COMMENTARY (Title Page)
THE BOOK OF LIES, first published in London in 1913, Aleister Crowley’s little master work, has long been out of print. Its re-issue with the author’s own Commentary gives occasion for a few notes. We have so much material by Crowley himself about this book that we can do no better that quote some passages which we find scattered about in the unpublished volumes of his “CONFESSIONS.” He writes:
“...None the less, I could point to some solid achievement on the large scale, although it is composed of more or less disconnected elements. I refer to THE BOOK OF LIES. In this there are 93 chapters: we count as a chapter the two pages filled respectively with a note of interrogation and a mark of exclamation. The other chapters contain sometimes a single word, more frequently from a half-dozen to twenty paragraphs. The subject of each chapter is determined more or less definitely by the Qabalistic import of its number. Thus Chapter 25 gives a revised ritual of the Pentagram; 72 is a rondel with the refrain ‘Shemhamphorash’, the Divine name of 72 letters; 77 Laylah, whose name adds to that number; and 80, the number of the letter Pé, referred to Mars, a panegyric upon War. Sometimes the text is serious and straightforward, sometimes its obscure oracles demand deep knowledge of the Qabalah for interpretation, others contain obscure allusions, play upon words, secrets expressed in cryptogram, double or triple meanings which must be combined in order  to appreciate the full flavour; others again are subtly ironical or cynical. At first sight the book is a jumble of nonsense intended to insult the reader. It requires infinite study, sympathy, intuition and initiation. Given these I do not hesitate to claim that in none other of my writings have I given so profound and comprehensive an exposition of my philosophy on every plane....”
“...My association with Free Masonry was therefore destined to be more fertile that almost any other study, and that in a way despite itself. A word should be pertinent with regard to the question of secrecy. It has become difficult for me to take this matter very seriously. Knowing what the secret actually is, I cannot attach much importance to artificial mysteries. Again, though the secret itself is of such tremendous import, and though it is so simple that I could disclose it...in a short paragraph, I might do so without doing much harm. For it cannot be used indiscriminately...I have found in practice that the secret of the O.T.O. cannot be used unworthily....”
“It is interesting in this connection to recall how it came into my possession. It had occurred to me to write a book ‘THE BOOK OF LIES, WHICH IS ALSO FALSELY CALLED BREAKS, THE WANDERINGS OR FALSIFICATION OF THE THOUGHT OF FRATER PERDURABO WHICH THOUGHT IS ITSELF UNTRUE. . . .’ One of these chapters bothered me. I could not write it. I invoked Dionysus with particular fervour, but still without success. I went off in desperation to ‘change my luck’, by doing something entirely contrary to my inclinations. In the midst of my disgust, the spirit came over me, and I scribbled the chapter down by the light of a farthing dip. When I read it over, I was as discontented as before, but I stuck it into the book in a sort of anger at myself as a deliberate act of spite towards my readers. 
“Shortly after publication, the O.H.O. (Outer Head of the O.T.O.) came to me. (At that time I did not realise that there was anything in the O.T.O. beyond a convenient compendium of the more important truths of Free Masonry.) He said that since I was acquainted with the supreme secret of the Order, I must be allowed the IX○ and obligated in regard to it. I protested that I knew no such secret. He said ‘But you have printed it in the plainest language’. I said that I could not have done so because I did not know it. He went to the bookshelves; taking out a copy of THE BOOK OF LIES, he pointed to a passage in the despised chapter. It instantly flashed upon me. The entire symbolism not only of Free Masonry but of many other traditions blazed upon my spiritual vision. From that moment the O.T.O. assumed its proper importance in my mind. I understood that I held in my hands the key to the future progress of humanity....”
The Commentary was written by Crowley probably around 1921. The student will find it very helpful for the light it throws on many of its passages.
ΚΕΦΑΛΗ Η ΟΥΚ ΕΣΤΙ ΚΕΦΑΛΗ
The Ante Primal Triad which is
Nothing is not.
The First Triad which is GOD
I utter The Word.
I hear The Word.
The Word is broken up.
There is Knowledge.
Knowledge is Relation.
These fragments are Creation.
The broken manifests Light.2
The Second Triad which is GOD
GOD the Father and Mother is concealed in Generation.
GOD is concealed in the whirling energy of Nature.
GOD is manifest in gathering: harmony: consideration: the Mirror of the Sun and of the Heart.
The Third Triad
Wavering: flowing: flashing.
The Tenth Emanation
COMMENTARY (The Chapter that is not a Chapter)
COMMENTARY (The Ante Primal Triad)
THE SABBATH OF THE GOAT
O! the heart of N.O.X. the Night of Pan.
ΠΑΝ: Duality: Energy: Death.
Death: Begetting: the supporters of O!
To beget is to die; to die is to beget.
Cast the Seed into the Field of Night.
Life and Death are two names of A.
Neither of these alone is enough.
THE CRY OF THE HAWK
Hoor hath a secret fourfold name: it is Do What Thou Wilt.3
Four Words: Naught—One—Many—All.
Thy Name is holy.
Thy Kingdom is come.
Thy Will is done.
Here is the Bread.
Here is the Blood.
Bring us through Temptation!
Deliver us from Good and Evil!
That Mine as Thine be the Crown of the Kingdom, even now.
These ten words are four, the Name of the One.
The Brothers of A∴A∴ are one with the Mother of the Child.4
The Many is as adorable to the One as the One is to the Many. This is the Love of These; creation-parturition is the Bliss of the One; coition-dissolution is the Bliss of the Many.
The All, thus interwoven of These, is Bliss.
Naught is beyond Bliss.
The Man delights in uniting with the Woman; the Woman in parting from the Child.
The Brothers of A∴A∴ are Women: the Aspirants to A∴A∴ are Men.
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 hereafter.
To all impressions thus. Let them not overcome thee; yet let them breed within thee. The least of the impressions, come to its perfection, is Pan.
Receive a thousand lovers; thou shalt bear but One Child.
This child shall be the heir of Fate the Father.
THE BATTLE OF THE ANTS
That is not which is.
The only Word is Silence.
The only Meaning of that Word is not.
Thoughts are false.
Fatherhood is unity disguised as duality.
Peace implies war.
Power implies war.
Harmony implies war.
Victory implies war.
Glory implies war.
Foundation implies war.
Alas! for the Kingdom wherein all these are at war.
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.
None are They whose number is Six:5 else were they six indeed.
Seven6 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
Mind is a disease of semen.
All that a man is or may be is hidden therein.
Bodily functions are parts of the machine; silent, unless in dis-ease.
But mind, never at ease, creaketh "I".
This I persisteth not, posteth not through generations, changeth momently, finally is dead.
Therefore is man only himself when lost to himself in The Charioting.
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 “wherefore”, no “because”.
The name of THAT is not known; the Pronoun interprets, that is, misinterprets, It.
Time and Space are Adverbs.
Duality begat the Conjunction.
The Conditioned is Father of the Preposition.
The Article also marketh Division; but the Interjection 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.
The Abyss of Hallucinations has Law and Reason; but in Truth there is no bond between the Toys of the Gods.
This Reason and Law is the Bond of the Great Lie.
Truth! Truth! Truth! crieth the Lord of the Abyss of Hallucinations.
There is no silence in that Abyss: for all that men call Silence is Its Speech.
This Abyss is also called “Hell”, and “The Many”. Its name is “Consciousness”, and “The Universe”, among men.
But THAT which neither is silent, nor speaks, rejoices therein.
Concerning the Holy Three-in-Naught.
Nuit, Hadit, Ra-Hoor-Khuit, are only to be understood by the Master of the Temple.
They are above The Abyss, and contain all contradiction in themselves.
Below them is a seeming duality of Chaos and Babalon; these are called Father and Mother, but it is not so. They are called Brother and Sister, but it is not so. They are called Husband and Wife, but it is not so.
The reflection of All is Pan: the Night of Pan is the Annihilation of the All.
Cast down through The Abyss is the Light, the Rosy Cross, the rapture of Union that destroys, that is The Way. The Rosy Cross is the Ambassador of Pan.
How infinite is the distance form This to That! Yet All is Here and Now. Nor is there any there or Then; for all that is, what is it but a manifestation, that is, a part, that is, a falsehood, of THAT which is not?
Yet THAT which is not neither is nor is not That which is!
Identity is perfect; therefore the w of Identity is but a lie. For there is no subject, and there is no predicate; nor is there the contradictory of either of these things.
Holy, Holy, Holy are these Truths that I utter, knowing them to be but falsehoods, broken mirrors, troubled waters; hide me, O our Lady, in Thy Womb! for I may not endure the rapture.
In this utterance of falsehood upon falsehood, whose contradictories are also false, it seems as if That which I uttered not were true.
Blessed, unutterably blessed, is this last of the illusions; let me play the man, and thrust it from me! Amen.
IO is the cry of the lower as OI of the higher.
For when all is equilibrated, when all is beheld from without all, there is joy, joy, joy that is but one facet of a diamond, every other facet whereof is more joyful than joy itself.
O thou that settest out upon The Path, false is the Phantom that thou seekest. When thou hast it thou shalt know all bitterness, thy teeth fixed in the Sodom-Apple.
Thus hast thou been lured along That Path, whose terror else had driven thee far away.
