amen. | + | |
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- | | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | & | + | |
- | + | ||
- | "The Glow-Worm" | + | |
- | "a little light in the darkness", | + | |
- | subtle reference to the nature of that light. | + | |
- | Eleven is the great number of Magick, and this | + | |
- | chapter indicates a supreme magical method; but it is | + | |
- | really called eleven, because of Liber Legis, I, 60. | + | |
- | The first part of the chapter describes the universe | + | |
- | in its highest sense, down to Tiphareth; it is the new | + | |
- | and perfect cosmogony of Liber Legis. | + | |
- | Chaos and Babalon are Chokmah and Binah, but | + | |
- | they are really one; the essential unity of the supernal | + | |
- | Triad is here insisted upon. | + | |
- | Pan is a generic name, including this whole system | + | |
- | of its manifested side. Those which are above the Abyss | + | |
- | are therefore said to live in the Night of Pan; they are | + | |
- | only reached by the annihilation of the All. | + | |
- | Thus, the Master of the Temple lives in the Night of | + | |
- | Pan. | + | |
- | Now, below the Abyss, the manifested part of the | + | |
- | Master of the temple, also reaches Samadhi, as the | + | |
- | way of Annihilation. | + | |
- | Paragraph 7 begins by a reflection produced by the | + | |
- | preceding exposition. | + | |
- | contradicted, | + | |
- | He thereupon enters into his Samadhi, and he piles | + | |
- | contradiction upon contradiction, | + | |
- | degree of rapture, with ever sentence, until his armoury | + | |
- | is exhausted, and, with the word Amen, he enters the | + | |
- | supreme state. | + | |
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- | <font size=+2>< | + | |
- | + | ||
- | <font size=+1>< | + | |
- | Ι & | + | |
- | + | ||
- | 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, | + | |
- | without all, there is joy, joy, joy that is but one | + | |
- | facet of a diamond, every other facet whereof is | + | |
- | more joyful than joy itself. | + | |
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- | | + | |
- | | + | |
- | & | + | |
- | + | ||
- | The Dragon-Flies were chosen as symbols of joy, | + | |
- | because of the author' | + | |
- | Paragraph 1 mere repeats Chapter 4 in quintessence; | + | |
- | 1001, being 11 <font size=+1>< | + | |
- | of the complete | + | |
- | unity manifested as the many, for <font size=+1>< | + | |
- | (1-13) gives the | + | |
- | whole course of numbers from the simple unity of 1 | + | |
- | to the complex unity of 13, impregnated by the magical 11. | + | |
- | I may add a further comment on the number 91. | + | |
- | 13 (1 plus 3) is a higher form of 4. 4 is Amoun, the | + | |
- | God of generation, and 13 is 1, the Phallic unity. | + | |
- | Daleth is the Yoni. And 91 is AMN (Amen), a form | + | |
- | of the Phallus made complete through the intervention | + | |
- | of the Yoni. This again connects with the IO and OI | + | |
- | of paragraph 1, and of course IO is the rapture-cry of | + | |
- | the Greeks. | + | |
- | The whole chapter is, again, a comment on Liber | + | |
- | legis, 1, 28-30. | + | |
- | + | ||
- | NOTES | + | |
- | (9) 1001 = 11 <font size=+1>< | + | |
- | Sahas- | + | |
- | raracakkra. | + | |
- | (10) JOY = 101, the Egg of Spirit in equilibrium | + | |
- | between the & | + | |
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- | <font size=+2>< | + | |
- | + | ||
- | < | + | |
- | & | + | |
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- | | + | |
- | + | ||
- | O thou that settest out upon The Path, false is the | + | |
- | Phantom that thou seekest. | + | |
- | 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' | + | |
- | stridest. | + | |
- | Thus art thou lured along That Path, whose fascina- | + | |
- | tion else had driven thee far away. | + | |
- | O thou that drawest toward the End of The Path, | + | |
- | effort is no more. Faster and faster dos thou fall; | + | |
- | thy weariness is changed into Ineffable Rest. | + | |
- | For there is not Thou upon That Path: thou hast | + | |
- | become The Way. | + | |
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- | | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | & | + | |
- | + | ||
- | This chapter is perfectly clear to anyone who has | + | |
- | studied the career of an Adept. | + | |
- | The Sodom-Apple is an uneatable fruit found in the | + | |
- | desert. | + | |
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- | <font size=+2>< | + | |
- | + | ||
- | < | + | |
- | & | + | |
- | + | ||
- | ONION-PEELINGS | + | |
- | + | ||
- | The Universe is the Practical Joke of the General | + | |
- | at the Expense of the Particular, quoth FRATER | + | |
- | PERDURABO, and laughed. | + | |
- | But those disciples nearest to him wept, seeing the | + | |
- | Universal Sorrow. | + | |
- | Those next to them laughed, seeing the Universal | + | |
- | Joke. | + | |
- | Below these certain disciples wept. | + | |
- | Then certain laughed. | + | |
- | Others next wept. | + | |
- | Others next laughed. | + | |
- | Next others wept. | + | |
- | Next others laughed. | + | |
- | Last came those that wept because they could not | + | |
- | see the Joke, and those that laughed lest they | + | |
- | should be thought not to see the Joke, and thought | + | |
- | it safe to act like FRATER PERDURABO. | + | |
- | But though FRATER PERDURABO laughed | + | |
- | openly, He also at the same time wept secretly; | + | |
- | and in Himself He neither laughed nor wept. | + | |
- | Nor did He mean what He said. | + | |
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- | size=+1>< | + | |
- | + | ||
- | The title, " | + | |
- | incident in "Peer Gynt" | + | |
- | The chapter resembles strongly Dupin' | + | |
- | 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. | + | |
- | 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' | + | |
- | tion of his perception of the Universal Joke, also | + | |
- | described in Chapter 34. All individual existence is | + | |
- | tragic. | + | |
- | " | + | |
- | "The Bacchae" | + | |
- | At the end of the chapter it is, however, seen that to | + | |
- | the Master of the Temple the opposite perception occurs | + | |
- | simultaneously, | + | |
- | these. | + | |
- | And in the last paragraph it is shown that he realises | + | |
- | the truth as beyond any statement of it. | + | |
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- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
- | + | ||
- | THE GUN-BARREL | + | |
- | + | ||
- | Mighty and erect is this Will of mine, this Pyramid | + | |
- | of fire whose summit is lost in Heaven. | + | |
- | have I burned the corpse of my desires. | + | |
- | Mighty and erect is this <font | + | |
- | size=+1>< | + | |
- | Will. The | + | |
- | seed thereof is That which I have borne within me | + | |
- | from Eternity; and it is lost within the Body of | + | |
- | Our Lady of the Stars. | + | |
- | I am not I; I am but an hollow tube to bring down | + | |
- | Fire from Heaven. | + | |
- | Mighty and marvellous is this Weakness, this | + | |
- | Heaven which draweth me into Her Womb, this | + | |
- | Dome which hideth, which absorbeth, Me. | + | |
- | This is The Night wherein I am lost, the Love | + | |
- | through which I am no longer I. | + | |
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- | size=+1>< | + | |
- | + | ||
- | The card 15 in the Tarot is "The Devil", | + | |
- | mediaeval blind for Pan. | + | |
- | The title of the chapter refers to the Phallus, which | + | |
- | is here identified with the will. The Greek word< | + | |
- | size=+1>< | + | |
- | has the same number as <font | + | |
- | size=+1>< | + | |
- | 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. | + | |
- | Key. But, as one proceeds, the Cross becomes greater, | + | |
- | until it is the Ace, the Rose, until it is the Word. | + | |
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- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
- | + | ||
- | THE STAG-BEETLE | + | |
- | + | ||
- | Death implies change and individuality if thou be | + | |
- | THAT which hath no person, which is beyond the | + | |
- | changing, even beyond changelessness, | + | |
- | thou to do with death? | + | |
- | The bird of individuality is ecstasy; so also is its | + | |
- | death. | + | |
- | In love the individuality is slain; who loves not love? | + | |
- | Love death therefore, and long eagerly for it. | + | |
- | Die Daily. | + | |
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- | | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | 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. | + | |
- | 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" | + | |
- | In the last paragraph the Master urges his pupils to | + | |
- | practise Samadhi every day. | + | |
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- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
- | + | ||
- | THE SWAN(11) | + | |
- | + | ||
- | There is a Swan whose name is Ecstasy: it wingeth | + | |
- | from the Deserts of the North;it wingeth through | + | |
- | the blue; it wingeth over the fields of rice; at its | + | |
- | coming they push forth the green. | + | |
- | In all the Universe this Swan alone is motionless; it | + | |
- | seems to move, as the Sun seems to move; such | + | |
- | is the weakness of our sight. | + | |
- | O fool! criest thou? | + | |
- | Amen. Motion is relative: there is Nothing that is | + | |
- | still. | + | |
- | Against this Swan I shot an arrow; the white breast | + | |
- | poured forth blood. | + | |
- | ceiving that I was but a Pure Fool, they let me | + | |
- | pass. | + | |
- | Thus and not otherwise I came to the Temple of the | + | |
- | Graal. | + | |
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- | This Swan is Aum. The chapter is inspired by | + | |
- | Frater P.'s memory of the wild swans he shot in the | + | |
- | Tali-Fu. | + | |
- | In paragraphs 3 and 4 it is, however, recognised that | + | |
- | even Aum is impermanent. | + | |
- | 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. | + | |
- | necessary steps to his acquisition of sovereignty over | + | |
- | them. | + | |
- | The story of the Gospel, and that of Parsifal, will | + | |
- | occur to the mind. | + | |
- | + | ||
- | | + | |
- | (11) This chapter must be read in connection with | + | |
- | Wagner' | + | |
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- | <font size=+1>< | + | |
- | & | + | |
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- | | + | |
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- | Verily, love is death, and death is life to come. | + | |
- | Man returneth not again; the stream floweth not | + | |
- | u& | + | |
- | 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. | + | |
- | are the forces that made him and his father and his | + | |
- | father' | + | |
- | This is the Dew of Immortality. | + | |
- | Let this go free, even as It will; thou art not its | + | |
- | master, but the vehicle of It. | + | |
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- | The 18th key of the Tarot refers to the Moon, which | + | |
- | was supposed to shed dew. The appropriateness of the | + | |
- | chapter title is obvious. | + | |
- | The chapter must be read in connection with | + | |
- | Chapters 1 and 16. | + | |
- | I the penultimate paragraph, Vindu is identified | + | |
- | with Amrita, and in the last paragraph the disciple is | + | |
- | charged to let it have its own way. It has a will of its | + | |
- | own, which is more in accordance with the Cosmic Will, | + | |
- | than that of the man who is its guardian and servant. | + | |
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- | THE LEOPARD AND THE DEER | + | |
- | + | ||
- | The spots of the leopard are the sunlight in the | + | |
- | glade; pursue thou the deer stealthily at thy | + | |
- | pleasure. | + | |
- | The dappling of the deer is the sunlight in the glade; | + | |
- | concealed from the leopard do thou feed at thy | + | |
- | pleasure. | + | |
- | Resemble all that surroundeth thee; yet be Thyself | + | |
- | -and take thy pleasure among the living. | + | |
- | This is that which is written-Lurk!-in The Book | + | |
- | of The Law. | + | |
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- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | + | ||
- | 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. | + | |
- | Rudyard Kiplin' | + | |
- | 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. | + | |
- | a course of action hardly distinguishable from hypocrisy; | + | |
- | but the distinction is obvious to any clear thinker, | + | |
- | though not altogether so the Frater P. | + | |
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- | & | + | |
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- | SAMSON | + | |
- | + | ||
- | The Universe is in equilibrium; | + | |
- | without it, though his force be but a feather, can | + | |
- | overturn the Universe. | + | |
- | Be not caught within that web, O child of Freedom! | + | |
- | Be not entangled in the universal lie, O child of | + | |
- | Truth! | + | |
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- | 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 & | + | |
- | destroying them and himself. | + | |
- | this fable. | + | |
- | The first paragraph is a corollary of Newton' | + | |
- | Law of Motion. | + | |
- | the Bornless Beyond. | + | |
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- | & | + | |
- | + | ||
- | THE BLIND WEBSTER | + | |
- | + | ||
- | It is not necessary to understand; it is enough to | + | |
- | adore. | + | |
- | The god may be of clay: adore him; he becomes | + | |
- | GOD. | + | |
- | We ignore what created us; we adore what we create. | + | |
- | Let us create nothing but GOD! | + | |
- | That which causes us to create is our true father and | + | |
- | mother; we create in our own image, which is theirs. | + | |
- | Let us create therefore without fear; for we can | + | |
- | create nothing that is not GOD. | + | |
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- | COMMENTARY (<font | + | |
- | size=+1>< | + | |
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- | The 21st key of the Tarot is called "The Universe", | + | |
- | and refers to the letter Τ, the Phallus in manifesta- | + | |
- | tion; hence the title, "The Blind Webster" | + | |
- | The universe is conceived as Buddhists, on the one | + | |
- | hand, and Rationalists, | + | |
- | fatal, and without intelligence. | + | |
- | delightful to the creator. | + | |
- | The moral of this chapter is, therefore, and exposition | + | |
- | of the last paragraph of Chapter 18. | + | |
- | It is the critical spirit which is the Devil, and gives | + | |
- | rise to the appearance of evil. | + | |
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- | THE DESPOT | + | |
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- | The waiters of the best eating-houses mock the whole | + | |
- | world; they estimate every client at his proper | + | |
- | value. | + | |
- | This I know certainly, because they always treat me | + | |
- | with profound respect. | + | |
- | me into praising them thus publicly. | + | |
- | Yet it is true; and they have this insight because | + | |
- | they serve, and because they can have no personal | + | |
- | interest in the affairs of those whom they serve. | + | |
- | An absolute monarch would be absolutely wise and | + | |
- | good. | + | |
- | But no man is strong enough to have no interest. | + | |
- | Therefore the best king would be Pure Chance. | + | |
- | It is Pure Chance that rules the Universe; therefore, | + | |
- | and only therefore, life is good. | + | |
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- | COMMENTARY (<font size=+1>< | + | |
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- | Comment would only mar the supreme simplicity | + | |
- | of this chapter. | + | |
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- | < | + | |
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- | SKIDOO | + | |
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- | What man is at ease in his Inn? | + | |
- | Get out. | + | |
- | Wide is the world and cold. | + | |
