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27. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Kappa-Zeta} THE SORCERER
A Sorcerer by the power of his magick had subdued all things to himself.
Would he travel? He could fly through space more swiftly than the stars.
Would he eat, drink, and take his pleasure? there was none that did not
instantly obey his bidding.
In the whole system of ten million times ten million spheres upon the
two and twenty million planes he had his desire.
And with all this he was but himself.
Alas!
COMMENTARY ({Kappa-Zeta})
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.
28. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Kappa-Eta} THE POLE-STAR
Love is all virtue, since the pleasure of love is but love, and the pain
of love is but love.
Love taketh no heed of that which is not and of that which is.
Absence exalteth love, and presence exalteth love.
Love moveth ever from height to height of ecstasy and faileth never.
The wings of love droop not with time, nor slacken for life or for
death.
Love destroyeth self, uniting self with that which is not-self, so that
Love breedeth All and None in One.
Is it not so?... No?...
Then thou art not lost in love; speak not of love.
Love Always Yieldeth: Love Always Hardeneth.
.......... May be: I write it but to write Her name.
COMMENTARY ({Kappa-Eta})
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.
29. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Kappa-Theta} 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!
COMMENTARY ({Kappa-Theta})
Chapter 29 continues Chapter 28.
Note that the word Laylah is the Arabic for "Night".
The author begins to identify the Beloved with the N.O.X. previously
spoken of.
the chapter is called "The Southern Cross", because, on the physical
plane, Laylah is an Australian.
30. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Lambda} JOHN-A-DREAMS
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.
COMMENTARY ({Lambda})
This chapter is to read in connection with Chapter 8, and also with
those previous chapters in which the reason is attacked.
The allusion in the title is obvious.
This sum in proportion, dream: waking: : waking:
Samadhi is a favourite analogy with Frater P., who frequently employs it
in his holy discourse.
NOTE
(16) I.e. the
truth that he hath slept.
31. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Lambda-Alpha} THE GAROTTE
IT moves from
motion into rest, and rests from rest into motion. These IT does always,
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.
COMMENTARY ({Lambda-Alpha})
The number 31 refers to the Hebrew word LA, which means "not".
A new character is now introduced 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 to the throat in
human anatomy. Hence the title of the chapter, "The Garotte".
The idea is that, by forcing the mind to follow, and as far as possible
to realise, the language of Beyond the Abyss, the student will succeed
in bringing his reason under control.
As soon as the reason is vanquished, the garotte is removed; then the
influence of the supernals (Kether, Chokmah, Binah), no longer inhibited
by Daath, can descend upon Tiphareth, where the human will is situated,
and flood it with the ineffable light.
32. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Lambda-Beta} THE
MOUNTAINEER
Consciousness is a symptom of disease.
All that moves well moves without will.
All skillfulness, all strain, all intention is contrary to ease.
Practise a thousand times, and it becomes difficult; a thousand
thousand, and it becomes easy; a thousand thousand times a thousand
thousand, and it is no longer Thou that doeth it, but It that doeth
itself through thee. Not until then is that which is done well done.
Thus spoke FRATER PERDURABO as he leapt from rock to rock of the moraine
without ever casting his eyes upon the ground.
COMMENTARY ({Lambda-Beta})
This title is a mere reference to the metaphor of the last paragraph of
the chapter.
Frater P., as is well known, is a mountaineer.
This chapter should be read in conjunction with Chapters 8 and 30.
It is a practical instruction, the gist of which is easily to be
apprehended by comparatively short practice of Mantra-Yoga.
A mantra is not being properly said as long as the man knows he is
saying it. The same applies to all other forms of Magick.
33. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Lambda-Gamma} BAPHOMET
A black two-headed Eagle is GOD; even a Black Triangle is He. In His
claws He beareth a sword; yea, a sharp sword is held therein.
This Eagle is burnt up in the Great Fire; yet not a feather is scorched.
This Eagle is swallowed up in the Great Sea; yet not a feather is
wetted. So flieth He in the air, and lighteth upon the earth at His
pleasure.
So spake IACOBUS BURGUNDUS MOLENSIS (17) the Grand Master of the Temple;
and of the GOD that is Ass-headed did he dare not speak.
COMMENTARY ({Lambda-Gamma})
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.
NOTE
(17) His initials
I.B.M. are the initials of the Three Pillars of the Temple, and
add to 52, 13x4, BN, the Son.
34. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Lambda-Delta} THE SMOKING DOG
(18)
Each act of man is the twist and double of an hare.