O thou that stridest upon the middle of The Path, no phantoms mock thee. For the stride's sake thou stridest.
Thus art thou lured along That Path, whose fascination 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.
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.
Mighty and erect is this Will of mine, this Pyramid of fire whose summit is lost in Heaven. Upon it have I burned the corpse of my desires.
Mighty and erect is this Φαλλοσ of my Will. The seed thereof is That which I have borne within me from Eternity; and it is lost within the Body of Our Lady of the Stars.
I am not I; I am but an hollow tube to bring down Fire from Heaven.
Mighty and marvellous is this Weakness, this Heaven which draweth me into Her Womb, this Dome which hideth, which absorbeth, Me.
This is The Night wherein I am lost, the Love through which I am no longer I.
Death implies change and individuality if thou be THAT which hath no person, which is beyond the changing, even beyond changelessness, what hast thou to do with death?
The bird of individuality is ecstasy; so also is its death.
In love the individuality is slain; who loves not love?
Love death therefore, and long eagerly for it.
There is a Swan whose name is Ecstasy: it wingeth from the Deserts of the North; it wingeth through the blue; it wingeth over the fields of rice; at its coming they push forth the green.
In all the Universe this Swan alone is motionless; it seems to move, as the Sun seems to move; such is the weakness of our sight.
O fool! criest thou?
Amen. Motion is relative: there is Nothing that is still.
Against this Swan I shot an arrow; the white breast poured forth blood. Men smote me; then, perceiving that I was but a Pure Fool, they let me pass.
Thus and not otherwise I came to the Temple of the Graal.
Verily, love is death, and death is life to come.
Man returneth not again; the stream floweth not uphill; the old life is no more; there is a new life that is not his.
Yet that life is of his very essence; it is more He than all that he calls He.
In the silence of a dewdrop is every tendency of his soul, and of his mind, and of his body; it is the Quintessence and the Elixir of his being. Therein are the forces that made him and his father and his father’s father before him.
This is the Dew of Immortality.
Let this go free, even as It will; thou art not its master, but the vehicle of It.
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.
The Universe is in equilibrium; therefore He that is without it, though his force be but a feather, can overturn the Universe.
Be not caught within that web, O child of Freedom! Be not entangled in the universal lie, O child of Truth!
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.
The waiters of the best eating-houses mock the whole world; they estimate every client at his proper value.
This I know certainly, because they always treat me with profound respect. Thus they have flattered me into praising them thus publicly.
Yet it is true; and they have this insight because they serve, and because they can have no personal interest in the affairs of those whom they serve.
An absolute monarch would be absolutely wise and good.
But no man is strong enough to have no interest. Therefore the best king would be Pure Chance.
It is Pure Chance that rules the Universe; therefore, and only therefore, life is good.
What man is at ease in his Inn?
Wide is the world and cold.
Thou hast become an in-itiate.
But thou canst not get out by the way thou camest in. The Way out is THE WAY.
For OUT is Love and Wisdom and Power.12
If thou hast T already, first get UT.13
Then get O.
And so at last get OUT.
THE HAWK AND THE BLINDWORM
This book would translate Beyond-Reason into the words of Reason.
Explain thou snow to them of Andaman.
The slaves of reason call this book Abuse-of-Language: they are right.
Language was made for men to eat and drink, make love, do barter, die. The wealth of a language consists in its Abstracts; the poorest tongues have wealth of Concretes.
Therefore have Adepts praised silence; at least it does not mislead as speech does.
Also, Speech is a symptom of Thought.
Yet, silence is but the negative side of Truth; the positive side is beyond even silence.
Nevertheless, One True God crieth hriliu! And the laughter of the Death-rattle is akin.
THE STAR RUBY
Facing East, in the centre, draw deep deep deep thy breath, closing thy mouth with thy right forefinger prest against thy lower lip. Then dashing down the hand with a great sweep back and out, expelling forcibly thy breath, cry: ΑΠΟ ΠΑΝΤΟΣ ΚΑΚΟΔΑΙΜΟΝΟΣ.
With the same forefinger touch thy forehead, and say ΣΟΙ, thy member, and say Ω ΦΑΛΛΕ,14 thy right shoulder, and say ΙΣΧΥΡΟΣ, thy left shoulder, and say ΕΥΧΑΡΙΣΤΟΣ; then clasp thine hands, locking the fingers, and cry ΙΑΩ.
Advance to the East. Imagine strongly a Pentagram. aright, in thy forehead. Drawing the hands to the eyes, fling it forth, making the sign of Horus, and roar ΧΑΟΣ. Retire thine hand in the sign of Hoor pa kraat.
Go round to the North and repeat; but scream ΒΑΒΑΛΟΝ.
Go round to the West and repeat; but say ΕΡΩΣ.
Go round to the South and repeat; but bellow ΨΥΧΗ.
Completing the circle widdershins, retire to the centre, and raise thy voice in the Paian, with these words ΙΟ ΠΑΝ with the signs of N.O.X.
Extend the arms in the form of a Tau, and say low but clear: ΠΡΟ ΜΟΥ ΙΥΓΓΕΣ ΟΠΙΣΩ ΜΟΥ ΤΕΛΕΤΑΡΧΑΙ ΕΠΙ ΔΕΞΙΑ ΣΥΝΟΧΕΣ ΕΠΑΡΙΣΤΕΡΑ ΔΑΙΜΟΝΕΣ ΦΛΕΓΕΙ ΓΑΡ ΠΕΡΙ ΜΟΥ Ο ΑΣΤΗΡ ΤΩΝ ΠΕΝΤΕ ΚΑΙ ΕΝ ΤΗΙ ΣΤΗΛΗΙ Ο ΑΣΤΗΡ ΤΩΝ ΕΞ ΕΣΤΗΚΕ.
Repeat the Cross Qabalistic, as above, and end as thou didst begin.
THE ELEPHANT AND THE TORTOISE
The Absolute and the Conditioned together make The One Absolute.
The Second, who is the Fourth, the Demiurge, whom all nations of Men call The First, is a lie grafted upon a lie, a lie multiplied by a lie.
Fourfold is He, the Elephant upon whom the Universe is poised: but the carapace of the Tortoise supports and covers all.
This Tortoise is sixfold, the Holy Hexagram.15
These six and four are ten, 10, the One manifested that returns into the Naught unmanifest.
The All-Mighty, the All-Ruler, the All-Knower, the All-Father, adored by all men and by me abhorred, be thou accursèd, be thou abolished, be thou annihilated, Amen!
A Sorcerer by the power of his magick had subdued all things to himself.
Would he travel? He could fly through space more swiftly than the stars.
Would he eat, drink, and take his pleasure? there was none that did not instantly obey his bidding.
In the whole system of ten million times ten million spheres upon the two and twenty million planes he had his desire.
And with all this he was but himself.
Love is all virtue, since the pleasure of love is but love, and the pain of love is but love.
Love taketh no heed of that which is not and of that which is.
Absence exalteth love, and presence exalteth love.
Love moveth ever from height to height of ecstasy and faileth never.
The wings of love droop not with time, nor slacken for life or for death.
Love destroyeth self, uniting self with that which is not-self, so that Love breedeth All and None in One.
Is it not so?... No?...
Then thou art not lost in love; speak not of love.
Love Alway Yieldeth: Love Alway Hardeneth.
. . . . . . . . . . May be: I write it but to write Her name.
THE SOUTHERN CROSS
Love, I love you! Night, night, cover us! Thou art night, O my love; and there are no stars but thine eyes.
Dark night, sweet night, so warm and yet so fresh, so scented yet so holy, cover me, cover me!
Let me be no more! Let me be Thine; let me be Thou; let me be neither Thou nor I; let there be love in night and night in love.
N.O.X. the night of Pan; and Laylah, the night before His threshold!
Dreams are imperfections of sleep; even so is consciousness 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.
IT moves from motion into rest, and rests from rest into motion. These IT does alway, for time is not. So that IT does neither of these things. IT does THAT one thing which we must express by two things neither of which possesses any rational meaning.
Yet ITS doing, which is no-doing, is simple and yet complex, is neither free nor necessary.
For all these ideas express Relation; and IT, comprehending all Relation in ITS simplicity, is out of all Relation even with ITSELF.
All this is true and false; and it is true and false to say that it is true and false.
Strain forth thine Intelligence, O man, O worthy one, O chosen of IT, to apprehend the discourse of THE MASTER; for thus thy reason shall at last break down, as the fetter is struck from a slave’s throat.
Consciousness is a symptom of disease.
All that moves well moves without will.
All skillfulness, all strain, all intention is contrary to ease.
Practise a thousand times, and it becomes difficult; a thousand thousand, and it becomes easy; a thousand thousand times a thousand thousand, and it is no longer Thou that doeth it, but It that doeth itself through thee. Not until then is that which is done well done.
Thus spoke FRATER PERDURABO as he leapt from rock to rock of the moraine without ever casting his eyes upon the ground.
A black two-headed Eagle is GOD; even a Black Triangle is He. In His claws He beareth a sword; yea, a sharp sword is held therein.
This Eagle is burnt up in the Great Fire; yet not a feather is scorched. This Eagle is swallowed up in the Great Sea; yet not a feather is wetted. so flieth He in the air, and lighteth upon the earth at His pleasure.