- | Get out. | + | |
- | Thou hast become an in-itiate. | + | |
- | Get out. | + | |
- | But thou canst not get out by the way thou camest | + | |
- | in. The Way out is THE WAY. | + | |
- | Get out. | + | |
- | For OUT is Love and Wisdom and Power.(12) | + | |
- | Get OUT. | + | |
- | If thou hast T already, first get UT.(13) | + | |
- | Then get O. | + | |
- | And so at last get OUT. | + | |
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- | COMMENTARY (<font | + | |
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- | Both " | + | |
- | meaning "Get out" | + | |
- | Work under the figure of a man ridding himself of all | + | |
- | his accidents. | + | |
- | He first leaves the life of comfort; then the world at | + | |
- | large; and, lastly, even the initiates. | + | |
- | In the fourth section is shown that there is no return | + | |
- | for one that has started on this path. | + | |
- | The word OUT is then analysed, and treated as a | + | |
- | noun. | + | |
- | Besides the explanation in the note, O is the Yoni; | + | |
- | T, the Lingam; and U, the Hierophant; the 5th card | + | |
- | of the Tarot, the Pentagram. | + | |
- | identical with IAO. | + | |
- | The rest of the chapter is clear, for the note. | + | |
- | + | ||
- | NOTES | + | |
- | (12) O = {character? | + | |
- | the Hierophant or Redeemer. | + | |
- | (13) T, manhood, the sign of the cross or phallus. | + | |
- | UT, the Holy Guardian Angel; UT, the first syllable | + | |
- | of Udgita, see the Upanishads. | + | |
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- | < | + | |
- | & | + | |
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- | THE HAWK AND THE BLINDWORM | + | |
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- | 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, | + | |
- | And the laughter of the Death-rattle is akin. | + | |
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- | size=+1>< | + | |
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- | The Hawk is the symbol of sight; the Blindworm, of | + | |
- | blindness. | + | |
- | are called blind. | + | |
- | In the last paragraph is reasserted the doctrine of | + | |
- | Chapters 1, 8, 16 and 18. | + | |
- | For the meaning of the word hriliu consult Liber 418. | + | |
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- | THE STAR RUBY | + | |
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- | Facing East, in the centre, draw deep deep deep thy | + | |
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- | finger prest against thy lower lip. Then dashing | + | |
- | down the hand with a great sweep back and out, | + | |
- | expelling forcibly thy breath, cry: <font | + | |
- | size=+1>< | + | |
- | & | + | |
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- | With the same forefinger touch thy forehead, and | + | |
- | say <font size=+1>< | + | |
- | say {& | + | |
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- | right shoulder, and say <font | + | |
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- | shoulder, and say <font | + | |
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- | thine hands, locking the fingers, and cry <font | + | |
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- | Advance to the East. Imagine strongly a Pentagram. | + | |
- | aright, in thy forehead. | + | |
- | eyes, fling it forth, making the sign of Horus, and | + | |
- | roar {& | + | |
- | Hoor | + | |
- | pa kraat. | + | |
- | Go round to the North and repeat; but scream | + | |
- | < | + | |
- | size=+1>< | + | |
- | Go round to the West and repeat; but say <font | + | |
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- | Go round to the South and repeat; but bellow | + | |
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- | Completing the circle widdershins, | + | |
- | centre, and raise thy voice in the Paian, with these | + | |
- | words <font size=+1>< | + | |
- | the signs of N.O.X. | + | |
- | Extend the arms in the form of a Τ, and say low | + | |
- | but clear: <font size=+1>< | + | |
- | & | + | |
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- | Ι & | + | |
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- | Repeat the Cross Qabalistic, as above, and end as | + | |
- | thou didst begin. | + | |
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- | 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& | + | |
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- | | + | |
- | (14) The secret sense of these words is to be sought in | + | |
- | the numberation thereof. | + | |
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- | & | + | |
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- | THE ELEPHANT AND THE TORTOISE | + | |
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- | 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, | + | |
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- | The title of the chapter refers to the Hindu legend. | + | |
- | The first paragraph should be read in connection | + | |
- | with our previous remarks upon the number 91. | + | |
- | The number of the chapter, 26, is that of Tetra- | + | |
- | grammaton, the manifest creator, Jehovah. | + | |
- | He is called the Second in relation to that which is | + | |
- | above the Abyss, comprehended under the title of the | + | |
- | First. | + | |
- | But the vulgarians conceive of nothing beyond the | + | |
- | creator, and therefore call him The First. | + | |
- | He is really the Fourth, being in Chesed, and of | + | |
- | course his nature is fourfold. | + | |
- | 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, | + | |
- | text. | + | |
- | The last paragraph curses the universe thus un- | + | |
- | redeemed. | + | |
- | The eleven initial A's in the last sentence are Magick | + | |
- | Pentagrams, emphasising this curse. | + | |
- | + | ||
- | | + | |
- | (15) In nature the Tortoise has 6 members at angels | + | |
- | of 60 Degrees. | + | |
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- | < | + | |
- | & | + | |
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- | THE SORCERER | + | |
- | + | ||
- | A Sorcerer by the power of his magick had subdued | + | |
- | all things to himself. | + | |
- | Would he travel? | + | |
- | swiftly than the stars. | + | |
- | Would he eat, drink, and take his pleasure? | + | |
- | was none that did not instantly obey his bidding. | + | |
- | In the whole system of ten million times ten million | + | |
- | spheres upon the two and twenty million planes he | + | |
- | had his desire. | + | |
- | And with all this he was but himself. | + | |
- | Alas! | + | |
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- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | This chapter gives the reverse of the medal; it is the | + | |
- | contrast to Chapter 15. | + | |
- | The Sorcerer is to be identified with The Brother of | + | |
- | the Left Hand Path. | + | |
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- | <font size=+1>< | + | |
- | & | + | |
- | + | ||
- | THE POLE-STAR | + | |
- | + | ||
- | Love is all virtue, since the pleasure of love is but | + | |
- | love, and the pain of love is but love. | + | |
- | Love taketh no heed of that which is not and of that | + | |
- | which is. | + | |
- | Absence exalteth love, and presence exalteth love. | + | |
- | Love moveth ever from height to height of ecstasy | + | |
- | and faileth never. | + | |
- | The wings of love droop not with time, nor slacken | + | |
- | for life or for death. | + | |
- | Love destroyeth self, uniting self with that which is | + | |
- | not-self, so that Love breedeth All and None in | + | |
- | One. | + | |
- | Is it not so? | + | |
- | Then thou art not lost in love; speak not of love. | + | |
- | Love Alway Yieldeth: Love Alway Hardeneth. | + | |
- | ..........May be: I write it but to write Her name. | + | |
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- | This now introduces the principal character of this | + | |
- | book, Laylah, who is the ultimate feminine symbol, to | + | |
- | be interpreted on all planes. | + | |
- | But in this chapter, little hint is given of anything | + | |
- | beyond physical love. It is called the Pole-Star, because | + | |
- | Laylah is the one object of devotion to which the author | + | |
- | ever turns. | + | |
- | Note the introduction of the name of the Beloved in | + | |
- | acrostic in line 15. | + | |
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- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
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- | THE SOUTHERN CROSS | + | |
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- | Love, I love you! Night, night, cover us! Thou art | + | |
- | night, O my love; and there are no stars but thine | + | |
- | eyes. | + | |
- | Dark night, sweet night, so warm and yet so fresh, | + | |
- | so scented yet so holy, cover me, cover me! | + | |
- | Let me be no more! Let me be Thine; let me be | + | |
- | Thou; let me be neither Thou nor I; let there be | + | |
- | love in night and night in love. | + | |
- | N.O.X. the night of Pan; and Laylah, the night | + | |
- | before His threshold! | + | |
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- | COMMENTARY (<font | + | |
- | size=+1>< | + | |
- | + | ||
- | Chapter 29 continues Chapter 28. | + | |
- | Note that the word Laylah is the Arabic for " | + | |
- | The author begins to identify the Beloved with the | + | |
- | N.O.X. previously spoken of. | + | |
- | the chapter is called "The Southern Cross", | + | |
- | on the physical plane, Laylah is an Australian. | + | |
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- | < | + | |
- | & | + | |
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- | JOHN-A-DREAMS | + | |
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- | Dreams are imperfections of sleep; even so is con- | + | |
- | sciousness the imperfection of waking. | + | |
- | Dreams are impurities in the circulation of the blood; | + | |
- | even so is consciousness a disorder of life. | + | |
- | Dreams are without proportion, without good | + | |
- | sense, without truth; so also is consciousness. | + | |
- | Awake from dream, the truth is known:(16) awake | + | |
- | from waking, the Truth is-The Unknown. | + | |
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- | COMMENTARY (<font size=+1>< | + | |
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- | 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. | + | |
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- | (16) I.e. the truth that he hath slept. | + | |
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- | & | + | |
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- | THE GAROTTE | + | |
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- | IT moves from motion into rest, and rests from rest | + | |
- | into motion. | + | |
- | So that IT does neither of these things. | + | |
- | THAT one thing which we must express by two | + | |
- | things neither of which possesses any rational | + | |
- | meaning. | + | |
- | Yet ITS doing, which is no-doing, is simple and yet | + | |
- | complex, is neither free nor necessary. | + | |
- | For all these ideas express Relation; and IT, com- | + | |
- | prehending all Relation in ITS simplicity, is out of | + | |
- | all Relation even with ITSELF. | + | |
- | All this is true and false; and it is true and false to | + | |
- | say that it is true and false. | + | |
- | Strain forth thine Intelligence, | + | |
- | 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' | + | |
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- | size=+1>< | + | |
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- | The number 31 refers to the Hebrew word LA, which | + | |
- | means " | + | |
- | A new character is now introduce under the title of | + | |
- | IT, I being the secret, and T being the manifested, | + | |
- | phallus. | + | |
- | This is, however, only one aspect of IT, which may | + | |
- | perhaps be defined as the Ultimate Reality. | + | |
- | IT is apparently a more exalted thing than THAT. | + | |
- | This chapter should be compared with Chapter 11; | + | |
- | that method of destroying the reason by formulating | + | |
- | contradictions is definitely inculcated. | + | |
- | The reason is situated in Daath, which corresponds | + | |
- | the the throat in human anatomy. | + | |
- | chapter, "The Garotte" | + | |
- | The idea is that, by forcing the mind to follow, and | + | |
- | as far as possible to realise, the language of Beyond | + | |
- | the Abyss, the student will succeed in bringing his | + | |
- | reason under control. | + | |
- | As soon as the reason is vanquished, the garotte is | + | |
- | removed; then the influence of the supernals (Kether, | + | |
- | Chokmah, Binah), no longer inhibited by Daath, can | + | |
- | descend upon Tiphareth, where the human will is | + | |
- | situated, and flood it with the ineffable light. | + | |
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- | [73] | + | |
- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
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- | THE MOUNTAINEER | + | |
- | + | ||
- | Consciousness is a symptom of disease. | + | |
- | All that moves well moves without will. | + | |
- | All skillfulness, | + | |
- | ease. | + | |
- | Practise a thousand times, and it becomes difficult; | + | |
- | a thousand thousand, and it becomes easy; a | + | |
- | thousand thousand times a thousand thousand, | + | |
- | and it is no longer Thou that doeth it, but It that | + | |
- | doeth itself through thee. Not until then is that | + | |
- | which is done well done. | + | |
- | Thus spoke FRATER PERDURABO as he leapt | + | |
- | from rock to rock of the moraine without ever | + | |
- | casting his eyes upon the ground. | + | |
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- | [74] | + | |
- | COMMENTARY (<font | + | |
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- | This title is a mere reference to the m& | + | |
- | 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, | + | |
- | easily to be apprehended by comparatively short practice | + | |
- | of Mantra-Yoga. | + | |
- | A mantra is not being properly said as long as the | + | |
- | man knows he is saying it. The same applies to all other | + | |
- | forms of Magick. | + | |
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- | [75] | + | |
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- | & | + | |
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- | 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. | + | |
- | in the Great Sea; yet not a feather is wetted. | + | |
- | flieth He in the air, and lighteth upon the earth at | + | |
- | His pleasure. | + | |
- | So spake IACOBUS BURGUNDUS MOLENSIS(17) | + | |
- | the Grand Master of the Temple; and of the GOD | + | |
- | that is Ass-headed did he dare not speak. | + | |
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- | [76] | + | |
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- | + | ||
- | 33 is the number of the Last Degree of Masonry, | + | |
- | which was conferred upon Frater P. in the year 1900 | + | |
- | of the vulgar era by Don Jesus de Medina-Sidonia in | + | |
- | the City of Mexico. | + | |
- | Baphomet is the mysterious name of the God of the | + | |
- | Templars. | + | |
- | The Eagle described in paragraph 1 is that of the | + | |
- | Templars. | + | |
- | This Masonic symbol is, however, identified by | + | |
- | Frater P. with a bird, which is master of the four | + | |
- | elements, and therefore of the name Tetragrammaton. | + | |
- | Jacobus Burgundus Molensis suffered martyrdom | + | |
- | in the City of Paris in the year 1314 of the vulgar era. | + | |
- | The secrets of his order were, however, not lost, and | + | |
- | are still being communicated to the worthy by his | + | |
- | successors, as is intimated by the last paragraph, which | + | |
- | implies knowledge of a secret worship, of which the | + | |
- | Grand Master did not speak. | + | |
- | The Eagle may be identified, though not too closely, | + | |
- | with the Hawk previously spoken of. | + | |
- | It is perhaps the Sun, the exoteric object of worship | + | |
- | of all sensible cults; it is not to be confused with other | + | |