Love and death are the greyhounds that course him.
God bred the hounds and taketh His pleasure in the sport.
This is the Comedy of Pan, that man should think he hunteth, while those
hounds hunt him.
This is the Tragedy of Man when facing Love and Death he turns to bay.
He is no more hare, but boar.
There are no other comedies or tragedies.
Cease then to be the mockery of God; in savagery of love and death
live thou and die!
Thus shall His laughter be thrilled through with Ecstasy.
COMMENTARY ({Lambda-Delta})
The title is explained in the note.
The chapter needs no explanation; it is a definite point of view of
life, and recommends a course of action calculated to rob the creator of
his cruel sport.
NOTE
(18) This chapter
was written to clarify {Chi-epsilon-psi-iota-delta} of which it was the
origin. FRATER PERDURABO perceived this truth, or rather the first half
of it, comedy, at breakfast at "Au Chien qui Fume".
35. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Lambda-Epsilon} VENUS OF MILO
Life is as ugly
and necessary as the female body.
Death is as beautiful and necessary as the male body.
The soul is beyond male and female as it is beyond Life and Death.
Even as the Lingam and the Yoni are but diverse developments of One
Organ, so also are Life and Death but two phases of One State. So also
the Absolute and the Conditioned are but forms of THAT.
What do I love? There is no from, no being, to which I do not give
myself wholly up.
Take me, who will!
COMMENTARY ({Lambda-Epsilon})
This chapter must be read in connection with Chapters 1, 3, 4, 8, 15,
16, 18, 24, 28, 29.
The last sentence of paragraph 4 also connects with the first paragraph
of Chapter 26.
The title "Venus of Milo" is an argument in support of paragraphs 1 and
2, it being evident from this statement that
the female body becomes beautiful in so far
as it approximates to the male.
The female is to be regarded as having been separated from the male, in
order to reproduce the male in a superior form, the absolute, and the
conditions forming the one absolute.
In the last two paragraphs there is a justification of a practice which
might be called sacred prostitution.
In the common practice of meditation the idea is to reject all
impressions, but here is an opposite practice, very much more difficult,
in which all are accepted.
This cannot be done at all unless one is capable of making Dhyana at
least on any conceivable thing, at a second's notice; otherwise, the
practice would only be ordinary mind-wandering.
36. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Lambda-Sigma} 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.
COMMENTARY ({Lambda-Sigma})
The Star Sapphire corresponds with the Star-Ruby of Chapter 25; 36 being
the square of 6, as 25 is of 5.
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.'.A.'.
37. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Lambda-Zeta} DRAGONS
Thought is the shadow of the eclipse of Luna.
Samadhi is the shadow of the eclipse of Sol.
The moon and the earth are the non-ego and the ego: the Sun is THAT.
Both eclipses are darkness; both are exceeding rare; the Universe itself
is Light.
COMMENTARY ({Lambda-Zeta})
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.
38. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Lambda-Eta} LAMBSKIN
Cowan, skidoo!
Tyle!
Swear to hele all.
This is the mystery.
Life!
Mind is the traitor.
Slay mind.
Let the corpse of mind lie unburied on the edge of
the Great Sea!
Death!
This is the mystery.
Tyle!
Cowan, skidoo!
COMMENTARY ({Lambda-Eta})
This chapter will be readily intelligible to E.A. Freemasons, and it
cannot be explained to others.
39. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Lambda-Theta} THE LOOBY
Only loobies find
excellence in these words.
It is thinkable that A is not-A; to reverse this is but to revert to the
normal.
Yet by forcing the brain to accept propositions of which one set is
absurdity, the other truism, a new function of brain is established.
Vague and mysterious and all indefinite are the contents of this new
consciousness; yet they are somehow vital. by use they become luminous.
Unreason becomes Experience.
This lifts the leaden-footed soul to the Experience of THAT of which
Reason is the blasphemy.
But without the Experience these words are the Lies of a Looby.
Yet a Looby to thee, and a Booby to me, a Balassius Ruby to GOD, may be!
COMMENTARY ({Lambda-Theta})
The word Looby occurs in folklore, and was supposed to be the author, at
the time of writing this book, which he did when he was far from any
standard works of reference, to connote partly "booby", partly "lout".
It would thus be a similar word to "Parsifal".
Paragraphs 2-6 explain the method that was given in Chapters 11 and 31.
This method, however, occurs throughout the book on numerous occasions,
and even in the chapter itself it is employed in the last paragraphs.
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