So spake IACOBUS BURGUNDUS MOLENSIS17 the Grand Master of the Temple; and of the GOD that is Ass-headed did he dare not speak.
THE SMOKING DOG18
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.
VENUS OF MILO
Life is as ugly and necessary as the female body.
Death is as beautiful and necessary as the male body.
The soul is beyond male and female as it is beyond Life and Death.
Even as the Lingam and the Yoni are but diverse developments of One Organ, so also are Life and Death but two phases of One State. So also the Absolute and the Conditioned are but forms of THAT.
What do I love? There is no form, no being, to which I do not give myself wholly up.
Take me, who will!
THE STAR SAPPHIRE
Let the Adept be armed with his Magick Rood [and provided with his Mystic Rose].
In the centre, let him give the L.V.X. signs; or if he know them, if he will and dare do them, and can keep silent about them, the signs of N.O.X. being the signs of Puer, Vir, Puella, Mulier. Omit the sign I.R.
Then let him advance to the East, and make the Holy Hexagram, saying: PATER ET MATER UNIS DEUS ARARITA.
Let him go round to the South, make the Holy Hexagram, and say: MATER ET FILIUS UNUS DEUS ARARITA.
Let him go round to the West, make the Holy Hexagram, and say: FILIUS ET FILIA UNUS DEUS ARARITA.
Let him go round to the North, make the Holy Hexagram, and then say: FILIA ET PATER UNUS DEUS ARARITA.
Let him then return to the Centre, and so to The Centre of All [making the ROSY CROSS as he may know how] saying: ARARITA ARARITA ARARITA.
In this the Signs shall be those of Set Triumphant and of Baphomet. Also shall Set appear in the Circle. Let him drink of the Sacrament and let him communicate the same.]
Then let him say: OMNIA IN DUOS: DUO IN UNUM: UNUS IN NIHIL: HAE NEC QUATUOR NEC OMNIA NEC DUO NEC UNUS NEC NIHIL SUNT.
GLORIA PATRI ET MATRI ET FILIO ET 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.
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.
Swear to hele all.
This is the mystery.
Mind is the traitor.
Let the corpse of mind lie unburied on the edge of the Great Sea!
This is the mystery.
Only loobies find excellence in these words.
It is thinkable that A is not-A; to reverse this is but to revert to the normal.
Yet by forcing the brain to accept propositions of which one set is absurdity, the other truism, a new function of brain is established.
Vague and mysterious and all indefinite are the contents of this new consciousness; yet they are somehow vital. By use they become luminous.
Unreason becomes Experience.
This lifts the leaden-footed soul to the Experience of THAT of which Reason is the blasphemy.
But without the Experience these words are the Lies of a Looby.
Yet a Looby to thee, and a Booby to me, a Balassius Ruby to GOD, may be!
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 repugnant.
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?
But thyself Ex-tinguish: HIMOG art thou, and HIMOG shalt thou be.
CORN BEEF HASH20
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∴A∴ through the colleagues of FRATER PERDURABO.
But this concerns themselves and their administration; it concerneth none below the grade of Exempt Adept, and such an one only by command.
Also, since below the Abyss Reason is Lord, let men seek by experiment, and not by Questionings.
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 is the Universe. The Stars are but thistles in that waste.
Yet this desert is but one spot accursèd 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.
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!” inTHE BOOK OF THE LAW.
The blood is the life of the individual: offer then blood!
THE MASS OF THE PHŒNIX
The Magician, his breast bare, stands before an altar on which are his Burin, Bell, Thurible, and two of the Cakes of Light. In the Sign of the Enterer he reaches West across the Altar, and cries:
Hail Ra, that goest in Thy bark
Into the Caverns of the Dark!
He gives the sign of Silence, and takes the Bell, and Fire, in his hands.
East of the Altar see me stand
With Light and Musick in mine hand!
He strikes Eleven times upon the Bell 3 3 3—5 5 5 5 5—3 3 3 and places the Fire in the Thurible.
I strike the Bell: I light the flame:
I utter the mysterious Name.
He strikes Eleven times upon the Bell.
Now I begin to pray: Thou Child,
holy Thy name and undefiled!
Thy reign is come: Thy will is done.
Here is the Bread; here is the Blood.
Bring me through midnight to the Sun!
Save me from Evil and from Good!
That Thy one crown of all the Ten.
Even now and here be mine. AMEN.
He puts the first Cake on the Fire of the Thurible.
I burn the Incense-cake, proclaim
These adorations of Thy name.
He makes them as in Liber Legis, and strikes again Eleven times upon the Bell. With the Burin he then makes upon his breast the proper sign.
Behold this bleeding breast of mine
Gashed with the sacramental sign!
He puts the second Cake to the wound.
I stanch the blood; the wafer soaks
It up, and the high priest invokes!
He eats the second Cake.
This Bread I eat. This Oath I swear
As I enflame myself with prayer:
“There is no grace: there is no guilt:
This is the Law: DO WHAT THOU WILT!”
He strikes Eleven times upon the Bell, and cries ABRAHADABRA.
I entered in with woe; with mirth
I now go forth, and with thanksgiving,
To do my pleasure on the earth
Among the legions of the living.
He goeth forth.
“Explain this happening!”
“It must have a ‘natural’ cause.”
} Let these two asses be set to grind corn.
“It must have a ‘supernatural’ cause.”
May, might, must, should, probably, may be, we may safely assume, ought, it is hardly questionable, almost certainly—poor hacks! let them be turned out to grass!
Proof is only possible in mathematics, and mathematics is only a matter of arbitrary conventions.
And yet doubt is a good servant but a bad master; a perfect mistress, but a nagging wife.
“White is white” is the lash of the overseer: “white is black” is the watchword of the slave. The Master takes no heed.
The Chinese cannot help thinking that the octave has 5 notes.
The more necessary anything appears to my mind, the more certain it is that I only assert a limitation.
I slept with Faith, and found a corpse in my arms on awaking; I drank and danced all night with Doubt, and found her a virgin in the morning.
BUTTONS AND ROSETTES
The cause of sorrow is the desire of the One to the Many, or of the Many to the One. This also is the cause of joy.
But the desire of one to another is all of sorrow; its birth is hunger, and its death satiety.
The desire of the moth for the star at least saves him satiety.
Hunger thou, O man, for the infinite: be insatiable even for the finite; thus at The End shalt thou devour the finite, and become the infinite.
Be thou more greedy that the shark, more full of yearning than the wind among the pines.
The weary pilgrim struggles on; the satiated pilgrim stops.
The road winds uphill: all law, all nature must be overcome.
Do this by virtue of THAT in thyself before which law and nature are but shadows.
Asana gets rid of Anatomy-consciousness.
} Involuntary “Breaks”
Pranayama gets rid of Physiology-consciousness.
Yama and Niyama get rid of Ethical consciousness.
} Voluntary “Breaks”
Pratyhara gets rid of the Objective.
Dharana gets rid of the Subjective.
Dhyana gets rid of the Ego.
Samadhi gets rid of the Soul Impersonal.
Asana destroys the static body (Nama).
Pranayama destroys the dynamic body (Rupa).
Yama destroys the emotions.
Niyama destroys the passions.
Dharana destroys the perceptions (Sañña).
Dhyana destroys the tendencies (Sankhara).
Samadhi destroys the consciousness (Viññanam).
Homard à la Thermidor destroys the digestion.
The last of these facts is the one of which I am most certain.
The early bird catches the worm and the twelve-year-old prostitute attracts the ambassador.
Neglect not the dawn-meditation!
The first plovers’ eggs fetch the highest prices; the flower of virginity is esteemed by the pandar.
Neglect not the dawn-meditation!
Early to bed and early to rise
Makes a man healthy and wealthy and wise:
But late to watch and early to pray
Brings him across The Abyss, they say.
Neglect not the dawn-meditation!
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
This is the Seal upon the Ring that is on the Forefinger of IT: and it is the Seal upon the Tombs of them whom She hath slain.
Here is Wisdom. Let Him that hath Understanding count the Number of Our Lady; for it is the Number of a Woman; and Her Number is
An Hundred and Fifty and Six.
THE VIGIL OF ST. HUBERT
In the forest God met the Stag-beetle. “Hold! Worship me!” quoth God. “For I am All-Great, All-Good, All Wise....The stars are but sparks from the forges of My smiths....”
“Yea, verily and Amen,” said the Stag-beetle, “all this do I believe, and that devoutly.”
“Then why do you not worship Me?”
“Because I am real and you are only imaginary.”
But the leaves of the forest rustled with the laughter of the wind.
Said Wind and Wood: “They neither of them know anything!”
Doubt even if thou doubtest thyself.
Doubt even if thou doubtest all.
It seems sometimes as if beneath all conscious doubt there lay some deepest certainty. O kill it! Slay the snake!
The horn of the Doubt-Goat be exalted!
Dive deeper, ever deeper, into the Abyss of Mind, until thou unearth the fox THAT. On, hounds! Yoicks! Tally-ho! Bring THAT to bay!
Then, wind the Mort!
Fourscore and eleven books wrote I; in each did I expound THE GREAT WORK fully, from The Beginning even unto The End thereof.
Then at last came certain men unto me, saying: O Master! Expound thou THE GREAT WORK unto us, O Master!
And I held my peace.