- | objects of the mystic aviary, such as the swan, phoenix, | + | |
- | pelican, dove and so on. | + | |
- | + | ||
- | | + | |
- | (17) His initials I.B.M. are the initials of the Three | + | |
- | & | + | |
- | Son. | + | |
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- | THE SMOKING DOG(18) | + | |
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- | Each act of man is the twist and double of an hare. | + | |
- | Love and death are the greyhounds that course him. | + | |
- | God bred the hounds and taketh His pleasure in the | + | |
- | sport. | + | |
- | This is the Comedy of Pan, that man should think | + | |
- | he hunteth, while those hounds hunt him. | + | |
- | This is the Tragedy of Man when facing Love and | + | |
- | Death he turns to bay. He is no more hare, but | + | |
- | boar. | + | |
- | There are no other comedies or tragedies. | + | |
- | Cease then to be the mockery of God; in savagery of | + | |
- | love and death live thou and die! | + | |
- | Thus shall His laughter be thrilled through with | + | |
- | Ecstasy. | + | |
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- | The title is explained in the note. | + | |
- | The chapter needs no explanation; | + | |
- | 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 {& | + | |
- | & | + | |
- | which it was the origin. | + | |
- | perceived this truth, or rather the first half of it, comedy, | + | |
- | at breakfast at "Au Chien qui Fume" | + | |
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- | < | + | |
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- | VENUS OF MILO | + | |
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- | Life is as ugly and necessary as the female body. | + | |
- | Death is as beautiful and necessary as the male | + | |
- | body. | + | |
- | The soul is beyond male and female as it is beyond | + | |
- | Life and Death. | + | |
- | Even as the Lingam and the Yoni are but diverse | + | |
- | developments of One Organ, so also are Life and | + | |
- | Death but two phases of One State. | + | |
- | Absolute and the Conditioned are but forms of | + | |
- | THAT. | + | |
- | What do I love? There is no from, no being, to which | + | |
- | I do not give myself wholly up. | + | |
- | Take me, who will! | + | |
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- | COMMENTARY (<font | + | |
- | size=+1>< | + | |
- | + | ||
- | 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, | + | |
- | 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' | + | |
- | be ordinary mind-wandering. | + | |
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- | THE STAR SAPPHIRE | + | |
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- | 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, & | + | |
- | the sign I.R. | + | |
- | Then let him advance to the East, and make the | + | |
- | Holy Hexagram, saying: PATER ET MATER | + | |
- | UNIS DEUS ARARITA. | + | |
- | Let him go round to the South, make the Holy | + | |
- | Hexagram, and say: MATER ET FILIUS UNUS | + | |
- | DEUS ARARITA. | + | |
- | Let him go round to the West, make the Holy | + | |
- | Hexagram, and say: FILIUS ET FILIA UNUS | + | |
- | DEUS ARARITA. | + | |
- | Let him go round to the North, make the Holy | + | |
- | Hexagram, and then say: FILIA ET PATER | + | |
- | UNUS DEUS ARARITA. | + | |
- | Let him then return to the Centre, and so to The | + | |
- | Centre of All [making the ROSY CROSS as he | + | |
- | may know how] saying: ARARITA ARARITA | + | |
- | ARARITA. | + | |
- | In this the Signs shall be those of Set Triumphant | + | |
- | and of Baphomet. | + | |
- | Circle. | + | |
- | communicate the same.] | + | |
- | Then let him say: OMNIA IN DUOS: DUO IN | + | |
- | UNUM: UNUS IN NIHIL: HAE NEC | + | |
- | QUATUOR NEC OMNIA NEC DUO NEC | + | |
- | UNUS NEC NIHIL SUNT. | + | |
- | GLORIA PATRI ET MATRI ET FILIO ET | + | |
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- | FILIAE ET SPIRITUI SANCTO EXTERNO | + | |
- | ET SPIRITUI SANCTO INTERNO UT ERAT | + | |
- | EST ERIT IN SAECULA SAECULORUM SEX | + | |
- | IN UNO PER NOMEN SEPTEM IN UNO | + | |
- | ARARITA. | + | |
- | Let him then repeat the signs of L.V.X. but not the | + | |
- | signs of N.O.X.; for it is not he that shall arise in | + | |
- | the Sign of Isis Rejoicing. | + | |
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- | The Star Sapphire corresponds with the Star-Ruby | + | |
- | of Chapter 25; 36 being the square of 6, as 25 is of %. | + | |
- | This chapter gives the real and perfect Ritual of the | + | |
- | Hexagram. | + | |
- | It would be improper to comment further upon an | + | |
- | official ritual of the A& | + | |
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- | Thought is the shadow of the eclipse of Luna. | + | |
- | Samadhi is the shadow of the eclipse of Sol. | + | |
- | The moon and the earth are the non-ego and the | + | |
- | ego: the Sun is THAT. | + | |
- | Both eclipses are darkness; both are exceeding rare; | + | |
- | the Universe itself is Light. | + | |
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- | Dragons are in the East supposed to cause eclipses | + | |
- | by devouring the luminaries. | + | |
- | There may be some significance in the chapter | + | |
- | number, which is that of Jechidah the highest unity of | + | |
- | the soul. | + | |
- | In this chapter, the idea is given that all limitation | + | |
- | and evil is an exceedingly rare accident; there can be | + | |
- | no night in the whole of the Solar System, except in rare | + | |
- | spots, where the shadow of a planet is cast by itself. | + | |
- | It is a serious misfortune that we happen to live in a | + | |
- | tiny corner of the system, where the darkness reaches such | + | |
- | a high figure as 50 per cent. | + | |
- | The same is true of moral and spiritual conditions. | + | |
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- | Cowan, skidoo! | + | |
- | Tyle! | + | |
- | Swear to hele all. | + | |
- | This is the mystery. | + | |
- | Life! | + | |
- | Mind is the traitor. | + | |
- | Slay mind. | + | |
- | Let the corpse of mind lie unburied on the edge of | + | |
- | the Great Sea! | + | |
- | Death! | + | |
- | This is the mystery. | + | |
- | Tyle! | + | |
- | Cowan, skidoo! | + | |
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- | COMMENTARY (<font size=+1>< | + | |
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- | This chapter will be readily intelligible to E.A. | + | |
- | Freemasons, and it cannot be explained to others. | + | |
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- | THE LOOBY | + | |
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- | 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; | + | |
- | somehow vital. | + | |
- | Unreason becomes Experience. | + | |
- | This lifts the leaden-footed soul to the Experience | + | |
- | of THAT of which Reason is the blasphemy. | + | |
- | But without the Experience these words are the | + | |
- | Lies of a Looby. | + | |
- | Yet a Looby to thee, and a Booby to me, a Balassius | + | |
- | Ruby to GOD, may be! | + | |
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- | 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 " | + | |
- | It would thus be a similar word to " | + | |
- | Paragraphs 2-6 explain the method that was given | + | |
- | in Chapters 11 and 31. This method, however, occurs | + | |
- | throughout the book on numerous occasions, and even | + | |
- | in the chapter itself it is employed in the last paragraphs. | + | |
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- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
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- | 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 shalt thou be. | + | |
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- | | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | Paragraph 1 is, of course, a well-known scientific | + | |
- | fact. | + | |
- | In paragraph 2 it is suggested analogically that all | + | |
- | thinkable things are similarly blinds for the Unthinkable | + | |
- | Reality. | + | |
- | Classing in this manner all things as illusions, the | + | |
- | question arises as to the distinguishing between illusions; | + | |
- | how are we to tell whether a Holy Illuminated Man of | + | |
- | God is really so, since we can see nothing of him but | + | |
- | his imperfections. :It may be yonder beggar is a King." | + | |
- | But these considerations are not to trouble such mind | + | |
- | as the Chela may possess; let him occupy himself, | + | |
- | rather, with the task of getting rid of his personality; | + | |
- | this, and not criticism of his holy Guru, should be the | + | |
- | occupation of his days and nights. | + | |
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- | | + | |
- | (19) HIMOG is a Notariqon of the words Holy | + | |
- | Illuminated Man of God. | + | |
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- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
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- | 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& | + | |
- | through the colleagues of FRATER PER- | + | |
- | DURABO. | + | |
- | But this concerns themselves and their administra- | + | |
- | tion; it concerneth none below the grade of | + | |
- | Exempt Adept, and such an one only by com- | + | |
- | mand. | + | |
- | Also, since below the Abyss Reason is Lord, let men | + | |
- | seek by experiment, and not by Questionings. | + | |
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- | 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,' | + | |
- | 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. | + | |
- | when necessary, to the proper persons, though in no | + | |
- | case to anyone below the grade of Exempt Adept. | + | |
- | 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. | + | |
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- | | + | |
- | (20) I.e. food suitable for Americans. | + | |
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- | [93] | + | |
- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
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- | In the wind of the mind arises the turbulence | + | |
- | called I. | + | |
- | It breaks; down shower the barren thoughts. | + | |
- | All life is choked. | + | |
- | This desert is the Abyss wherein the Universe. | + | |
- | The Stars are but thistles in that waste. | + | |
- | Yet this desert is but one spot accursed in a world of | + | |
- | bliss. | + | |
- | Now and again Travellers cross the desert; they come | + | |
- | from the Great Sea, and to the Great Sea they go. | + | |
- | As they go they spill water; one day they will irrigate | + | |
- | the desert, till it flower. | + | |
- | See! five footprints of a Camel! V.V.V.V.V. | + | |
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- | [94] | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | This number 42 is the Great & | + | |
- | 418, Liber 500, and the essay on the Qabalah in the Temple of | + | |
- | Solomon the King. This number is said to be all hotch-potch and | + | |
- | accursed. | + | |
- | The chapter should be read most carefully in connection with | + | |
- | the 10th Aethyr. | + | |
- | The mind is called " | + | |
- | frequently explained, the ideas and words are identical. | + | |
- | In this free-flowing, | + | |
- | 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. | + | |
- | Zoroaster describes God as having the head of the Hawk, and | + | |
- | a spiral force. | + | |
- | 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 " | + | |
- | French " | + | |
- | True life, the life, which has no consciousness of " | + | |
- | be choked by this false ego, or rather by the thoughts which its | + | |
- | explosions produce. | + | |
- | macrocosmic plane. | + | |
- | The Masters of the Temple are now introduced; they are | + | |
- | inhabitants, | + | |
- | 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 " | + | |
- | Gimel is the path leading from Tiphareth to Kether, uniting | + | |
- | Microprosopus and Macroprosopus, | + | |
- | Work. | + | |
- | The card Gimel in the Tarot is the High Priestess, the Lady of | + | |
- | Initiation; one might even say, the Holy Guardian Angel. | + | |
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- | [95] | + | |
- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
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- | & | + | |
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- | 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!" | + | |
- | THE LAW. | + | |
- | The blood is the life of the individual: offer then | + | |
- | blood! | + | |
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- | 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' | + | |
- | blooded mulberry" | + | |
- | In the World' | + | |
- | Scorpion, and also The God-Eater, the reader may | + | |
- | study the efficacy of rape, and the sacrifice of blood, as | + | |
- | magical formulae. | + | |
- | 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. | + | |
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- | 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. | + | |
- | 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 & | + | |
- | + | ||
- | 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, | + | |
- | These adorations of Thy name. | + | |
- | + | ||
- | He makes them as in Liber Legis, and strikes again | + | |
- | Eleven times upon the Bell. With the Burin he then | + | |
- | makes upon his breast the proper sign. | + | |
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- | Behold this bleeding breast of mine | + | |
- | Gashed with the sacramental sign! | + | |
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- | He puts the second Cake to the wound. | + | |
- | I stanch the blood; the wager soaks | + | |
- | It up, and the high priest invokes! | + | |
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- | He eats the second Cake. | + | |
- | This Bread I eat. This Oath I swear | + | |
- | As I enflame myself with prayer: | + | |
- | "There is no grace: there is no guilt: | + | |
- | This is the Law: DO WHAT THOU WILT!" | + | |
- | + | ||
- | He strikes Eleven times upon the Bell, and cries | + | |
- | ABRAHADABRA. | + | |
- | I entered in with woe; with mirth | + | |
- | I now go forth, and with thanksgiving, | + | |
- | To do my pleasure on the earth | + | |
- | Among the legions of the living. | + | |
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- | He goeth forth. | + | |
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- | 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. | + | |
- | see in particular the accounts in Equinox I, vii of the | + | |
- | circumstances of the Equinox of the Gods. | + | |
- | The word " | + | |
- | idea of " | + | |
- | young from the blood of its own breast. | + | |
- | ideas, though cognate, are not identical, and " | + | |
- | is the more accurate symbol. | + | |
- | This chapter is explained in Chapter 62. | + | |
- | It would be improper to comment further upon a | + | |
- | ritual which has been accepted as official by the | + | |
- | A& | + | |
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- | <font size=+2>< | + | |
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- | CHINESE MUSIC | + | |
- | + | ||
- | " | + | |
- | "It must have a atural' | + | |
- | "It must have a upernatural' | + | |
- | 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, | + | |
- | 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: " | + | |
- | is black" is the watchword of the slave. | + | |
- | takes no heed. | + | |
- | The Chinese cannot help thinking that the octave has | + | |
- | 5 notes. | + | |
- | The more necessary anything appears to my mind, | + | |
- | the more certain it is that I only assert a limitation. | + | |
- | I slept with Faith, and found a corpse in my arms on | + | |
- | awaking; I drank and danced all night with Doubt, | + | |
- | and found her a virgin in the morning. | + | |
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- | [100] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | The title of this chapter is drawn from paragraph 7. | + | |
- | We now, for the first time, attack the question of | + | |