O generation of gossipers! who shall deliver you from the Wrath that is fallen upon you?
O Babblers, Prattlers, Talkers, Loquacious Ones, Tatlers, Chewers of the Red Rag that inflameth Apis the Redeemer to fury, learn first what is Work! and THE GREAT WORK is not so far beyond!
Once round the meadow. Brother, does the hazel twig dip?
Twice round the orchard. Brother, does the hazel twig dip?
Thrice round the paddock. Highly, lowly, wily, holy, dip, dip, dip!
Then neighed the horse in the paddock—and lo! its wings.
For whoso findeth the SPRING beneath the earth maketh the treaders-of-earth to course the heavens.
This SPRING is threefold; of water, but also of steel, and of the seasons.
Also this PADDOCK is the Toad that hath the jewel between his eyes—Aum Mani Padmen Hum! (Keep us from Evil!)
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 Sojourners; 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 ΘΕΛΗΜΑ.
THE DROOPING SUNFLOWER
The One Thought vanished; all my mind was torn to rags: — nay! nay! my head was mashed into wood pulp, and thereon the Daily Newspaper was printed.
Thus wrote I, since my One Love was torn from me. I cannot work: I cannot think: I seek distraction here: I seek distraction there: but this is all my truth, that I who love have lost; and how may I regain?
I must have money to get to America.
O Mage! Sage! Gauge thy Wage, or in the Page of Thine Age is written Rage!
O my darling! We should not have spent Ninety Pounds in that Three Weeks in Paris!...Slash the Breaks on thine arm with a pole-axe!
 56 ΚΕΦΑΛΗ ΝϜ 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 Number of Times Necessary and Appropriate be OUR LADY Isis in Her Millions-of-Names, All-Mother, Genetrix-Meretrix! Yet holier than all These to me is LAYLAH, night and death; for Her do I blaspheme alike the finite and the The Infinite. So wrote not FRATER PERDURABO, but the Imp Crowley in his Name. For forgery let him suffer Penal Servitude for Seven Years; or at least let him do Pranayama all the way home-home? nay! but to the house of the harlot whom he loveth not. For it is LAYLAH that he loveth................................... And yet who knoweth which is Crowley, and which is FRATER PERDURABO?  COMMENTARY (ΝϜ) The number of the chapter refers to Liber Legis I, 24, for paragraph 1 refers to Nuit. The "twins" in the title are those mentioned in paragraph 5. 555 is HADIT, HAD spelt in full. 156 is BABALON. In paragraph 4 is the gist of the chapter, Laylah being again introduced, as in Chapters 28, 29, 49 and 55. The exoteric blasphemy, it is hinted i the last paragraph, may be an esoteric arcanum, for the Master of the Temple is interested in Malkuth, as Malkuth is in Binah; also "Malkuth is in Kether, and Kether in Malkuth"; and, to the Ipsissimus, dissolution in the body of Nuit and a visit to a brothel may be identical.  57 ΚΕΦΑΛΗ ΝΖ 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 petals; without the Rose the Cross is a dry stick. Worship then the Rosy Cross, and the Mystery of Two-in-One. And worship Him that swore by His holy T that One should not be One except in so far as it is Two. I am glad that LAYLAH is afar; no doubt clouds love.  COMMENTARY (ΝΖ) The title of the chapter suggest the two in one, since the ornithorhynchus is both bird and beast; it is also an Australian animal, like Laylah herself, and was doubtless chosen for this reason. This chapter is an apology for the universe. Paragraphs 1-3 repeat the familiar arguments against reason in an epigrammatic form. Paragraph 4 alludes to Liber Legis I, 52; "place" implies space; denies homogeneity to space; but when "place" is perfected by "t"-as it were, Yoni by Lingam -we get the word "placet", meaning "it pleases". Paragraphs 6 and 7 explain this further; it is necessary to separate things, in order that they might rejoice in uniting. See Liber Legis I, 28-30, which is paraphrased in the penultimate paragraph. In the last paragraph this doctrine is interpreted in common life by a paraphrase of the familiar and beautiful proverb, "Absence makes the heart grow fonder". (PS. I seem to get a subtle after-taste of bitterness.) (It is to be observed that the philosopher having first committed the syllogistic error quaternis terminorum, in attempting to reduce the terms to three, staggers into non distributia medii. It is possible that considerations with Sir Wm. Hamilton's qualification (or quantifica- tion (?)) of the predicate may be taken as intervening, but to do so would render the humour of the chapter too subtle for the average reader in Oshkosh for whom this book is evidently written.)  58 ΚΕΦΑΛΗ ΝΗ Haggard am I, an hyaena; I hunger and howl. Men think it laughter-ha! ha! ha! There is nothing movable or immovable under the firmament of heaven on which I may write the symbols of the secret of my soul. Yea, though I were lowered by ropes into the utmost Caverns and Vaults of Eternity, there is no word to express even the first whisper of the Initiator in mine ear: yea, I abhor birth, ululating lamentations of Night! Agony! Agony! the Light within me breeds veils; the song within be dumbness. God! in what prism may any man analyse my Light? Immortal are the adepts; and ye hey die-They die of SHAME unspeakable; They die as the Gods die, for SORROW. Wilt thou endure unto THe End, O FRATER PERDURABO, O Lamp in The Abyss? Thou hast the Keystone of the Royal Arch; yet the Apprentices, instead of making bricks, put the straws in their hair, and think they are Jesus Christ! O sublime tragedy and comedy of THE GREAT WORK!  COMMENTARY (ΝΗ) Haggai, a notorious Hebrew prophet, is a Second Officer in a Chapter of the Royal Arch Masons. In this chapter the author, in a sort of raging eloquence, bewails his impotence to express himself, or to induce others to follow into the light. In para- graph 1 he explains the sardonic laughter, for which he is justly celebrated, as being in reality the expression of this feeling. Paragraph 2 is a reference to the Obligation of an Entered Apprentice Mason. Paragraph 3 refers to the Ceremony of Exaltation in Royal Arch Masonry. The Initiate will be able to discover the most formidable secret of that degree con- cealed in the paragraph. Paragraphs 4-6 express an anguish to which that of Gethsemane and Golgotha must appear like whitlows. In paragraph 7 the agony is broken up by the sardonic or cynical laughter to which we have previously alluded. And the final paragraph, in the words of the noblest simplicity, praises the Great Work; rejoices in its sublimity, in the supreme Art, in the intensity of the passion and ecstasy which it brings forth. (Note that the words "passion" and "ecstasy" may be taken as symbolical of Yoni and Lingam.)  59 ΚΕΦΑΛΗ ΝΘ There is no help-but hotch pot!-in the skies When Astacus sees Crab and Lobster rise. Man that has spine, and hopes of heaven-to-be, Lacks the Amoeba's immortality. What protoplasm gains in mobile mirth Is loss of the stability of earth. Matter and sense and mind have had their day: Nature presents the bill, and all must pay. If, as I am not, I were free to choose, How Buddhahood would battle with The Booze! My certainty that destiny is "good" Rests on its picking me for Buddhahood. Were I a drunkard, I should think I had Good evidence that fate was "bloody bad".  COMMENTARY (ΝΘ) The title is a euphemism for homo sapiens. The crab and the lobster are higher types of crustacae than the crayfish. The chapter is a short essay in poetic form on Determinism. It hymns the great law of Equilibrium and Compensation, but cynically criticises all philo- sophers, hinting that their view of the universe depends on their own circumstances. The sufferer from toothache does not agree with Doctor Pangloss, that "all is for the best in the best of all possible worlds". Nor does the wealthiest of our Dukes complain to his cronies that "Times is cruel 'ard".  60 ΚΕΦΑΛΗ Ξ THE WOUND OF AMFORTAS(27) The Self-mastery of Percivale became the Self- masturbatery of the Bourgeois. Vir-tus has become "virture". The qualities which have made a man, a race, a city, a caste, must be thrown off; death is the penalty of failure. As it is written: In the hour of success sacrifice that which is dearest to thee unto the Infernal Gods! The Englishman lives upon the excrement of his forefathers. All moral codes are worthless in themselves; yet in every new code there is hope. Provided always that the code is not changed because it is too hard, but because if is fulfilled. The dead dog floats with the stream; in puritan France the best women are harlots; in vicious England the best women are virgins. If only the Archbishop of Canterbury were to go make in the streets and beg his bread! The new Christ, like the old, it the friend of publicans and sinners; because his nature is ascetic. O if everyman did No Matter What, provided that it is the one thing that he will not and cannot do!  COMMENTARY (Ξ) The title is explained in the note. The number of the chapter may refer to the letter Samech (ס), 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 misinterpretation by modern crapulence. The priests of the gods were carefully chosen, and carefully trained to fulfill the sacrament of fatherhood; the shame of sex consists in the usurpation of its function by the unworthy. Sex is a sacrament. The word virtus means "the quality of manhood". Modern "virtue" is the negation of all such qualities. In paragraph 3, however, we see the penalty of conservatism; children must be weaned. In the penultimate paragraph the words "the new Christ" alluded to the author. In the last paragraph we reach the sublime mystic doctrine that whatever you have must be abandoned. Obviously, that which differentiates your consciousness from the absolute is part of the content of that con- sciousness. NOTE (27) Chapter so called because Amfortas was wounded by his own spear, the spear that had made him king.  61 ΚΕΦΑΛΗ ΞΑ THE FOOL'S KNOT O Fool! begetter of both I and Naught, resolve this Naught-y Knot! O! Ay! this I and O-IO!-IAO! For I owe "I" aye to Nibbana's Oe.(28) I Pay-Pé, the dissolution of the House of God- for Pe comes after O-after Ayin that triumphs over Aleph in Ain, that is O.(29) OP-us, the Work! the OP-ening of THE EYE!(30) Thou Naughty Boy, thou openest THE EYE OF HORUS to the Blind Eye that weeps!(31) The Up- right One in thine Uprightness rejoiceth-Death to all Fishes!(32)  COMMENTARY (ΞΑ)