- | doubt. | + | |
- | "Th Soldier and the Hunchback" | + | |
- | fully studied in this connection. | + | |
- | 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, " | + | |
- | prodest haec fabula Christi" | + | |
- | The ruler asserts facts as they are; the slave has there- | + | |
- | fore no option but to deny them passionately, | + | |
- | to express his discontent. | + | |
- | " | + | |
- | the like. Similarly we find people asserting today that | + | |
- | woman is superior to man, and that all men are born | + | |
- | equal. | + | |
- | The Master (in technical language, the Magus) does | + | |
- | not concern himself with facts; he does not care whether | + | |
- | a thing is true or not: he uses truth and falsehood in- | + | |
- | discriminately, | + | |
- | immoral, an preach against him in Hyde Park. | + | |
- | In paragraphs 7 and 8 we find a most important | + | |
- | statement, a practical aspect of the fact that all truth | + | |
- | is relative, and in the last paragraph we see how | + | |
- | scepticism keeps the mind fresh, whereas faith dies in | + | |
- | the very sleep that it induces. | + | |
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- | [101] | + | |
- | <font size=+2>< | + | |
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- | The cause of sorrow is the desire of the One to the | + | |
- | Many, or of the Many to the One. This also is the | + | |
- | cause of joy. | + | |
- | But the desire of one to another is all of sorrow; its | + | |
- | birth is hunger, and its death satiety. | + | |
- | The desire of the moth for the star at least saves him | + | |
- | satiety. | + | |
- | Hunger thou, O man, for the infinite: be insatiable | + | |
- | even for the finite; thus at The End shalt thou | + | |
- | devour the finite, and become the infinite. | + | |
- | Be thou more greedy that the shark, more full of | + | |
- | yearning than the wind among the pines. | + | |
- | The weary pilgrim struggles on; the satiated pilgrim | + | |
- | stops. | + | |
- | The road winds u& | + | |
- | overcome. | + | |
- | Do this by virtue of THAT in thyself before which | + | |
- | law and nature are but shadows. | + | |
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- | [102] | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | 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. | + | |
- | 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. | + | |
- | 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 " | + | |
- | relatively to other Sankharas, are yet barriers upon the | + | |
- | Path; they are modifications of the Ego, and therefore | + | |
- | those things which bar it from the absolute. | + | |
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- | [103] | + | |
- | <font size=+2>< | + | |
- | + | ||
- | < | + | |
- | & | + | |
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- | WINDMILL-WORDS | + | |
- | + | ||
- | Asana gets rid of Anatomy-con- | + | |
- | sciousness. | + | |
- | Pranayama gets rid of Physiology- | " | + | |
- | consciousness. | + | |
- | Yama and Niyama get rid of \ | + | |
- | Ethical consciousness. | + | |
- | 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. | + | |
- | Niyama destroys the passions. / | + | |
- | Dharana destroys the perceptions (Sanna). | + | |
- | Dhyana destroys the tendencies (Sankhara). | + | |
- | Samadhi destroys the consciousness (Vinnanam). | + | |
- | Homard a la Thermidor destroys the digestion. | + | |
- | The last of these facts is the one of which I am most | + | |
- | certain. | + | |
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- | [104] | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | The allusion in the title is not quite clear, though it | + | |
- | may be connected with the penultimate paragraph. | + | |
- | The chapter consists of two points of view from which | + | |
- | to regard Yoga, two odes upon a distant prospect of the | + | |
- | Temple of Madura, two Elegies on a mat of Kusha- | + | |
- | grass. | + | |
- | The penultimate paragraph is introduced by way of | + | |
- | repose. Cynicism is a great cure for over-study. | + | |
- | There is a great deal of cynicism in this book, in one | + | |
- | place and another. | + | |
- | Bitters, to brighten the flavour of a discourse which | + | |
- | were else too sweet. | + | |
- | into sentimentality. | + | |
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- | [105] | + | |
- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
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- | MOME RATHS(22) | + | |
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- | The early bird catches the worm and the twelve- | + | |
- | year-old prostitute attracts the ambassador. | + | |
- | Neglect not the dawn-meditation! | + | |
- | + | ||
- | The first plovers' | + | |
- | flower of virginity is esteemed by the pandar. | + | |
- | Neglect not the dawn-meditation! | + | |
- | + | ||
- | early to bed and early to rise | + | |
- | Makes a man healthy and wealthy and wise: | + | |
- | But late to watch and early to pray | + | |
- | Brings him across The Abyss, they say. | + | |
- | Neglect not the dawn-meditation! | + | |
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- | [106] | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | This chapter is perfectly simple, and needs no | + | |
- | comment whatsoever. | + | |
- | + | ||
- | | + | |
- | + | ||
- | (22) "The mome raths outgrabe" | + | |
- | But " | + | |
- | and " | + | |
- | Milton. | + | |
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- | [107] | + | |
- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
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- | | + | |
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- | Seven are the veils of the dancing-girl in the harem | + | |
- | of IT. | + | |
- | Seven are the names, and seven are the lamps beside | + | |
- | Her bed. | + | |
- | Seven eunuchs guard Her with drawn swords; No | + | |
- | Man may come nigh unto Her. | + | |
- | In Her wine-cup are seven streams of the blood of | + | |
- | the Seven Spirits of God. | + | |
- | Seven are the heads of THE BEAST whereon She | + | |
- | rideth. | + | |
- | The head of an Angel: the head of a Saint: the head | + | |
- | of a Poet: the head of An Adulterous Woman: the | + | |
- | head of a Man of Valour: the head of a Satyr: | + | |
- | and the head of a Lion-Serpent. | + | |
- | Seven letters hath Her holiest name; and it is | + | |
- | + | ||
- | | + | |
- | 77 | + | |
- | | + | |
- | | + | |
- | N L | + | |
- | 7 | + | |
- | O | + | |
- | + | ||
- | This is the Seal upon the Ring that is on the Fore- | + | |
- | finger of IT: and it is the Seal upon the Tombs of | + | |
- | them whom She hath slain. | + | |
- | Here is Wisdom. | + | |
- | count the & | + | |
- | & | + | |
- | An Hundred and Fifty and Six. | + | |
- | + | ||
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- | [108] | + | |
- | | + | |
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- | 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. | + | |
- | word " | + | |
- | " | + | |
- | Snake=spermatozoon and Leo in the Zodiac, which like | + | |
- | Teth itself has the snake-form. | + | |
- | Yoni and Sol.) | + | |
- | Paragraph 7 explains the theological difficulty referred | + | |
- | to above. | + | |
- | 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& | + | |
- | 3. | + | |
- | It is also said to be the seal upon the tombs of them that | + | |
- | she hath slain, that is, of the Masters of the Temple. | + | |
- | In connection with the number 49, see Liber 418, the | + | |
- | 22nd Aethyr, as well as the usual authorities. | + | |
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- | [109] | + | |
- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
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- | THE VIGIL OF ST. HUBERT | + | |
- | + | ||
- | In the forest God met the Stag-beetle. | + | |
- | 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, | + | |
- | this do I believe, and that devoutly." | + | |
- | "Then why do you not worship Me?" | + | |
- | " | + | |
- | But the leaves of the forest rustled with the laughter | + | |
- | of the wind. | + | |
- | Said Wind and Wood: "They neither of them know | + | |
- | anything!" | + | |
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- | [110] | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | 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; | + | |
- | cosm beetle. | + | |
- | " | + | |
- | The things which really exist, the things which have | + | |
- | no Ego, and speak only in the third person, regard | + | |
- | these as ignorant, on account of their assumption of | + | |
- | Knowledge. | + | |
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- | [111] | + | |
- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
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- | | + | |
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- | Doubt. | + | |
- | Doubt thyself. | + | |
- | Doubt even if thou doubtest thyself. | + | |
- | Doubt all. | + | |
- | Doubt even if thou doubtest all. | + | |
- | It seems sometimes as if beneath all conscious doubt | + | |
- | there lay some deepest certainty. | + | |
- | snake! | + | |
- | The horn of the Doubt-Goat be exalted | + | |
- | Dive deeper, ever deeper, into the Abyss of Mind, | + | |
- | until thou unearth the fox THAT. On, hounds! | + | |
- | Yoicks! | + | |
- | Then, wind the Mort! | + | |
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- | [112] | + | |
- | | + | |
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- | 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, | + | |
- | Frater Perdurabo followed in his youth. | + | |
- | This chapter should be read in connection with "The | + | |
- | Soldier and the Hunchback" | + | |
- | 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, | + | |
- | represented as the sinuous snake, scepticism as the | + | |
- | Goat of the Sabbath. | + | |
- | in which destruction is as much joy as creation. | + | |
- | (Compare Chapter 46.) | + | |
- | Beyond that is a still deeper state of mind, which is | + | |
- | THAT. | + | |
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- | [113] | + | |
- | <font size=+2>< | + | |
- | + | ||
- | < | + | |
- | & | + | |
- | + | ||
- | 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! | + | |
- | unto us, O Master! | + | |
- | And I held my peace. | + | |
- | O generation of gossipers! | + | |
- | from the Wrath that is fallen upon you? | + | |
- | O Babblers, Prattlers, Talkers, Loquacious Ones, | + | |
- | Tatlers, Chewers of the Red Rag that inflameth | + | |
- | Apis the Redeemer to fury, learn first what is | + | |
- | Work! and THE GREAT WORK is not so far | + | |
- | beyond! | + | |
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- | [114] | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | 52 is BN, the number of the Son, Osiris-Apis, | + | |
- | Redeemer, with whom the Master (Fra. P.) identifies | + | |
- | himself. | + | |
- | 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. | + | |
- | the red rag" is a phrase for to talk aimlessly and per- | + | |
- | sistently, while it is notorious that a red cloth will excite | + | |
- | the rage of a bull. | + | |
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- | [115] | + | |
- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
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- | THE DOWSER | + | |
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- | Once round the meadow. | + | |
- | twig dip? | + | |
- | Twice round the orchard. | + | |
- | twig dip? | + | |
- | Thrice round the paddock, Highly, lowly, wily, holy, | + | |
- | dip, dip, dip! | + | |
- | Then neighed the horse in the paddock-and lo! | + | |
- | its wings. | + | |
- | For whoso findeth the SPRING beneath the earth | + | |
- | maketh the treaders-of-earth to course the heavens. | + | |
- | This SPRING is threefold; of water, but also of steel, | + | |
- | and of the seasons. | + | |
- | Also this PADDOCK is the Toad that hath the | + | |
- | jewel between his eyes-Aum Mani Padmen | + | |
- | Hum! (Keep us from Evil!) | + | |
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- | [116] | + | |
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- | A dowser is one who practises divination, usually with | + | |
- | the object of finding water or minerals, by means of the | + | |
- | vibrations of a hazel twig. | + | |
- | The meadow represents the flower of life; the orchard its | + | |
- | fruit. | + | |
- | The paddock, being reserved for animals, represents life | + | |
- | itself. | + | |
- | 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 | + | |
- | + | ||
- | " | + | |
- | Wears yet a precious jewel in his head" | + | |
- | | + | |
- | + | ||
- | this jewel being the divine spark in man, and indeed in all | + | |
- | that "lives and moves and has its being" | + | |
- | which is highly significant; | + | |
- | mineral kingdom, the word " | + | |
- | and the phrase "has its being" the lower animals, including | + | |
- | woman. | + | |
- | This " | + | |
- | Lotus and jewel of the well-known Buddhist phrase and | + | |
- | this seems to suggest that this " | + | |
- | suggestion is further strengthened by the concluding phrase | + | |
- | in brackets, "Keep us from evil", since, although it is the | + | |
- | place of life, the means of grace, it may be ruinous. | + | |
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- | [117] | + | |
- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
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- | + | ||
- | Five and forty apprentice masons out of work! | + | |
- | Fifteen fellow-craftsmen out of work! | + | |
- | Three Master Masons out of work! | + | |
- | All these sat on their haunches waiting The Report | + | |
- | of the Sojourner; for THE WORD was lost. | + | |
- | This is the Report of the Sojourners: THE WORD | + | |
- | was LOVE;(23) and its number is An Hundred and | + | |
- | Eleven. | + | |
- | Then said each AMO;(24) for its number is An Hundred | + | |
- | and Eleven. | + | |
- | Each took the Trowel from his LAP,(25) whose number | + | |
- | is AN Hundred and Eleven. | + | |
- | Each called moreover on the Goddess NINA,(26) for | + | |
- | Her number is An Hundred and Eleven. | + | |
- | Yet with all this went The Work awry; for THE | + | |
- | WORD OF THE LAW IS <font | + | |
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- | [118] | + | |
- | | + | |
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- | 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, | + | |
- | Masters were sitting in pentagrams, and the Fellow- | + | |
- | Craftsmen in triangles. | + | |
- | 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. | + | |
- | symbols connected with it in this place are feminine, | + | |
- | but {Aleph} is also a number of Samadhi and mysticism, and | + | |
- | the doctrine is therefore that Magick, in that highest | + | |
- | sense explained in the Book of the Law, is the truer | + | |
- | key. | + | |
- | + | ||
- | NOTES | + | |
- | (23) L=30, O=70, V=6, E=5=111. | + | |
- | (24) A=1, M=40, O=70=111. | + | |
- | (25) The trowel is shaped like a diamond or Yoni. | + | |
- | L=30, A=1, P=80=111 | + | |
- | (26) N=50, I=10, N=50, A=1=111. | + | |
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- | [119] | + | |
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- | < | + | |
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- | THE DROOPING SUNFLOWER | + | |
- | + | ||
- | The One Thought vanished; all my mind was torn to | + | |
- | rags: --- nay! nay! my head was mashed into | + | |
- | wood pulp, and thereon the Daily Newspaper was | + | |
- | printed. | + | |
- | Thus wrote I, since my One Love was torn from me. | + | |
- | I cannot work: I cannot think: I seek distraction | + | |
- | here: I seek distraction there: but this is all my | + | |
- | truth, that I who love have lost; and how may I | + | |
- | regain? | + | |
- | I must have money to get to America. | + | |
- | O Mage! Sage! Gauge thy Wage, or in the Page of | + | |
- | Thine Age is written Rage! | + | |
- | O my darling! | + | |
- | Pounds in that Three Weeks in Paris!...Slash the | + | |
- | Breaks on thine arm with a pole-axe! | + | |
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- | [120] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | The number 55 refers to Malkuth, the ride; it | + | |
- | should then be read in connection with Chapters 28, 29, 49. | + | |
- | The " | + | |
- | 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. | + | |
- | 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 usual razor, as a more vigorous weapon. | + | |
- | cannot be too severe in checking any faltering in the | + | |
- | work, any digression from the Path. | + | |
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- | [121] | + | |
- | <font size=+2>< | + | |
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- | < | + | |
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- | TROUBLE WITH TWINS | + | |
- | + | ||
- | Holy, holy, holy, unto Five Hundred and Fifty Five | + | |
- | times holy be OUR LADY of the STARS! | + | |
- | Holy, holy, holy, unto One Hundred and Fifty Six | + | |
- | times holy be OUR LADY that rideth upon THE | + | |
- | BEAST! | + | |
- | Holy, holy, holy, unto the & | + | |
- | Necessary and Appropriate be OUR LADY | + | |
- | Isis in Her Millions-of-Names, | + | |
- | Genetrix-Meretrix! | + | |
- | Yet holier than all These to me is LAYLAH, night | + | |
- | and death; for Her do I blaspheme alike the finite | + | |
- | and the The Infinite. | + | |
- | So wrote not FRATER PERDURABO, but the | + | |
- | Imp Crowley in his Name. | + | |
- | For forgery let him suffer Penal Servitude for Seven | + | |
- | Years; or at least let him do Pranayama all the | + | |
- | way home-home? nay! but to the house of the | + | |
- | harlot whom he loveth not. For it is LAYLAH that | + | |
- | he loveth................................... | + | |
- | + | ||
- | And yet who knoweth which is Crowley, and which is | + | |
- | FRATER PERDURABO? | + | |
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- | [122] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | The number of the chapter refers to Liber Legis I, 24, | + | |
- | for paragraph 1 refers to Nuit. The " | + | |
- | title are those mentioned in paragraph 5. | + | |
- | 555 is HADIT, HAD spelt in full. 156 is | + | |
- | BABALON. | + | |
- | In paragraph 4 is the gist of the chapter, Laylah | + | |
- | being again introduced, as in Chapters 28, 29, 49 and 55. | + | |
- | The exoteric blasphemy, it is hinted i the last | + | |
- | paragraph, may be an esoteric arcanum, for the Master | + | |
- | of the Temple is interested in Malkuth, as Malkuth is | + | |
- | in Binah; also " | + | |
- | Malkuth"; | + | |
- | body of Nuit and a visit to a brothel may be identical. | + | |
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- | [123] | + | |
- | <font size=+2>< | + | |
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- | < | + | |
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- | 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& | + | |
- | the Rose the Cross is a dry stick. | + | |
- | Worship then the Rosy Cross, and the Mystery of | + | |
- | Two-in-One. | + | |
- | And worship Him that swore by His holy T that One | + | |
- | should not be One except in so far as it is Two. | + | |
- | I am glad that LAYLAH is afar; no doubt clouds | + | |
- | love. | + | |
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- | [124] | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | 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; " | + | |
- | implies space; denies homogeneity to space; but when | + | |
- | " | + | |
- | -we get the word " | + | |
- | Paragraphs 6 and 7 explain this further; it is | + | |
- | necessary to separate things, in order that they might | + | |
- | rejoice in uniting. | + | |
- | 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, | + | |
- | fonder" | + | |
- | bitterness.) | + | |
- | (It is to be observed that the & | + | |
- | committed the syllogistic error quaternis terminorum, | + | |
- | in attempting to reduce the terms to three, staggers into | + | |
- | non distributia medii. | + | |
- | with Sir Wm. Hamilton' | + | |
- | tion (?)) of the predicate may be taken as intervening, | + | |
- | but to do so would render the humour of the chapter too | + | |
- | subtle for the average reader in Oshkosh for whom | + | |
- | this book is evidently written.) | + | |
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- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
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- | 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! | + | |
- | 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; | + | |
- | Gods die, for SORROW. | + | |
- | Wilt thou endure unto THe End, O FRATER | + | |
- | PERDURABO, O Lamp in The Abyss? | + | |
- | the Keystone of the Royal Arch; yet the | + | |
- | Apprentices, | + | |
- | straws in their hair, and think they are Jesus | + | |
- | Christ! | + | |
- | O sublime tragedy and comedy of THE GREAT | + | |
- | WORK! | + | |
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- | [126] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | 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. | + | |
- | 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. | + | |
- | discover the most formidable secret of that degree con- | + | |
- | cealed in the paragraph. | + | |
- | Paragraphs 4-6 express an anguish to which that of | + | |
- | Gethsemane and Golgotha must appear like whitlows. | + | |
- | In paragraph 7 the agony is broken up by the | + | |
- | sardonic or cynical laughter to which we have previously | + | |
- | alluded. | + | |
- | And the final paragraph, in the words of the noblest | + | |
- | simplicity, praises the Great Work; rejoices in its | + | |
- | sublimity, in the supreme Art, in the intensity of the | + | |
- | passion and ecstasy which it brings forth. | + | |
- | the words " | + | |
- | symbolical of Yoni and Lingam.) | + | |
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- | <font size=+2>< | + | |
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- | 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' | + | |
- | 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 " | + | |
- | Rests on its picking me for Buddhahood. | + | |
- | Were I a drunkard, I should think I had | + | |
- | Good evidence that fate was " | + | |
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- | [128] | + | |
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- | 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. | + | |
- | and Compensation, | + | |
- | sophers, hinting that their view of the universe depends | + | |
- | on their own circumstances. | + | |
- | does not agree with Doctor Pangloss, that "all is for | + | |
- | the best in the best of all possible worlds" | + | |
- | wealthiest of our Dukes complain to his cronies that | + | |
- | "Times is cruel ' | + | |
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- | [129] | + | |
- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
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- | THE WOUND OF AMFORTAS(27) | + | |
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- | The Self-mastery of Percivale became the Self- | + | |
- | masturbatery of the Bourgeois. | + | |
- | Vir-tus has become " | + | |
- | The qualities which have made a man, a race, a city, | + | |
- | a caste, must be thrown off; death is the penalty | + | |
- | of failure. | + | |
- | sacrifice that which is dearest to thee unto the | + | |
- | Infernal Gods! | + | |
- | The Englishman lives upon the excrement of his | + | |
- | forefathers. | + | |
- | All moral codes are worthless in themselves; yet in | + | |
- | every new code there is hope. Provided always that | + | |
- | the code is not changed because it is too hard, but | + | |
- | because if is fulfilled. | + | |
- | The dead dog floats with the stream; in puritan | + | |
- | France the best women are harlots; in vicious | + | |
- | England the best women are virgins. | + | |
- | If only the Archbishop of Canterbury were to go | + | |
- | make in the streets and beg his bread! | + | |
- | The new Christ, like the old, it the friend of publicans | + | |
- | and sinners; because his nature is ascetic. | + | |
- | O if everyman did No Matter What, provided that it | + | |
- | is the one thing that he will not and cannot do! | + | |
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- | [130] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | 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& | + | |
- | crapulence. | + | |
- | chosen, and carefully trained to fulfill the sacrament of | + | |
- | fatherhood; the shame of sex consists in the usurpation | + | |
- | of its function by the unworthy. | + | |
- | The word virtus means "the quality of manhood" | + | |
- | Modern " | + | |
- | In paragraph 3, however, we see the penalty of | + | |
- | conservatism; | + | |
- | In the penultimate paragraph the words "the new | + | |
- | Christ" | + | |
- | In the last paragraph we reach the sublime mystic | + | |
- | doctrine that whatever you have must be abandoned. | + | |
- | Obviously, that which differentiates your consciousness | + | |
- | from the absolute is part of the content of that con- | + | |
- | sciousness. | + | |
- | + | ||
- | | + | |
- | (27) Chapter so called because Amfortas was | + | |
- | wounded by his own spear, the spear that had made him | + | |
- | king. | + | |
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- | [131] | + | |
- | <font size=+2>< | + | |
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- | & | + | |
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- | THE FOOL'S KNOT | + | |
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- | O Fool! begetter of both I and Naught, resolve this | + | |
- | Naught-y Knot! | + | |
- | O! Ay! this I and O-IO!-IAO! For I owe " | + | |
- | aye to Nibbana' | + | |
- | 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) | + | |
- | right One in thine Uprightness rejoiceth-Death | + | |
- | to all Fishes!(32) | + | |
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- | [132] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | The number of this chapter refers to the Hebrew word Ain, the negative and | + | |
- | Ani, 61. | + | |
- | The " | + | |
- | letter | + | |
- | Aleph, 1. | + | |
- | A fool's knot is a kind of knot which, although it has the appearance of a | + | |
- | knot, is | + | |
- | not really a knot, but pulls out immediately. | + | |
- | The chapter consists of a series of complicated puns on 1 and I, with | + | |
- | regard to | + | |
- | their shape, sound, and that of the figures which resemble them in shape. | + | |
- | Paragraph 1 calls upon the Fool of the Tarot, who is to be referred to | + | |
- | Ipsissimus, | + | |
- | to the pure fool, Parsifal, to resolve this problem. | + | |
- | The word Naught-y suggests not only that the problem is sexual, but does | + | |
- | not really | + | |
- | exist. | + | |
- | Paragraph 2 shows the Lingam and Yoni as, in conjunction, | + | |
- | of | + | |
- | ecstasy (I)!), and of the complete symbol I A O. | + | |
- | The latter sentence of the paragraph unites the two meanings of giving up | + | |
- | the | + | |
- | Lingam to the Yoni, and the Ego to the Absolute. | + | |
- | This idea, "I must give up", I owe, is naturally completed by I pay, and | + | |
- | the | + | |
- | sound of the word " | + | |
- | represents the final dissolution in Shivadarshana. | + | |
- | I Hebrew, the letter which follows O is P; i therefore follows Ayin, the | + | |
- | Devil | + | |
- | of the Tarot. | + | |
- | AYIN is spelt O I N, thus replacing the A in A I N by an O, the letter of | + | |
- | the | + | |
- | Devil, or Pan, the phallic God. | + | |
- | Now AIN means nothing, and thus the replacing of AIN by OIN means the | + | |
- | completion of the Yoni by the Lingam, which is followed by the complete | + | |
- | dissolution | + | |
- | symbolised in the letter P. | + | |
- | These letters, O P, are then seen to be the root of opus, the Latin word | + | |
- | for " | + | |
- | in this case, the Great Work. And they also begin the word " | + | |
- | hindu | + | |
- | & | + | |
- | he opens | + | |
- | his eye the universe is destroyed-another synonym, therefore, for the | + | |
- | accomplish- | + | |
- | ment of the Great Work. But the " | + | |
- | is | + | |
- | himself the Mahalingam, which unites these symbolisms. | + | |
- | eye, | + | |
- | the ejaculation of the lingam, the destruction of the universe, the | + | |
- | accomplishment | + | |
- | of the Great Work-all these are different ways of saying the same thing. | + | |
- | The last paragraph is even obscurer to those unfamiliar to the masterpiece | + | |
- | referred to in the note; for the eye of Horus (see 777, Col. | + | |
- | XXI, line 10, "the blind | + | |
- | eye that weeps" is a poetic Arab name for the lingam). | + | |
- | The doctrine is that the Great Work should be accomplished without | + | |
- | creating new | + | |
- | Karma, for the letter N, the fish, the vesica, the womb, breeds, whereas the | + | |
- | Eye of | + | |
- | Horus does not; or, if it does so, breeds, according to Turkish tradition, a | + | |
- | Messiah. | + | |
- | Death implies resurrection; | + | |
- | in the | + | |
- | Tarot has a crosspiece. | + | |
- | expressed | + | |
- | in their injunction, "Fry your seeds" | + | |
- | Karma, | + | |
- | and create no new, so that, as it were, the books are balanced. | + | |
- | have | + | |
- | either a credit or a debit, you are still in account with the universe. | + | |
- | (N.B. Frater P. wrote this chapter-61-while dining with friends, in about | + | |
- | a | + | |
- | minute and a half. That is how you must know the Qabalah.) | + | |
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- | | + | |
- | (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-& | + | |
- | (32) Death = Νn, the letter before O, means a fish, a symbol of Christ, | + | |
- | and | + | |
- | also by its shape the Female principle | + | |
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- | <font size=+2>< | + | |
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- | TWIG?(33) | + | |
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- | The Phoenix hat a Bell for Sound; Fire for Sight; a | + | |
- | Knife for Touch; two cakes, one for taste, the other | + | |
- | for smell. | + | |
- | He standeth before the Altar of the Universe at | + | |
- | Sunset, when Earth-life fades. | + | |
- | He summons the Universe, and crowns it with | + | |
- | MAGICK Light to replace the sun of natura light. | + | |
- | He prays unto, and give homage to, Ro-Hoor_khuit; | + | |
- | to Him he then sacrifices. | + | |
- | The first cake, burnt, illustrates the profit drawn | + | |
- | from the scheme of incarnation. | + | |
- | The second, mixt with his life's blood and eaten, | + | |
- | illustrates the use of the lower life to feed the | + | |
- | higher life. | + | |
- | He then takes the Oath and becomes free-un | + | |
- | conditioned-the Absolute. | + | |
- | Burning up i the Flame of his Prayer, and born | + | |
- | again-the Phoenix! | + | |
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- | COMMENTARY (<font size=+1>< | + | |
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- | This chapter is itself a comment on Chapter 44. | + | |
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- | | + | |
- | (33) Twig? = dost thou understand? | + | |
- | takes twigs to kindle the fire in which it burns itself. | + | |
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- | & | + | |
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- | I love LAYLAH. | + | |
- | I lack LAYLAH. | + | |
- | "Where is the Mystic Grace?" | + | |
- | Who told thee, man, that LAYLAH is not Nuit, nd | + | |
- | I hadit? | + | |
- | I destroyed all things; they are reborn in other | + | |
- | shapes. | + | |
- | I gave up all for One; this One hath given up its | + | |
- | Unity for all? | + | |
- | I wrenched DOG backwards to find GOD; now GOD | + | |
- | barks. | + | |
- | Think me not fallen because I love LAYLAH, and | + | |
- | lack LAYLAH. | + | |
- | I am the Master of the Universe; then give me a | + | |
- | heap of straw in a hut, and LAYLAH naked! | + | |