NOTE (28) Oe = Island, a common symbol of Nibbana. (29) ויא Ain. ויע Ayin. (30) Scil. of Shiva. (31) Cf. Bagh-i-Muattar for all this symbolism. (32) Death = Nun, the letter before O, means a fish, a symbol of Christ, and also by its shape the Female principle 
62ΚΕΦΑΛΗ ΞΒ TWIG?(33) The Phoenix hat a Bell for Sound; Fire for Sight; a Knife for Touch; two cakes, one for taste, the other for smell. He standeth before the Altar of the Universe at Sunset, when Earth-life fades. He summons the Universe, and crowns it with MAGICK Light to replace the sun of natura light. He prays unto, and give homage to, Ro-Hoor_khuit; to Him he then sacrifices. The first cake, burnt, illustrates the profit drawn from the scheme of incarnation. The second, mixt with his life's blood and eaten, illustrates the use of the lower life to feed the higher life. He then takes the Oath and becomes free-un conditioned-the Absolute. Burning up i the Flame of his Prayer, and born again-the Phoenix!  COMMENTARY (ΞΒ) This chapter is itself a comment on Chapter 44. NOTE (33) Twig? = dost thou understand? Also the Phoenix takes twigs to kindle the fire in which it burns itself.  63 ΚΕΦΑΛΗ Xi-Gamma) MARGERY DAW I love LAYLAH. I lack LAYLAH. "Where is the Mystic Grace?" sayest thou? Who told thee, man, that LAYLAH is not Nuit, nd I hadit? I destroyed all things; they are reborn in other shapes. I gave up all for One; this One hath given up its Unity for all? I wrenched DOG backwards to find GOD; now GOD barks. Think me not fallen because I love LAYLAH, and lack LAYLAH. I am the Master of the Universe; then give me a heap of straw in a hut, and LAYLAH naked! Amen.  COMMENTARY (ΞΓ) This chapter returns to the subject of Laylah, and to the subject already discussed in Chapters 3 and others, particularly Chapter 56. The title of the chapter refers to the old rime: "See-saw, Margery Daw, Sold her bed to lie upon straw. Was not she a silly slut To sell her bed to lie upon dirt?" The word "see-saw" is significant, almost a comment upon this chapter. To the Master of the Temple opposite rules apply. His unity seeks the many, and the many is again transmuted to the one. Solve et Coagula.  64 ΚΕΦΑΛΗ ΞΔ CONSTANCY I was discussing oysters with a crony: GOD sent to me the angels DIN and DONI. "An man of spunk," they urged, "would hardly choose To breakfast every day chez Laperouse." "No!" I replied, "h would not do so, BUT Think of his woe if Laperouse were shut! "I eat these oysters and I drink this wine Solely to drown this misery of mine. "Yet the last height of consolation's cold: Its pinnacle is-not to be consoled! "And though I sleep with Janefore and Eleanor "And Julian only fixes in my mind Even before feels better than behind. "You are Mercurial spirits-be so kind As to enable me to raise the wind. "Put me in LAYLAH'S arms again: the Accurst, Leaving me that. elsehow may do his worst." DONI and DIN, perceiving me inspired, Conceived their task was finished: they retired. I turned upon my friend, and, breaking bounds, Borrowed a trifle of two hundred pounds.  COMMENTARY (ΞΔ) 64 is the number of Mercury, and of the intelligence of that planet, Din and Doni. Th moral of the chapter is that one wants liberty, although one may not wish to exercise it: the author would readily die in defence of the right of Englishmen to play football, or of his own right not to play it. (As a great poet has expressed it: "We don't want to fight, but, by Jingo, if we do-") This is his meaning towards his attitude to complete freedom of speech and action. He refuses to listen to the ostensible criticism of the spirits, and explains his own position. Their real mission was to rouse him to confidence and action.  65 ΚΕΦΑΛΗ ΞΕ SIC TRANSEAT--- "At last I lifted up mine eyes, and beheld; and lo! the flames of violet were become as tendrils of smoke, as mist at sunset upon the marsh-lands. "And in the midst of the moon-pool of silver was the Lily of white and gold. In this Lily is all honey, in this Lily that flowereth at the midnight. In this Lily is all perfume; in this Lily is all music. And it enfolded me." Thus the disciples that watched found a dead body kneeling at the altar. Amen!  COMMENTARY (ΞΕ) 65 is the number of Adonai, the Holy Guardian Angel; see Liber 65, Liber Konx Om Pax, and other works of reference. The chapter title means, "So may he pass away", the blank obviously referring to N E M O. The "moon-pool of silver" is the Path of Gimel, leading from Tiphareth to Kether; the "flames of violet" are the Ajna-Chakkra; the lily itself is Kether, the lotus of the Sahasrara. "Lily" is spelt with a capital to connect with Laylah.  66 ΚΕΦΑΛΗ ΞϜ THE PRAYING MANTIS "Say: God is One." This I obeyed: for a thousand and one times a night for one thousand nights and one did I affirm th Unity. But "night" only means LAYLAH(34); and Unity and GOD are not worth even her blemishes. Al-lah is only sixty-six; but LAYLAH counteth up to Seven and Seventy.(35) "Yea! the night shall cover all; the night shall cover all."  COMMENTARY (ΞϜ) 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.  67 ΚΕΦΑΛΗ ΞΖ SODOM-APPLES I have bought pleasant trifles, and thus soothed my lack of LAYLAH. Light is my wallet, and my heart is also light; and yet I know that the clouds will gather closer for the false clearing. The mirage will fade; then will the desert be thirstier than before. O ye who dwell in the Dark Night of the Soul, beware most of all of every herald of the Dawn! O ye who dwell in the City of the Pyramids beneath the Night of PAN, remember that ye shall see no more light but That of the great fire that shall consume your dust to ashes!  COMMENTARY (ΞΖ) 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.  68 ΚΕΦΑΛΗ ΞΗ MANNA At four o'clock there is hardly anybody in Rumpel- mayer's. I have my choice of place and service; the babble of the apes will begin soon enough. "Pioneers, O Pioneers!" Sat no Elijah under the Juniper-tree, and wept? Was not Mohammed forsaken in Mecca, and Jesus in Gethsemane? These prophets were sad at heart; but the chocolate at Rumpelmayer's is great, and the Mousse Noix is like Nepthys for perfection. Also there are little meringues with cream and chestnut-pulp, very velvety seductions. Sail I not toward LAYLAH within seven days? Be not sad at heart, O prophet; the babble of the apes will presently begin. Nay, rejoice exceedingly; for after all the babble of the apes the Silence of the Night.  COMMENTARY (ΞΗ) Manna was a heavenly cake which, in the legend, fed the Children of Israel in the Wilderness. The author laments the failure of his mission to mankind, but comforts himself with the following reflections: (1) He enjoys the advantages of solitude. (2) Previous prophets encountered similar difficulties in con- vincing their hearers. (3) Their food was not equal to that obtainable at Rumpelmayer's. (4) In a few days I am going to rejoin Laylah. (5) My mission will succeed soon enough. (6) Death will remove the nuisance of success.  69 ΚΕΦΑΛΗ ΞΘ THE WAY TO SUCCEED-AND THE WAY TO SUCK EGGS! This is the Holy Hexagram. Plunge from the height, O God, and interlock with Man! Plunge from the height, O Man, and interlock with Beast! The Red Triangle is the descending tongue of grace; the Blue Triangle is the ascending tongue of prayer This Interchange, the Double Gift of Tongues, the Word of Double Power-ABRAHADABRA!-is the sign of the GREAT WORK, for the GREAT WORK is accomplished in Silence. And behold is not that Word equal to Cheth, that is Cancer. whose Sigil is ♋? This Work also eats up itself, accomplishes its own end, nourishes the worker, leaves no seed, is per- fect in itself. Little children, love one another!  COMMENTARY (ΞΘ) The key to the understanding of this chapter is given in the number and the title, the former being intelligible to all nations who employ Arabic figures, the latter only to experts in deciphering English puns. The chapter alludes to Levi's drawing of the Hexa- gram, and is a criticism of, or improvement upon, it. In the ordinary Hexagram, the Hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. In the magical hexa- gram this is revered; the descending red triangle is that of Horus, a sign specially revealed by him per- sonally, at the Equinox of the Gods. (It is the flame desending upon the altar, and licking up the burnt offering.) The blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. In the first three paragraphs this formation of the hexagram is explained; it is a symbol of the mutual separation of the Holy Guardian Angel and his client. In the interlocking is indicated the completion of the work. Paragraph 4 explains in slightly different language what we have said above, and the scriptural image of tongues is introduced. In paragraph 5 the symbolism of tongues is further developed. Abrahadabra is our primal example of an interlocked word. We assume that the reader has thoroughly studied that word in Liber D., etc. The sigil of Cancer links up this symbolism with the number of the chapter. The remaining paragraphs continue the Gallic symbolism.  70 ΚΕΦΑΛΗ Ο BROOMSTICK-BABBLINGS FRATER PERDURABO is of the Sanhedrim of the Sabbath, say men; He is the Old Goat himself, say women. Therefore do all adore him; the more they detest him the more do they adore him. Ay! let us offer the Obscene Kiss! Let us seek the Mystery of the Gnarled Oak, and of the Glacier Torrent! To Him let us offer our babes! Around Him let us dance in the mad moonlight! But FRATER PERDURABO is nothing but AN EYE; what eye none knoweth. Skip, witches! Hop, toads! Take your pleasure!- for the play of the Universe is the pleasure of FRATER PERDURABO.  