- | Amen. | + | |
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- | [136] | + | |
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- | 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: | + | |
- | " | + | |
- | Sold her bed to lie upon straw. | + | |
- | Was not she a silly slut | + | |
- | To sell her bed to lie upon dirt?" | + | |
- | The word " | + | |
- | upon this chapter. | + | |
- | opposite rules apply. | + | |
- | the many is again transmuted to the one. Solve et | + | |
- | Coagula. | + | |
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- | & | + | |
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- | CONSTANCY | + | |
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- | I was discussing oysters with a crony: | + | |
- | GOD sent to me the angels DIN and DONI. | + | |
- | "An man of spunk," | + | |
- | choose | + | |
- | To breakfast every day chez Laperouse." | + | |
- | " | + | |
- | 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' | + | |
- | 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' | + | |
- | Leaving me that. elsehow may do his worst." | + | |
- | DONI and DIN, perceiving me inspired, | + | |
- | Conceived their task was finished: they retired. | + | |
- | I turned upon my friend, and, breaking bounds, | + | |
- | Borrowed a trifle of two hundred pounds. | + | |
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- | [138] | + | |
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- | 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-" | + | |
- | towards his attitude to complete freedom of speech and | + | |
- | action. | + | |
- | the spirits, and explains his own position. | + | |
- | mission was to rouse him to confidence and action. | + | |
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- | SIC TRANSEAT--- | + | |
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- | "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. | + | |
- | 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. | + | |
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- | [140] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | 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 " | + | |
- | leading from Tiphareth to Kether; the " | + | |
- | are the Ajna-Chakkra; | + | |
- | lotus of the Sahasrara. | + | |
- | connect with Laylah. | + | |
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- | <font size=+2>< | + | |
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- | THE PRAYING MANTIS | + | |
- | + | ||
- | "Say: God is One." | + | |
- | and one times a night for one thousand nights and | + | |
- | one did I affirm th Unity. | + | |
- | But " | + | |
- | GOD are not worth even her blemishes. | + | |
- | Al-lah is only sixty-six; but LAYLAH counteth | + | |
- | up to Seven and Seventy.(35) | + | |
- | "Yea! the night shall cover all; the night shall cover | + | |
- | all." | + | |
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- | [142] | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | + | ||
- | 66 is the number of Allah; the praying mantis is a | + | |
- | blasphemous grasshopper which caricatures the pious. | + | |
- | The chapter recurs to the subject of Laylah, whom | + | |
- | the author exalts above God, in continuation of the | + | |
- | reasonings given in Chapter 56 and 63. She is | + | |
- | identified with N.O.X. by the quotation from Liber 65. | + | |
- | + | ||
- | NOTES | + | |
- | (34) Laylah is the Arabic for night. | + | |
- | (35) A L L H = 1 + 30 + 30 + 5 = 66. L + A + I | + | |
- | + L + A + H = 77, which also gives MSL, the In- | + | |
- | fluence of the Highest, OZ, a goat, and so on. | + | |
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- | [143] | + | |
- | <font size=+2>< | + | |
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- | I have bought pleasant trifles, and thus soothed my | + | |
- | lack of LAYLAH. | + | |
- | Light is my wallet, and my heart is also light; and | + | |
- | yet I know that the clouds will gather closer for | + | |
- | the false clearing. | + | |
- | The mirage will fade; then will the desert be thirstier | + | |
- | than before. | + | |
- | O ye who dwell in the Dark Night of the Soul, beware | + | |
- | most of all of every herald of the Dawn! | + | |
- | O ye who dwell in the City of the Pyramids beneath | + | |
- | the Night of PAN, remember that ye shall see no | + | |
- | more light but That of the great fire that shall | + | |
- | consume your dust to ashes! | + | |
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- | [144] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | This chapter means that it is useless to try to abandon | + | |
- | the Great Work. You may occupy yourself for a time | + | |
- | with other things, but you will only increase your | + | |
- | bitterness, rivet the chains still on your feet. | + | |
- | Paragraph 4 is a practical counsel to mystics not | + | |
- | to break up their dryness by relaxing their austerities. | + | |
- | The last paragraph will only be understood by | + | |
- | Masters of the Temple. | + | |
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- | [145] | + | |
- | <font size=+2>< | + | |
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- | < | + | |
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- | MANNA | + | |
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- | At four o' | + | |
- | mayer' | + | |
- | I have my choice of place and service; the babble of | + | |
- | the apes will begin soon enough. | + | |
- | "& | + | |
- | Sat no Elijah under the Juniper-tree, | + | |
- | Was not Mohammed forsaken in Mecca, and Jesus | + | |
- | in Gethsemane? | + | |
- | These prophets were sad at heart; but the chocolate | + | |
- | at Rumpelmayer' | + | |
- | is like Nepthys for perfection. | + | |
- | Also there are little meringues with cream and | + | |
- | chestnut-pulp, | + | |
- | 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; | + | |
- | the apes the Silence of the Night. | + | |
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- | [146] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | + | ||
- | Manna was a heavenly cake which, in the legend, fed | + | |
- | the Children of Israel in the Wilderness. | + | |
- | The author laments the failure of his mission to | + | |
- | mankind, but comforts himself with the following | + | |
- | reflections: | + | |
- | (1) He enjoys the advantages of solitude. | + | |
- | prophets encountered similar difficulties in con- | + | |
- | vincing their hearers. | + | |
- | that obtainable at Rumpelmayer' | + | |
- | I am going to rejoin Laylah. | + | |
- | succeed soon enough. | + | |
- | nuisance of success. | + | |
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- | [147] | + | |
- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
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- | THE WAY TO SUCCEED-AND THE WAY TO | + | |
- | SUCK EGGS! | + | |
- | + | ||
- | This is the Holy Hexagram. | + | |
- | Plunge from the height, O God, and interlock with | + | |
- | Man! | + | |
- | Plunge from the height, O Man, and interlock with | + | |
- | Beast! | + | |
- | The Red Triangle is the descending tongue of grace; | + | |
- | the Blue Triangle is the ascending tongue of | + | |
- | prayer | + | |
- | This Interchange, | + | |
- | Word of Double Power-ABRAHADABRA!-is | + | |
- | the sign of the GREAT WORK, for the GREAT | + | |
- | WORK is accomplished in Silence. | + | |
- | not that Word equal to Cheth, that is Cancer. | + | |
- | whose Sigil is {Cancer}? | + | |
- | This Work also eats up itself, accomplishes its own | + | |
- | end, nourishes the worker, leaves no seed, is per- | + | |
- | fect in itself. | + | |
- | Little children, love one another! | + | |
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- | [148] | + | |
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- | 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. | + | |
- | 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.) | + | |
- | since blue is the colour of devotion, and the triangle, | + | |
- | kinetically considered, is the symbol of directed force. | + | |
- | In the first three paragraphs this formation of the | + | |
- | hexagram is explained; it is a symbol of the mutual | + | |
- | separation of the Holy Guardian Angel and his client. | + | |
- | In the interlocking is indicated the completion of the | + | |
- | work. | + | |
- | Paragraph 4 explains in slightly different language | + | |
- | what we have said above, and the scriptural image of | + | |
- | tongues is introduced. | + | |
- | In paragraph 5 the symbolism of tongues is further | + | |
- | developed. | + | |
- | interlocked word. We assume that the reader has | + | |
- | thoroughly studied that word in Liber D., etc. The | + | |
- | sigil of Cancer links up this symbolism with the number | + | |
- | of the chapter. | + | |
- | The remaining paragraphs continue the Gallic | + | |
- | symbolism. | + | |
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- | [149] | + | |
- | <font size=+2>< | + | |
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- | 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! | + | |
- | us dance in the mad moonlight! | + | |
- | But FRATER PERDURABO is nothing but AN | + | |
- | EYE; what eye none knoweth. | + | |
- | Skip, witches! | + | |
- | for the play of the Universe is the pleasure of | + | |
- | FRATER PERDURABO. | + | |
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- | [150] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | 70 is the number of the letter Ain, the Devil in the | + | |
- | Tarot. | + | |
- | The chapter refers to the Witches' | + | |
- | description of which in Payne Knight should be | + | |
- | carefully read before studying this chapter. | + | |
- | 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 " | + | |
- | to the confessions made by many witches. | + | |
- | I paragraph 7 is seen the meaning of the chapter; | + | |
- | the obscene and distorted character of much of the | + | |
- | universe is a whim of the Creator. | + | |
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- | [151] | + | |
- | <font size=+2>< | + | |
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- | & | + | |
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- | KING'S COLLEGE CHAPEL | + | |
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- | For mind and body alike there is no purgative like | + | |
- | Pranayama, no purgative like Pranayama. | + | |
- | For mind, for body, for mind and body alike- | + | |
- | alike!-there is, there is, there is no purgative, no | + | |
- | purgative like Pranayama-Pranayama!-Prana- | + | |
- | yama! yea, for mind and body alike there is no | + | |
- | purgative, no purgative, no purgative (for mind | + | |
- | and body alike!) no purgative, purgative, purgative | + | |
- | like Pranayama, no purgative for mind and body | + | |
- | alike, like Pranayama, like Pranayama, like | + | |
- | Prana-Prana-Prana-Prana-pranayama! | + | |
- | -Pranayama! | + | |
- | AMEN. | + | |
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- | [152] | + | |
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- | This chapter is a plain statement of fact, put in | + | |
- | anthem form for emphasis. | + | |
- | The title is due to the circumstances of the early | + | |
- | piety of Frater Perdurabo, who was frequently | + | |
- | refreshed by hearing the anthems in this chief of the | + | |
- | architectural glories of his Alma Mater. | + | |
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- | <font size=+2>< | + | |
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- | Shemhamphorash! all hail, divided Name! | + | |
- | Utter it once, O mortal over-rash!- | + | |
- | The Universe were swallowed up in flame | + | |
- | -Shemhamphorash! | + | |
- | + | ||
- | Nor deem that thou amid the cosmic crash | + | |
- | May find one thing of all those things the same! | + | |
- | The world has gone to everlasting smash. | + | |
- | + | ||
- | No! if creation did possess an aim | + | |
- | (It does not.) it were only to make hash | + | |
- | Of that most " | + | |
- | Shemhamphorash! | + | |
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- | [154] | + | |
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- | size=+1>< | + | |
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- | There are three consecutive verses in the Pentateuch, | + | |
- | each containing 72 letters. | + | |
- | 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; | + | |
- | 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. | + | |
- | 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. | + | |
- | not imagine that any single ides, however high, however | + | |
- | holy (or even however insignificant!!), | + | |
- | destruction. | + | |
- | The logician my say, "But white exists, and if | + | |
- | white is destroyed, it leaves black; yet black exists. | + | |
- | that in that case at least one known phenomenon of this | + | |
- | universe is identical with one of that." | + | |
- | The logician and his logic are alike involved in the | + | |
- | universal ruin. | + | |
- | Lines 8-11 indicate that this fact is the essential one | + | |
- | about Shivadarshana. | + | |
- | The title is explained by the intentionally blasphemous | + | |
- | puns and colloquialisms of lines 9 and 10. | + | |
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- | & | + | |
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- | THE DEVIL, THE OSTRICH, AND THE | + | |
- | | + | |
- | + | ||
- | 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? | + | |
- | twenty more with a firebrand at thy rump! | + | |
- | Ay! all thine aspiration is to death: death is the | + | |
- | crown of all thine aspiration. | + | |
- | silver moonlight; it shall hang thee, O Holy One, | + | |
- | O Hanged Man, O Camel-Termination-of-the- | + | |
- | third-person-plural for thy multiplicity, | + | |
- | Ghost of a Non-Ego! | + | |
- | Could but Thy mother behold thee, O thou UNT!(37) | + | |
- | The Infinite Snake Ananta that surroundeth the | + | |
- | Universe is but the Coffin-Worm! | + | |
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- | [156] | + | |
- | | + | |
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- | + | ||
- | The Hebrew letter Gimel adds up to 73; it means a camel. | + | |
- | The title of the chapter is borrowed from the well-known lines of Rudyard | + | |
- | Kipling: | + | |
- | " | + | |
- | ' | + | |
- | Paragraph 1 may imply a dogma of death as the highest form of initiation. | + | |
- | Initiation is not a simple phenomenon. | + | |
- | on several planes, and is not always conferred on all of these | + | |
- | simultaneously. | + | |
- | Intellectual and moral perception of truth often, one might almost say | + | |
- | usually, | + | |
- | precedes spiritual and physical perceptions. | + | |
- | initiation unless it were complete on every plane. | + | |
- | Paragraph 2 will easily be understood by those who have practised | + | |
- | Asana. | + | |
- | 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. | + | |
- | Zelator is used because the Zelator of the A& | + | |
- | examination | + | |
- | in Asana before he becomes eligible for the grade of Practicus. | + | |
- | days | + | |
- | allude merely to the tradition about the camel, that he can go ten days | + | |
- | without | + | |
- | water. | + | |
- | Paragraph 4 identifies the reward of initiation with death; it is a | + | |
- | cessation | + | |
- | of all that we call life, in a way in which what we call death is not. 3, | + | |
- | silver, | + | |
- | and the moon, are all correspondences of Gimel, the letter of the | + | |
- | Aspiration, | + | |
- | since gimel is the Path that leads from the Microcosm in tiphareth to the | + | |
- | Macrocosm in Kether. | + | |
- | The epithets are far too complex to explain in d& | + | |
- | Hanged | + | |
- | man, has a close affinity for Gimel, as will be seen by a study of Liber | + | |
- | 418. | + | |
- | Unt is not only the Hindustani for Camel, but the usual termination of the | + | |
- | third person plural of the present tense of Latin words of the Third and | + | |
- | Fourth Conjugations. | + | |
- | The reason for thus addresing the reader is that he has now transcended | + | |
- | the | + | |
- | first and second persons. | + | |
- | FitzGerald' | + | |
- | "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. | + | |
- | when | + | |
- | he is actually crossing the Abyss; the student must consult the account of | + | |
- | this | + | |
- | given in "The Temple of Solomon the King" | + | |
- | The Ego is but "the ghost of a non-Ego", | + | |
- | non-Ego becomes sensible. | + | |
- | Paragraph 5 expresses the wish of the Guru that his Chela may attain | + | |
- | safely | + | |
- | to binah, the Mother. | + | |
- | Paragraph 6 whispers the ultimate and dread secret of initiation into his | + | |
- | ear, identifying the vastness of the Most Holy with the obscene worm that | + | |
- | gnaws the bowels of the damned. | + | |
- | + | ||
- | NOTES | + | |
- | (36) Death is said by the Arabs to ride a Camel. | + | |
- | means a Camel) leads from Tiphareth to Kether, and its Tarot trump | + | |
- | is the "High Priestess" | + | |
- | (37) UNT, Hindustani for Camel. | + | |
- | on thee with favour. | + | |
- | + | ||
- | [157] | + | |
- | <font size=+2>< | + | |
- | + | ||
- | <font size=+1>< | + | |
- | & | + | |
- | + | ||
- | CAREY STREET | + | |
- | + | ||
- | When NOTHING became conscious, it made a bad | + | |
- | bargain. | + | |
- | This consciousness acquired individuality: | + | |
- | bargain. | + | |
- | The Hermit asked for love; worst bargain of all. | + | |
- | And now he has let his girl go to America, to have | + | |
- | " | + | |
- | 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? | + | |
- | Were I an hermit, how could I support | + | |
- | The pain of consciousness, | + | |
- | Even were I THAT, there still were one sore | + | |
- | spot- | + | |
- | The Abyss that stretches between THAT and | + | |
- | NOT. | + | |
- | Still, the first step is not so far away:- | + | |
- | The Maur& | + | |
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- | [158] | + | |
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- | size=+1>< | + | |
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- | + | ||
- | Carey Street is well known to prosperous Hebrews | + | |
- | and poor Englishmen as the seat of the Bankruptcy | + | |
- | buildings. | + | |
- | Paragraphs 1-4 are in prose, the downward course, | + | |
- | and the rest of the chapter in poetry, the upward. | + | |
- | The first part shows the fall from Nought in four | + | |
- | steps; the second part, the return. | + | |
- | The d& | + | |
- | indicated in various chapters. | + | |
- | mysticism. | + | |
- | Step 1, the illumination of Ain as Ain Soph Aour; | + | |
- | step 2, the concentration of Ain Soph Aour in Kether; | + | |
- | step 3, duality and the rest of it down to Malkuth; | + | |
- | step 4, the stooping of Malkuth to the Qliphoth, and | + | |
- | the consequent ruin of the Tree of Life. | + | |
- | Part 2 show the impossibility of stopping on the | + | |
- | Path of Adeptship. | + | |
- | The final couplet represents the first step upon the | + | |
- | Path, which must be taken even although the aspirant | + | |
- | is intellectually aware of the severity of the whole | + | |
- | course. | + | |
- | material for the moral idea, before that, in its turn, is | + | |
- | surrendered to the spiritual. | + | |
- | Laylah-chapter, | + | |
- | woman. | + | |
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- | [159] | + | |
- | <font size=+2>< | + | |
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- | PLOVERS' | + | |
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- | Spring beans and strawberries are in: goodbye to the | + | |
- | oyster! | + | |
- | If I really knew what I wanted, I could give up | + | |
- | Laylah, or give up everything for Laylah. | + | |
- | But "what I want" varies from hour to hour. | + | |
- | This wavering is the root of all compromise, and so | + | |
- | of all good sense. | + | |
- | With this gift a man can spend his seventy years in | + | |
- | peace. | + | |
- | Now is this well or ill? | + | |
- | Emphasise gift, then man, then spend, then seventy | + | |
- | years, and lastly peace, and change the intonations | + | |
- | --each time reverse the meaning! | + | |
- | I would show you how; but-for the moment! | + | |
- | --I prefer to think of Laylah. | + | |
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- | [160] | + | |
- | COMMENTARY (<font | + | |
- | size=+1>< | + | |
- | + | ||
- | The title is explained in the note, but also alludes to | + | |
- | paragraph 1, the plover' | + | |
- | 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. | + | |
- | Paragraph 6 puts the question, "Then is sanity or | + | |
- | insanity desirable?" | + | |
- | 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. | + | |
- | 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. | + | |
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- | Yes. | + | |
- | Perhaps. | + | |
- | O! | + | |
- | Eye. | + | |
- | I. | + | |
- | Hi! | + | |
- | Y? | + | |
- | No. | + | |
- | Hail! all ye spavined, gelded, hamstrung horses! | + | |
- | Ye shall surpass the planets in their courses. | + | |
- | How? Not by speed, nor strength, nor power to stay, | + | |
- | But by the Silence that succeeds the Neigh! | + | |
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- | [162] | + | |
- | COMMENTARY (<font | + | |
- | size=+1>< | + | |
- | + | ||
- | 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 & | + | |
- | No = Nihilism; Yes = Monism, and all dogmatic systems; Perhaps = | + | |
- | Pyrrhonism and Agnosticism; | + | |
- | 0.) | + | |
- | Eye = Phallicism (cf. Chapters 61 and 70); I = Fichteanism; | + | |
- | Transcendentalism; | + | |
- | all these and closes the argument. | + | |
- | But all this is a glamour cast by Maya; the real meaning of the prose of | + | |
- | this | + | |
- | chapter is as follows: | + | |
- | No, some negative conception beyond the IT spoken of in Chapters 31, 49 | + | |
- | and elsewhere. | + | |
- | Yes, IT. | + | |
- | Perhaps, the flux of these. | + | |
- | O!, Nuit, Hadit, Ra-Hoor-Khuit. | + | |
- | Eye, the phallus in Kether. | + | |
- | I, the Ego in Chokmah. | + | |
- | Hi!, Binah, the feminine principle fertilised. | + | |
- | Y?, the Abyss. | + | |
- | No, the refusal to be content with any of this. | + | |
- | But all this is again only a glamour of Maya, as previously observed in | + | |
- | the | + | |
- | text (Chapter 31). All this is true and false, and it is true and false to | + | |
- | say that | + | |
- | it is true and false. | + | |
- | The prose of this chapter combines, and of course denies, all these | + | |
- | meanings, | + | |
- | both singly and in combination. | + | |
- | point where it explodes with violence and for ever. | + | |
- | A study of this chapter is probably the best short cut to Nibbana. | + | |
- | The thought of the Master in this chapter is exceptionally lofty. | + | |
- | That this is the true meaning, or rather use, of this chapter, is evident | + | |
- | from | + | |
- | the poetry. | + | |
- | The master salutes the previous paragraphs as horses which, although in | + | |
- | themselves worthless animals (without the epithets), carry the Charioteer in | + | |
- | the | + | |
- | path of the Sun. The question, How? Not by their own virtues, but by the | + | |
- | silence which results when they are all done with. | + | |
- | The word " | + | |
- | conception | + | |
- | already postulated as beyond IT. The suggestion is, that there may be | + | |
- | something | + | |
- | falsely described as silence, to represent absence-of-conception beyond that | + | |
- | negative. | + | |
- | It would be possible to interpret this chapter in its entirety as an | + | |
- | adverse | + | |
- | criticism of m& | + | |
- | sub- | + | |
- | meanings. | + | |
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- | [163] | + | |
- | <font size=+2>< | + | |
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- | & | + | |
- | + | ||
- | THE SUBLIME AND SUPREME SEPTENARY | + | |
- | IN ITS MATURE MAGICAL MANIFESTATION | + | |
- | THROUGH MATTER: | + | |
- | HE-GOAT ALSO | + | |
- | + | ||
- | Laylah. | + | |
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- | [164] | + | |
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- | + | ||
- | 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 " | + | |
- | as she habitually remarks, on being addressed in terms | + | |
- | implying this fact, " | + | |
- | like me." | + | |
- | The text need no comment, but it will be noticed that it is | + | |
- | much shorter that the title. | + | |
- | Now, the Devil of the Tarot is the Phallus, the Redeemer, | + | |
- | and Laylah symbolises redemption to Frater P. The | + | |
- | number 77, also, interpreted as in the title, is the redeeming | + | |
- | force. | + | |
- | The ratio of the length of title and text is the key to the | + | |
- | true meaning of the chapter, which is, that Redemption is | + | |
- | really as simple as it appears complex, that the names (or | + | |
- | veils) of truth are obscure and many, the Truth itself plain | + | |
- | and one; but that the latter must be reached through the | + | |
- | former. | + | |
- | needed, for the Book of Lies itself. | + | |
- | 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). | + | |
- | + | ||
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- | [165] | + | |
- | <font size=+2>< | + | |
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- | < | + | |
- | & | + | |
- | + | ||
- | 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' | + | |
- | complete, mayst thou perceive THAT Will which | + | |
- | moved it first. | + | |
- | And lo! thou art past through the Abyss. | + | |
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- | [166] | + | |
- | COMMENTARY (<font | + | |
- | size=+1>< | + | |
- | + | ||
- | The number of this chapter is that of the cards of the | + | |
- | Tarot. | + | |
- | The title of this chapter is a pun of the phrase " | + | |
- | and woe" | + | |
- | 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. | + | |
- | 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. | + | |
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- | [167] | + | |
- | <font size=+2>< | + | |
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- | THE BAL BULLIER | + | |
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- | 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, | + | |
- | 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! | + | |
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- | [168] | + | |
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- | size=+1>< | + | |
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- | 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. | + | |
- | its ecstasies are only transitory, is contemptible. | + | |
- | Paragraph 5. Coote is a blackmailer exposed by The | + | |
- | Equinox. | + | |
- | his famous epigram about the youth who turned his | + | |
- | uncle into Harpocrates. | + | |
- | to insist upon his virility, since otherwise he could not | + | |
- | employ the remedy. | + | |
- | The last paragraph is a quotation. | + | |
- | Negroes are much sought after by sportive ladies. | + | |
- | is therefore presumably intended to assert that even | + | |
- | women may enjoy life sometimes. | + | |
- | The word " | + | |
- | de Sade, who gave supreme literary form to the joys of | + | |
- | torture. | + | |
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- | [169] | + | |
- | <font size=+2>< | + | |
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- | BLACKTHORN | + | |
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- | 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? | + | |
- | with the bloody English! | + | |
- | "O FRATER PERDURABO, how unworthy are | + | |
- | these sentiments!" | + | |
- | " | + | |
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- | [170] | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | Frater P. continues the subject of Chapter 79. | + | |
- | He pictures himself as a vigorous, reckless, almost | + | |
- | rowdy Irishman. | + | |
- | salvation in unmanly self-abnegation; | + | |
- | 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" | + | |
- | Paragraph 2 gives the very struggle for life, which | + | |
- | disheartens modern thinkers, as a good enough reason for | + | |
- | existence. | + | |
- | Paragraph 5 expresses the sorrow of the modern | + | |
- | thinker, and paragraph 6 Frater P.'s suggestion for | + | |
- | replying to such critics. | + | |
- | + | ||
- | NOTES | + | |
- | (39) ISVD, the foundation scil. of the universe = 80 | + | |
- | = P, the letter of Mars. | + | |
- | (40) P also means "a mouth" | + | |
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- | [171] | + | |
- | <font size=+2>< | + | |
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- | & | + | |
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- | LOUIS LINGG | + | |
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- | 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' | + | |
- | discipline less than Loyola' | + | |
- | who falls far short of MYSELF-I am against | + | |
- | Anarchy, and for Feudalism. | + | |
- | Every " | + | |
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- | [172] | + | |
- | | + | |
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- | The title is the name of one of the authors of the affair | + | |
- | of the Haymarket, in Chicago. | + | |
- | "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. | + | |
- | securing freedom have turned nine out of ten English- | + | |
- | men into Slaves, obliged to report their movements to | + | |
- | the government like so many ticket-of-leave men. | + | |
- | The only solution of the Social Problem is the | + | |
- | creation of a class with the true patriarchal feeling, | + | |
- | and the manners and obligations of chivalry. | + | |
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- | [173] | + | |
- | <font size=+2>< | + | |
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- | < | + | |
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- | 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' | + | |
- | What oath may stand the shock of this offence: | + | |
- | "There is no I, no joy, no permanence"? | + | |
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- | 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. | + | |
- | Yet time rebears them through eternity. | + | |
- | + | ||
- | Hear then the Oath, with-moon of blood, dread | + | |
- | moon! | + | |
- | Let all thy stryges and thy ghouls attend! | + | |
- | He that endureth even to the end | + | |
- | Hath sworn that Love's own corpse shall lie at noon | + | |
- | Even in the coffin of its hopes, and spend | + | |
- | All the force won by its old woe and stress | + | |
- | In now annihilating Nothingness. | + | |
- | + | ||
- | This chapter is called Imperial Purple | + | |
- | and A Punic War. | + | |
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- | [174] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | The title of this chapter, and its two sub-titles, will | + | |
- | need no explanation to readers of the classics. | + | |
- | This poem, inspired by Jane Cheron, is as simple | + | |
- | as it is elegant. | + | |
- | The poet asks, in verse 1, How can we baffle the | + | |
- | Three Characteristics? | + | |
- | In verse 2, he shows that death is impotent against | + | |
- | life. | + | |
- | In verse 3, he offers the solution of the problem. | + | |
- | This is, to accept things as they are, and to turn | + | |
- | your whole energies to progress on the Path. | + | |
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- | [175] | + | |
- | <font size=+2>< | + | |
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- | THE BLIND PIG(41) | + | |
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- | Many becomes two: two one: one Naught. | + | |
- | 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; | + | |
- | further Light: they are They! | + | |
- | Beware, O my brother, lest this chapter deceive | + | |
- | thee! | + | |
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- | [176] | + | |
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- | The title of this chapter refers to the Greek number, | + | |