COMMENTARY (Ο) 70 is the number of the letter Ain, the Devil in the Tarot. The chapter refers to the Witches' Sabbath, the description of which in Payne Knight should be carefully read before studying this chapter. All the allusions will then be obvious, save those which we proceed to not. Sanhedrim, a body of 70 men. An Eye. Eye in Hebrew is Oin, 70. The "gnarled oak" and the "glacier torrent" refer to the confessions made by many witches. I paragraph 7 is seen the meaning of the chapter; the obscene and distorted character of much of the universe is a whim of the Creator.  71 ΚΕΦΑΛΗ ΟΑ KING'S COLLEGE CHAPEL For mind and body alike there is no purgative like Pranayama, no purgative like Pranayama. For mind, for body, for mind and body alike- alike!-there is, there is, there is no purgative, no purgative like Pranayama-Pranayama!-Prana- yama! yea, for mind and body alike there is no purgative, no purgative, no purgative (for mind and body alike!) no purgative, purgative, purgative like Pranayama, no purgative for mind and body alike, like Pranayama, like Pranayama, like Prana-Prana-Prana-Prana-pranayama! -Pranayama! AMEN.  COMMENTARY (ΟΑ) 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.  72 ΚΕΦΑΛΗ ΟΒ HASHED PHEASANT Shemhamphorash! all hail, divided Name! Utter it once, O mortal over-rash!- The Universe were swallowed up in flame -Shemhamphorash! Nor deem that thou amid the cosmic crash May find one thing of all those things the same! The world has gone to everlasting smash. No! if creation did possess an aim (It does not.) it were only to make hash Of that most "high" and that most holy game, Shemhamphorash!  COMMENTARY (ΟΒ) There are three consecutive verses in the Pentateuch, each containing 72 letters. If these be written beneath each other, the middle verse bring reversed, i.e. as in English, and divisions are then made vertically, 72 tri-lateral names are formed, the sum of which is Tetragrammaton; this is the great and mysterious Divided Name; by adding the terminations Yod He, or Aleph Lamed, the names of 72 Angels are formed. The Hebrews say that by uttering this Name the universe is destroyed. This statement means the same as that of the Hindus, that the effective utterance of the name of Shiva would cause him to awake, and so destroy the universe. In Egyptian and Gnostic magick we meet with pylons and Aeons, which only open on the utterance of the proper word. In Mohammedan magick we find a similar doctrine and practice; and the whole of Mantra-Yoga has been built on this foundation. Thoth, the god of Magick, is the inventor of speech; Christ is the Logos. Lines 1-4 are now clear. In lines 507 we see the results of Shivadarshana. Do not imagine that any single ides, however high, however holy (or even however insignificant!!), can escape the destruction. The logician my say, "But white exists, and if white is destroyed, it leaves black; yet black exists. So that in that case at least one known phenomenon of this universe is identical with one of that." Vain word! The logician and his logic are alike involved in the universal ruin. Lines 8-11 indicate that this fact is the essential one about Shivadarshana. The title is explained by the intentionally blasphemous puns and colloquialisms of lines 9 and 10.  73 ΚΕΦΑΛΗ ΟΓ THE DEVIL, THE OSTRICH, AND THE ORPHAN CHILD Death rides the Camel of Initiation.(36) Thou humped and stiff-necked one that groanest in Thine Asana, death will relieve thee! Bite not, Zelator dear, but bide! Ten days didst thou go with water in thy belly? Thou shalt go twenty more with a firebrand at thy rump! Ay! all thine aspiration is to death: death is the crown of all thine aspiration. Triple is the cord of silver moonlight; it shall hang thee, O Holy One, O Hanged Man, O Camel-Termination-of-the- third-person-plural for thy multiplicity, thou Ghost of a Non-Ego! Could but Thy mother behold thee, O thou UNT!(37) The Infinite Snake Ananta that surroundeth the Universe is but the Coffin-Worm!  COMMENTARY (ΟΓ)
NOTES (36) Death is said by the Arabs to ride a Camel. The Path of Gimel (which means a Camel) leads from Tiphareth to Kether, and its Tarot trump is the "High Priestess". (37) UNT, Hindustani for Camel. I.e. Would that BABALON might look on thee with favour.  74 ΚΕΦΑΛΗ ΟΔ CAREY STREET When NOTHING became conscious, it made a bad bargain. This consciousness acquired individuality: a worse bargain. The Hermit asked for love; worst bargain of all. And now he has let his girl go to America, to have "success" in "life": blank loss. Is there no end to this immortal ache That haunts me, haunts me sleeping or awake? If I had Laylah, how could I forget Time, Age, and Death? Insufferable fret! Were I an hermit, how could I support The pain of consciousness, the curse of thought? Even were I THAT, there still were one sore spot- The Abyss that stretches between THAT and NOT. Still, the first step is not so far away:- The Mauretania sails on Saturday!  COMMENTARY (ΟΔ) 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 details of this Hierarchy have already been indicated in various chapters. It is quite conventional mysticism. Step 1, the illumination of Ain as Ain Soph Aour; step 2, the concentration of Ain Soph Aour in Kether; step 3, duality and the rest of it down to Malkuth; step 4, the stooping of Malkuth to the Qliphoth, and the consequent ruin of the Tree of Life. Part 2 show the impossibility of stopping on the Path of Adeptship. The final couplet represents the first step upon the Path, which must be taken even although the aspirant is intellectually aware of the severity of the whole course. You must give up the world for love, the material for the moral idea, before that, in its turn, is surrendered to the spiritual. And so on. This is a Laylah-chapter, but in it Laylah figures as the mere woman.  75 ΚΕΦΑΛΗ ΟΕ PLOVERS' EGGS(38) Spring beans and strawberries are in: goodbye to the oyster! If I really knew what I wanted, I could give up Laylah, or give up everything for Laylah. But "what I want" varies from hour to hour. This wavering is the root of all compromise, and so of all good sense. With this gift a man can spend his seventy years in peace. Now is this well or ill? Emphasise gift, then man, then spend, then seventy years, and lastly peace, and change the intonations --each time reverse the meaning! I would show you how; but-for the moment! --I prefer to think of Laylah.  COMMENTARY (ΟΕ) The title is explained in the note, but also alludes to paragraph 1, the plover's egg being often contemporary with the early strawberry. Paragraph 1 means that change of diet is pleasant; vanity pleases the mind; the idee fixe is a sign of insanity. See paragraphs 4 and 5. Paragraph 6 puts the question, "Then is sanity or insanity desirable?" The oak is weakened by the ivy which clings around it, but perhaps the ivy keeps it from going mad. The next paragraph expresses the difficulty of expressing thought in writing; it seems, on the face of it, absurd that the the text of this book, composed as it is of English, simple, austere, and terse, should need a commentary. But it does so, or my most gifted Chela and myself would hardly have been at the pains to write one. It was in response to the impassioned appeals of many most worthy brethren that we have yielded up that time and thought which gold could not have bought, or torture wrested. Laylah is again the mere woman. NOTE (38) These eggs being speckled, resemble the wander- ing mind referred to.  76 ΚΕΦΑΛΗ ΟϜ PHAETON No. Yes. Perhaps. O! Eye. I. Hi! Y? No. Hail! all ye spavined, gelded, hamstrung horses! Ye shall surpass the planets in their courses. How? Not by speed, nor strength, nor power to stay, But by the Silence that succeeds the Neigh!  COMMENTARY (ΟϜ) Phaeton was the charioteer of the Sun in Greek mythology. At first sight the prose of this chapter, though there is only one dissyllabl e in it, appears difficult; but this is a glamour cast by Maya. It is a compendium of various systems of philosophy. No = Nihilism; Yes = Monism, and all dogmatic systems; Perhaps = Pyrrhonism and Agnosticism; O! = The system of Liber Legis. (See Chapter 0.) Eye = Phallicism (cf. Chapters 61 and 70); I = Fichteanism; Hi! = Transcendentalism; Y? = Scepticism, and the method of science. No denies all these and closes the argument. But all this is a glamour cast by Maya; the real meaning of the prose of this chapter is as follows: No, some negative conception beyond the IT spoken of in Chapters 31, 49 and elsewhere. Yes, IT. Perhaps, the flux of these. O!, Nuit, Hadit, Ra-Hoor-Khuit. Eye, the phallus in Kether. I, the Ego in Chokmah. Hi!, Binah, the feminine principle fertilised. (He by Yod.) Y?, the Abyss. No, the refusal to be content with any of this. But all this is again only a glamour of Maya, as previously observed in the text (Chapter 31). All this is true and false, and it is true and false to say that it is true and false. The prose of this chapter combines, and of course denies, all these meanings, both singly and in combination. It is intended to stimulate thought to the point where it explodes with violence and for ever. A study of this chapter is probably the best short cut to Nibbana. The thought of the Master in this chapter is exceptionally lofty. That this is the true meaning, or rather use, of this chapter, is evident from the poetry. The master salutes the previous paragraphs as horses which, although in themselves worthless animals (without the epithets), carry the Charioteer in the path of the Sun. The question, How? Not by their own virtues, but by the silence which results when they are all done with. The word "neigh" is a pun on "nay", which refers to the negative conception already postulated as beyond IT. The suggestion is, that there may be something falsely described as silence, to represent absence-of-conception beyond that negative. It would be possible to interpret this chapter in its entirety as an adverse criticism of metaphysics as such, and this is doubtless one of its many sub- meanings.  77 ΚΕΦΑΛΗ ΟΖ THE SUBLIME AND SUPREME SEPTENARY IN ITS MATURE MAGICAL MANIFESTATION THROUGH MATTER: AS IT IS WRITTEN: AN HE-GOAT ALSO Laylah.