- | PG being " | + | |
- | 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, | + | |
- | is no longer afraid of the Many. | + | |
- | Paragraph 4. See berashith. | + | |
- | Paragraph 5, takes things for what they are; give up | + | |
- | interpreting, | + | |
- | 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>< | + | |
- | = Blind Pig. | + | |
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- | [177] | + | |
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- | THE AVALANCHE | + | |
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- | Only through devotion to FRATER PERDURABO | + | |
- | may this book be understood. | + | |
- | How much more then should He devote Himself to | + | |
- | AIWASS for the understanding of the Holy Books | + | |
- | of <font | + | |
- | size=+1>< | + | |
- | Yet must he labour underground eternally. | + | |
- | sun is not for him, nor the flowers, nor the voices | + | |
- | of the birds; for he is past beyond all these. | + | |
- | verily, oft-times he is weary; it is well that the | + | |
- | weight of the Karma of the Infinite is with him. | + | |
- | Therefore is he glad indeed; for he hath finished THE | + | |
- | WORK; and the reward concerneth him no whit. | + | |
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- | [178] | + | |
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- | 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. | + | |
- | unconscious, | + | |
- | Cohesion and of Gravitation. | + | |
- | It is the sun and its own weight that loosen it. | + | |
- | So, also, is the act of the Adept. | + | |
- | lust of result, he is every way perfect." | + | |
- | Paragraphs 1 and 2. By " | + | |
- | durabo" | + | |
- | reference and imaginative sympathy. | + | |
- | in tune with his; identify yourself with him as he | + | |
- | seeks to identify himself with the Intelligence that | + | |
- | communicates to him the Holy Books. | + | |
- | Paragraphs 3 and 4 are explained by the 13th | + | |
- | Aethyr and the title. | + | |
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- | [179] | + | |
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- | BORBORYGMI | + | |
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- | 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! | + | |
- | of men express no thoughts at all? They eat, drink, | + | |
- | sleep, and copulate in silence. | + | |
- | What better proof of the fact that all thought is | + | |
- | dis-ease? | + | |
- | We are Strassburg geese; the tastiness of our talk | + | |
- | comes from the disorder of our bodies. | + | |
- | We like it; this only proves that our tastes also are | + | |
- | depraved and debauched by our disease. | + | |
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- | [180] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | We now return to that series of chapters which started | + | |
- | with Chapter 8 (<font size=+1>< | + | |
- | The chapter is perfectly simple and needs no com- | + | |
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- | <font size=+2>< | + | |
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- | Ex nihilo N. I. H. I. L. fit. | + | |
- | N. the Fire that twisteth itself and burneth like a | + | |
- | scorpion. | + | |
- | I, the unsullied ever-flowing water. | + | |
- | H. the interpenetrating Spirit, without and within. | + | |
- | Is not its name ABRAHADABRA? | + | |
- | I. the unsullied ever-flowing air. | + | |
- | L. the green fertile earth. | + | |
- | Fierce are the Fires of the Universe, and on their | + | |
- | daggers they hold aloft the bleeding heart of earth. | + | |
- | Upon the earth lies water, sensuous and sleepy. | + | |
- | Above the water hangs air; and above air, but also | + | |
- | below fire-and in all-the fabric of all being | + | |
- | woven on Its invisible design, is <font | + | |
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- | [182] | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | The number 86 refers to Elohim, the name of the elemental | + | |
- | forces. | + | |
- | The title is the Sanskrit for That, in its sense of "The Existing" | + | |
- | This chapter is an attempt to replace Elohim by a more | + | |
- | satisfactory hieroglyph of the elements. | + | |
- | The best attribution of Elohim is Aleph, Air; Lamed, Earth; | + | |
- | He, Spirit; Yod, Fire; Mem, Water. | + | |
- | 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 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, | + | |
- | Ti& | + | |
- | central core, of things; above this forms a crust, tormented | + | |
- | from below, and upon this condenses the original steam. Around this | + | |
- | flows the air, created by Earth and Water through the action of | + | |
- | veg& | + | |
- | Such is the globe; but all this is a mere strain in the aethyr, | + | |
- | <font size=+1>< | + | |
- | Pentagrammaton, | + | |
- | for another analysis of the elements; but after a different manner. | + | |
- | Α (<font size=+1>< | + | |
- | size=+1>< | + | |
- | Son of Christian theology. | + | |
- | as Father-and-Mother. | + | |
- | size=+1>< | + | |
- | to express "the Mother" | + | |
- | size=+1>< | + | |
- | has been impregnated by the Spirit; it is the rough breathing and | + | |
- | not the soft. The centre of all is Θ (<font | + | |
- | size=+1>< | + | |
- | written as a point in a circle ({Sun}), the sublime | + | |
- | Sun in the Macrocosm, and in the Microcosm of the Lingam | + | |
- | in conjunction with the Yoni. | + | |
- | This word <font size=+1>< | + | |
- | (Aethyr) is therefore a perfect hieroglyph | + | |
- | of the Cosmos in terms of Gnostic Theology. | + | |
- | The reader should consult La Messe et ses Mysteres, par Jean | + | |
- | 'Marie de V .... (Paris et Nancy, 1844), for a complete | + | |
- | demonstration of the incorporation of the Solar and Phallic | + | |
- | Mysteries in Christianity. | + | |
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- | [183] | + | |
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- | MANDARIN-MEALS | + | |
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- | There is a dish of sharks' | + | |
- | in birds' nests...oh! | + | |
- | Also there is a souffle most exquisite of Chow-Chow. | + | |
- | These did I devise. | + | |
- | But I have never tasted anything to match the | + | |
- | + | ||
- | (?) | + | |
- | + | ||
- | which she gave me before She went away. | + | |
- | March 22, 1912. E. V. | + | |
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- | [184] | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | This chapter is technically one of the Laylah chapters. | + | |
- | It means that, however great may be one's own | + | |
- | achievements the gifts from on high are still better. | + | |
- | The Sigil is taken from a Gnostic talisman, and | + | |
- | refers to the Sacrament. | + | |
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- | [185] | + | |
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- | GOLD BRICKS | + | |
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- | Teach us Your secret, Master! yap my Yahoos. | + | |
- | Then for the hardness of their hearts, and for the | + | |
- | softness of their heads, I & | + | |
- | But...alas! | + | |
- | Teach us Your real secret, Master! how to become | + | |
- | invisible, how to acquire love, and oh! beyond all, | + | |
- | how to make gold. | + | |
- | But how much gold will you give me for the Secret | + | |
- | of Infinite Riches? | + | |
- | Then said the foremost and most foolish; Master, it | + | |
- | is nothing; but here is an hundred thousand | + | |
- | pounds. | + | |
- | This did I deign to accept, and whispered in his ear | + | |
- | this secret: | + | |
- | A SUCKER IS BORN EVERY MINUTE. | + | |
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- | [186] | + | |
- | COMMENTARY (<font size=+1>< | + | |
- | + | ||
- | The term "gold bricks" | + | |
- | finance. | + | |
- | The chapter is a setting of an old story. | + | |
- | A man advertises that he could tell anyone how to | + | |
- | make four hundred a year certain, and would do so | + | |
- | on receipt of a shilling. | + | |
- | a post-card with these words: "Do as I do." | + | |
- | The word " | + | |
- | finance. | + | |
- | The moral of the chapter is, that it is no good trying | + | |
- | to teach people who need to be & | + | |
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- | [187] | + | |
- | <font size=+2>< | + | |
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- | <font size=+1>< | + | |
- | & | + | |
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- | UNPROFESSIONAL CONDUCT | + | |
- | + | ||
- | I am annoyed about the number 89. | + | |
- | I shall avenge myself by writing nothing in this | + | |
- | chapter. | + | |
- | That, too, is wise; for since I am annoyed, I could | + | |
- | not write even a reasonably decent lie. | + | |
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- | [188] | + | |
- | | + | |
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- | Frater P. had been annoyed by a scurvy doctor, the | + | |
- | number of whose house was 89. | + | |
- | He shows that his mind was completely poisoned in | + | |
- | respect of that number by his allowing himself to be | + | |
- | annoyed. | + | |
- | (But note that a good Qabalist cannot err. "In Him | + | |
- | all is right." | + | |
- | the Angel of the Lord of Despair and Cruelty. | + | |
- | Also " | + | |
- | The four meanings completely describe the chapter.) | + | |
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- | [189] | + | |
- | <font size=+2>< | + | |
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- | < | + | |
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- | STARLIGHT | + | |
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- | Behold! | + | |
- | 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. | + | |
- | that in heaven all is vanity (for I have journeyed | + | |
- | oft, and sojourned oft, in every heaven), except the | + | |
- | love of OUR LADY BABALON. | + | |
- | that beyond heaven and earth is the love of OUR | + | |
- | LADY NUIT. | + | |
- | And seeing that I am old and well stricken in years, | + | |
- | and that my natural forces fail, therefore do I rise | + | |
- | up i my throne and call upon THE END. | + | |
- | For I am youth eternal and force infinite. | + | |
- | ANd at THE END is SHE that was LAYLAH, and | + | |
- | BABALON, and NUIT, being... | + | |
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- | [190] | + | |
- | COMMENTARY (<font size=+1>< | + | |
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- | This chapter is a sort of final Confession of Faith. | + | |
- | It is the unification of all symbols and all planes. | + | |
- | The End is expressible. | + | |
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- | [191] | + | |
- | <font size=+2>< | + | |
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- | THE HEIKLE | + | |
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- | A. M. E. N. | + | |
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- | The " | + | |
- | " | + | |
- | Gilbert' | + | |
- | A clear definition of the Heikle might have been | + | |
- | obtained from Mr Oscar Eckenstein, 34 Greencroft | + | |
- | Gardens, South Hampstead, London, N.W. (when | + | |
- | this comment was written). | + | |
- | But its general nature is that of a certain minute | + | |
- | whiteness, appearing at the extreme end of great | + | |
- | blackness. | + | |
- | It is a good title for the last chapter of this book, and | + | |
- | it also symbolises the eventual coming out into the light | + | |
- | of his that has wandered long in the darkness. | + | |
- | 91 is the numberation of Amen. | + | |
- | The chapter consists of an analysis of this word, but | + | |
- | gives no indication as to the result of this analysis, as | + | |
- | if to imply this: The final Mystery is always insoluble. | + | |
- | FINIS. | + | |
- | CORONAT OPUS. | + | |
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- | [192] | + | |
- | BOOKS BY ALEISTER CROWLEY | + | |
- | + | ||
- | + | ||
- | | + | |
- | + | ||
- | The Soldier and the Hunchback ! and ? The Eqx. | + | |
- | I, i. | + | |
- | Berashith. | + | |
- | The Vision and The Voice (Liber 418). The Eqx., | + | |
- | I, v. Reprint, Barstow, Cal., 1952, with Com- | + | |
- | | + | |
- | Liber VII (Liber Liberi vel Lapidis Lazuli). | + | |
- | | + | |
- | Liber Legis. | + | |
- | The Book of Thoth (The Tarot). | + | |
- | AHA! The Eqx., I, iii. | + | |
- | The Temple of Solomon the King. The Eqx. | + | |
- | Household Gods. Pallanza, 1912. | + | |
- | Liber LXI vel Causae. | + | |
- | Liber 500. Unpublished. | + | |
- | The World' | + | |
- | The Scorpion. | + | |
- | The God-Eater. | + | |
- | 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 | + | |
- | | + | |
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- | [193] | + | |
- | PRO AND CON TENTS | + | |
- | + | ||
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- | (dots?) | + | |
- | 1. The Sabbath of the Goat. | + | |
- | 2. The Cry of the Hawk. | + | |
- | 3. The Oyster. | + | |
- | 4. Peaches. | + | |
- | 5. The battle of the Ants. | + | |
- | 6. Caviar. | + | |
- | 7. The Dinosaurs. | + | |
- | 8. Steeped Horsehair. | + | |
- | 9. The Branks. | + | |
- | 10. Windlestraws. | + | |
- | 11. The Glow-Worm. | + | |
- | 12. The Dragon-Flies. | + | |
- | 13. Pilgrim-Talk. | + | |
- | 14. Onion-Peelings. | + | |
- | 15. The Gun-Barrel. | + | |
- | 16. The Stag-Beetle. | + | |
- | 17. The Swan. | + | |
- | 18. Dewdrops. | + | |
- | 19. The Leopard and the Deer. | + | |
- | 20. Samson. | + | |
- | 21. The Blind Webster. | + | |
- | 22. The Despot. | + | |
- | 23. Skidoo! | + | |
- | 24. The Hawk and the blindworm. | + | |
- | 25. THE STAR RUBY. | + | |
- | 26. The Elephant and the Tortoise. | + | |
- | 27. The Sorcerer. | + | |
- | 28. The Pole-Star. | + | |
- | 29. The Southern Cross. | + | |
- | 30. John-a-Dreams. | + | |
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- | [194] | + | |
- | 31. The Garotte. | + | |
- | 32. The Mountaineer. | + | |
- | 33. BAPHOMET. | + | |
- | 34. THe Smoking Dog. | + | |
- | 35. Venus of Milo. | + | |
- | 36. THE STAR SAPPHIRE. | + | |
- | 37. Dragons. | + | |
- | 38. Lambskin. | + | |
- | 39. The Looby. | + | |
- | 40. The HIMOG. | + | |
- | 41. Corn Beef Hash. | + | |
- | 42. Dust-Devils. | + | |
- | 43. Mulberry Tops. | + | |
- | 44. THE MASS OF THE PHOENIX. | + | |
- | 45. Chinese Music. | + | |
- | 46. Buttons and Rosettes. | + | |
- | 47. Windmill-Words. | + | |
- | 48. Mome Raths. | + | |
- | 49. WARATAH-BLOSSOMS. | + | |
- | 50. The Vigil of St. Hubert. | + | |
- | 51. Terrier Work. | + | |
- | 52. The Bull-Baiting. | + | |
- | 53. The Dowser. | + | |
- | 54. Eaves-Droppings. | + | |
- | 55. The Drooping Sunflower. | + | |
- | 56. Trouble with Twins. | + | |
- | 57. The Duck-Billed Platypus. | + | |
- | 58. Haggai-Howlings. | + | |
- | 59. The Tailess Monkey. | + | |
- | 60. The Wound of Amfortas. | + | |
- | 61. The Fool's Knot. | + | |
- | 62. Twig? | + | |
- | 63. Margery Daw. | + | |
- | 64. Constancy. | + | |
- | 65. Sic Transeat --- | + | |
- | 66. The Praying Mantis. | + | |
- | 67. Sodom-Apples. | + | |
- | 68. Manna. | + | |
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- | [195] | + | |
- | 69. The Way to Succeed-and the Way to Suck | + | |
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- | 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' | + | |
- | 76. Phaeton. | + | |
- | 77. THE SUBLIME AND SUPREME SEPTEN- | + | |
- | ARY IN ITS MATURE MAGICAL MANI- | + | |
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- | IS WRITTEN: AN HE-GOAT ALSO. | + | |
- | 78. Wheel and-Woa! | + | |
- | 79. The Bal bullier. | + | |
- | 80. Blackthorn. | + | |
- | 81. Louis Lingg. | + | |
- | 82. Bortsch: also Imperial Purple (and A PUNIC WAR). | + | |
- | 83. The Blind Pig. | + | |
- | 84. The Avalanche. | + | |
- | 85. Borborygmi. | + | |
- | 86. TAT. | + | |
- | 87. Mandarin-Meals. | + | |
- | 88. Gold Bricks. | + | |
- | 89. Unprofessional Conduct. | + | |
- | 90. Starlight. | + | |
- | 91. The Heikle. | + | |
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- | </ | + | |
- | </ | + |