(OPPOSITE: Portrait of Leila Waddell, showing a mark on her chest. CAPTION: L.A.Y.L.A.H.)  COMMENTARY (ΟΖ) 77 is the number of Laylah (LAILAH), to whom this chapter is wholly devoted. The first section of the title is an analysis of 77 considered as a mystic number. 7, the septenary; 11, the magical number; 77, the mani- festation, therefore, of the septenary. Through matter, because 77 is written in Hebrew Ayin Zayin (OZ), and He-Goat, the symbol of matter, Capri- cornus, the Devil of the Tarot; which is the picture of the Goat of the Sabbath upon an altar, worshipped by two other devils, male and female. As will be seen from the photogravure inserted opposite this chapter, Laylah is herself not devoid of "Devil", but, as she habitually remarks, on being addressed in terms implying this fact, "It's nice to be a devil when you're one like me." The text need no comment, but it will be noticed that it is much shorter that the title. Now, the Devil of the Tarot is the Phallus, the Redeemer, and Laylah symbolises redemption to Frater P. The number 77, also, interpreted as in the title, is the redeeming force. The ratio of the length of title and text is the key to the true meaning of the chapter, which is, that Redemption is really as simple as it appears complex, that the names (or veils) of truth are obscure and many, the Truth itself plain and one; but that the latter must be reached through the former. This chapter is therefore an apology, were one needed, for the Book of Lies itself. In these few simple words, it explains the necessity of the book, and offers it- humbly, yet with confidence-as a means of redemption to the world of sorrowing men. The name with full-stops: L.A.Y.L.A.H. represents an analysis of the name, which may be left to the ingenium of the advanced practicus (see photograph). 
78ΚΕΦΑΛΗ ΟΗ WHEEL AND--WOA! The Great Wheel of Samsara. The Wheel of the Law [Dhamma]. The Wheel of the Taro. The Wheel of the Heavens. The Wheel of Life. All these Wheels be one; yet of all these the Wheel of the TARO alone avails thee consciously. Meditate long and broad and deep, O man, upon this Wheel, revolving it in thy mind Be this thy task, to see how each card springs necessarily from each other card, even in due order from The Fool unto The Ten of Coins. Then, when thou know'st the Wheel of Destiny complete, mayst thou perceive THAT Will which moved it first. [There is no first or last.] And lo! thou art past through the Abyss.  COMMENTARY (ΟΗ) The number of this chapter is that of the cards of the Tarot. The title of this chapter is a pun of the phrase "weal and woe". It means motion and rest. The moral is the conventional mystic one; stop thought at its source! Five wheels are mentioned in this chapter; all but the third refer to the universe as it is; but the wheel of the Tarot is not only this, but represents equally the Magickal Path. This practice is therefore given by Frater P. to his pupils; to treat the sequence of the cards as cause and effect. Thence, to discover the cause behind all causes. Success in this practice qualifies for the grade of Master of the Temple. In the penultimate paragraph the bracketed passage reminds the student that the universe is not to be contemplated as a phenomenon in time.  79 ΚΕΦΑΛΗ ΟΘ THE BAL BULLIER Some men look into their minds into their memories, and find naught but pain and shame. These then proclaim "The Good Law" unto mankind. These preach renunciation, "virtue", cowardice in every form. These whine eternally. Smug, toothless, hairless Coote, debauch-emascu- lated Buddha, come ye to me? I have a trick to make you silent, O ye foamers-at-the mouth! Nature is wasteful; but how well She can afford it! Nature is false; but I'm a bit of a liar myself. Nature is useless; but then how beautiful she is! Nature is cruel; but I too am a Sadist. The game goes on; it y have been too rough for Buddha, but it's (if anything) too dull for me. Viens, beau negre! Donne-moi tes levres encore!  COMMENTARY (ΟΘ) the title of this chapter is a place frequented by Frater P. until it became respectable. The chapter is a rebuke to those who can see nothing but sorrow and evil in the universe. The Buddhist analysis may be true, but not for men of courage. The plea that "love is sorrow", because its ecstasies are only transitory, is contemptible. Paragraph 5. Coote is a blackmailer exposed by The Equinox. The end of the paragraph refers to Catullus, his famous epigram about the youth who turned his uncle into Harpocrates. It is a subtle way for Frater P. to insist upon his virility, since otherwise he could not employ the remedy. The last paragraph is a quotation. In Paris, Negroes are much sought after by sportive ladies. This is therefore presumably intended to assert that even women may enjoy life sometimes. The word "Sadist" is taken from the famous Marquis de Sade, who gave supreme literary form to the joys of torture.  80 ΚΕΦΑΛΗ Π BLACKTHORN The price of existence is eternal warfare.(39) Speaking as an Irishman, I prefer to say: The price of eternal warfare is existence. And melancholy as existence is, the price is well worth paying. Is there a Government? Then I'm agin it! To Hell with the bloody English! "O FRATER PERDURABO, how unworthy are these sentiments!" "D'ye want a clip on the jaw?"(40)  COMMENTARY (Π) Frater P. continues the subject of Chapter 79. He pictures himself as a vigorous, reckless, almost rowdy Irishman. he is no thin-lipped prude, to seek salvation in unmanly self-abnegation; no Creeping Jesus, to slink through existence to the tune of the Dead March in Saul; no Cremerian Callus to warehouse his semen in his cerebellum. "New Thoughtist" is only Old Eunuch writ small. Paragraph 2 gives the very struggle for life, which disheartens modern thinkers, as a good enough reason for existence. Paragraph 5 expresses the sorrow of the modern thinker, and paragraph 6 Frater P.'s suggestion for replying to such critics. NOTES (39) ISVD, the foundation scil. of the universe = 80 = P, the letter of Mars. (40) P also means "a mouth".  81 ΚΕΦΑΛΗ ΠΑ LOUIS LINGG I am not an Anarchist in your sense of the word: your brain is too dense for any known explosive to affect it. I am not an Anarchist in your sense of the word: fancy a Policeman let loose on Society! While there exists the burgess, the hunting man, or any man with ideals less than Shelley's and self- discipline less than Loyola's-in short, any man who falls far short of MYSELF-I am against Anarchy, and for Feudalism. Every "emancipator" has enslaved the free.  COMMENTARY (ΠΑ) The title is the name of one of the authors of the affair of the Haymarket, in Chicago. See Frank Harris, "The Bomb". Paragraph 1 explains that Frater P. sees no use in the employment of such feeble implements as bombs. Nor does he agree even with the aim of the Anarchists, since, although Anarchists themselves need no restraint, not daring to drink cocoa, lest their animal passions should be aroused (as Olivia Haddon assures my favourite Chela), yet policemen, unless most severely repressed, would be dangerous wild beasts. The last bitter sentence is terribly true; the personal liberty of the Russian is immensely greater than that of the Englishman. The latest Radical devices for securing freedom have turned nine out of ten English- men into Slaves, obliged to report their movements to the government like so many ticket-of-leave men. The only solution of the Social Problem is the creation of a class with the true patriarchal feeling, and the manners and obligations of chivalry.  82 ΚΕΦΑΛΗ ΠΒ BORTSCH Witch-moon that turnest all the streams to blood, I take this hazel rod, and stand, and swear An Oath-beneath this blasted Oak and bare That rears its agony above the flood Whose swollen mask mutters an atheist's prayer. What oath may stand the shock of this offence: "There is no I, no joy, no permanence"? Witch-moon of blood, eternal ebb and flow Of baffled birth, in death still lurks a change; And all the leopards in thy woods that range, And all the vampires in their boughs that glow, Brooding on blood-thirst-these are not so strange And fierce as life's unfailing shower. These die, Yet time rebears them through eternity. Hear then the Oath, with-moon of blood, dread moon! Let all thy stryges and thy ghouls attend! He that endureth even to the end Hath sworn that Love's own corpse shall lie at noon Even in the coffin of its hopes, and spend All the force won by its old woe and stress In now annihilating Nothingness. This chapter is called Imperial Purple and A Punic War.  COMMENTARY (ΠΒ) 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.  83 ΚΕΦΑΛΗ ΠΓ THE BLIND PIG(41) Many becomes two: two one: one Naught. What comes to Naught? What! shall the Adept give up his hermit life, and go eating and drinking and making merry? Ay! shall he not do so? he knows that the Many is Naught; and having Naught, enjoys that Naught even in the enjoyment of the Many. For when Naught becomes Absolute Naught, it becomes again the Many. Any this Many and this Naught are identical; they are not correlatives or phases of some one deeper Absence-of-Idea; they are not aspects of some further Light: they are They! Beware, O my brother, lest this chapter deceive thee!  COMMENTARY (ΠΓ) The title of this chapter refers to the Greek number, PG being "Pig" without an "i". The subject of the chapter is consequently corollary to Chapters 79 and 80, the ethics of Adept life. The Adept has performed the Great Work; He has reduced the Many to Naught; as a consequence, he is no longer afraid of the Many. Paragraph 4. See berashith. Paragraph 5, takes things for what they are; give up interpreting, refining away, analysing. Be simple and lucid and radiant as Frater P. Paragraph 6. With this commentary there is no further danger, and the warning becomes superfluous. NOTE (41) ΠΥ = PG = Pig without an I = Blind Pig.  84 ΚΕΦΑΛΗ ΠΔ THE AVALANCHE Only through devotion to FRATER PERDURABO may this book be understood. How much more then should He devote Himself to AIWASS for the understanding of the Holy Books of ΘΕΛΗΜΑ? Yet must he labour underground eternally. The sun is not for him, nor the flowers, nor the voices of the birds; for he is past beyond all these. Yea, verily, oft-times he is weary; it is well that the weight of the Karma of the Infinite is with him. Therefore is he glad indeed; for he hath finished THE WORK; and the reward concerneth him no whit.  COMMENTARY (ΠΔ) This continues the subject of Chapter 83. The title refers to the mental attitude of the Master; the avalanche does not fall because it is tired of staying on the mountain, or in order to crush the Alps below it, or because that it feels that it needs exercise. Perfectly unconscious, perfectly indifferent, it obeys the laws of Cohesion and of Gravitation. It is the sun and its own weight that loosen it. So, also, is the act of the Adept. "Delivered from the lust of result, he is every way perfect." Paragraphs 1 and 2. By "devotion to Frater Per- durabo" is not meant sycophancy, but intelligent reference and imaginative sympathy. Put your mind in tune with his; identify yourself with him as he seeks to identify himself with the Intelligence that communicates to him the Holy Books. Paragraphs 3 and 4 are explained by the 13th Aethyr and the title.  85 ΚΕΦΑΛΗ ΠΕ BORBORYGMI I distrust any thoughts uttered by any man whose health is not robust. All other thoughts are surely symptoms of disease. Yet these are often beautiful, and may be true within the circle of the conditions of the speaker. Any yet again! Do we not find that the most robust of men express no thoughts at all? They eat, drink, sleep, and copulate in silence. What better proof of the fact that all thought is dis-ease? We are Strassburg geese; the tastiness of our talk comes from the disorder of our bodies. We like it; this only proves that our tastes also are depraved and debauched by our disease.  COMMENTARY (ΠΕ) We now return to that series of chapters which started with Chapter 8 (Η). The chapter is perfectly simple and needs no com- ment.  86 ΚΕΦΑΛΗ ΠϜ 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 ΑΙΘΗΡ.  COMMENTARY (ΠϜ) The number 86 refers to Elohim, the name of the elemental forces. The title is the Sanskrit for That, in its sense of "The Existing". This chapter is an attempt to replace Elohim by a more satisfactory hieroglyph of the elements. The best attribution of Elohim is Aleph, Air; Lamed, Earth; He, Spirit; Yod, Fire; Mem, Water. But the order is not good; Lamed is not satisfactory for Earth, and Yod too spiritualised a form of Fire. (But see Book 4, part III.) Paragraphs 1-6. Out of Nothing, Nothing is made. The word Nihil is taken to affirm that the universe is Nothing, and that is now to be analysed. The order of the element is that of Jeheshua. The elements are taken rather as in Nature; N is easily Fire, since Mars is the ruler of Scorpio: the virginity of I suits Air and Water, elements which in Magick are closely interwoven: H, the letter of of breath, is suitable for Spirit; Abrahadabra is called the name of Spirit, because it is cheth: L is Earth, green and fertile, because Venus, the greenness, fertility, and earthiness of things is the Lady of Libra, Lamed. In paragraph 7 we turn to the so-called Jetziratic attribution of Pentagrammaton, that followed by Dr. Dee, and by the Hindus, Tibetans, Chinese and Japanese. Fire is the Foundation, the central core, of things; above this forms a crust, tormented from below, and upon this condenses the original steam. Around this flows the air, created by Earth and Water through the action of vegetation. Such is the globe; but all this is a mere strain in the aethyr, ΑΙΘΗΡ. Here is a new Pentagrammaton, presumably suitable for another analysis of the elements; but after a different manner. Alpha (Α) is Air; Rho (Ρ) the Sun; these are the Spirit and the Son of Christian theology. In the midst is the Father, expressed as Father-and-Mother. I-H (Yod and He), Eta (Η) being used to express "the Mother" instead of Epsilon (Ε), to show that She has been impregnated by the Spirit; it is the rough breathing and not the soft. The centre of all is Theta (Θ), which was originally written as a point in a circle (☉), the sublime hieroglyph of the Sun in the Macrocosm, and in the Microcosm of the Lingam in conjunction with the Yoni. This word ΑΙΘΗΡ (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.  87 ΚΕΦΑΛΗ ΠΖ MANDARIN-MEALS There is a dish of sharks' fins and of sea-slug, well set in birds' nests...oh! Also there is a souffle most exquisite of Chow-Chow. These did I devise. But I have never tasted anything to match the which she gave me before She went away. March 22, 1912. E. V.  COMMENTARY (ΠΖ) 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.  88 ΚΕΦΑΛΗ ΠΗ GOLD BRICKS Teach us Your secret, Master! yap my Yahoos. Then for the hardness of their hearts, and for the softness of their heads, I taught them Magick. But...alas! Teach us Your real secret, Master! how to become invisible, how to acquire love, and oh! beyond all, how to make gold. But how much gold will you give me for the Secret of Infinite Riches? Then said the foremost and most foolish; Master, it is nothing; but here is an hundred thousand pounds. This did I deign to accept, and whispered in his ear this secret: A SUCKER IS BORN EVERY MINUTE.  COMMENTARY (ΠΗ) The term "gold bricks" is borrowed from American finance. The chapter is a setting of an old story. A man advertises that he could tell anyone how to make four hundred a year certain, and would do so on receipt of a shilling. To every sender he dispatched a post-card with these words: "Do as I do." The word "sucker" is borrowed from American finance. The moral of the chapter is, that it is no good trying to teach people who need to be taught.  89 ΚΕΦΑΛΗ ΠΘ 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.  COMMENTARY (ΠΘ) Frater P. had been annoyed by a scurvy doctor, the number of whose house was 89. He shows that his mind was completely poisoned in respect of that number by his allowing himself to be annoyed. (But note that a good Qabalist cannot err. "In Him all is right." 89 is Body-that which annoys-and the Angel of the Lord of Despair and Cruelty. Also "Silence" and "Shut Up". The four meanings completely describe the chapter.)  90 ΚΕΦΑΛ&Eta Ρ STARLIGHT Behold! I have lived many years, and I have travelled in every land that is under the dominion of the Sun, and I have sailed the seas from pole to pole. Now do I lift up my voice and testify that all is vanity on earth, except the love of a good woman, and that good woman LAYLAH. And I testify that in heaven all is vanity (for I have journeyed oft, and sojourned oft, in every heaven), except the love of OUR LADY BABALON. And I testify that beyond heaven and earth is the love of OUR LADY NUIT. And seeing that I am old and well stricken in years, and that my natural forces fail, therefore do I rise up i my throne and call upon THE END. For I am youth eternal and force infinite. ANd at THE END is SHE that was LAYLAH, and BABALON, and NUIT, being...  COMMENTARY (Ρ) This chapter is a sort of final Confession of Faith. It is the unification of all symbols and all planes. The End is expressible.  91 ΚΕΦΑΛΗ ΡΑ THE HEIKLE A. M. E. N. COMMENTARY (ΡΑ) The "Heikle" is to be distinguished from the "Huckle", which latter is defined in the late Sir W.S. Gilbert's "Prince Cherry-Top". A clear definition of the Heikle might have been obtained from Mr Oscar Eckenstein, 34 Greencroft Gardens, South Hampstead, London, N.W. (when this comment was written). But its general nature is that of a certain minute whiteness, appearing at the extreme end of great blackness. It is a good title for the last chapter of this book, and it also symbolises the eventual coming out into the light of his that has wandered long in the darkness. 91 is the numberation of Amen. The chapter consists of an analysis of this word, but gives no indication as to the result of this analysis, as if to imply this: The final Mystery is always insoluble. FINIS. CORONAT OPUS.