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54. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Nu-Delta} Eaves-Droppings.
Five and forty
apprentice masons out of work!
Fifteen fellow-craftsmen out of work!
Three Master Masons out of work!
All these sat on their haunches waiting The Report of the Sojourner; for
THE WORD was lost.
This is the Report of the Sojourners: THE WORD was LOVE; (23) and its
number is An Hundred and Eleven.
Then said each AMO; (24) for its number is An Hundred and Eleven.
Each took the Trowel from his LAP, (25) whose number is AN Hundred and
Eleven.
Each called moreover on the Goddess NINA, (26) for Her number is An
Hundred and Eleven.
Yet with all this went The Work awry; for THE WORD OF THE LAW IS
{Theta-Epsilon-Lambda-Eta-Mu-Alpha}.
COMMENTARY ({Nu-Delta})
The title of this chapter refers to the duty of the Tyler in a blue
lodge of Freemasons.
The numbers in paragraphs 1 to 3 are significant; each Master-Mason is
attended by 5 Fellow-Crafts, and each Fellow-Craft by 3 Apprentices, as
if the Masters were sitting in pentagrams, and the Fellow-Craftsmen in
triangles. This may refer to the number of manual signs in each of these
degrees.
The moral of the chapter is apparently that the mother-letter {Aleph} is
an inadequate solution of the Great Problem. {Aleph} is identified with
the Yoni, for all the symbols connected with it in this place are
feminine, but {Aleph} is also a number of Samadhi and mysticism, and the
doctrine is therefore that Magick, in that highest sense explained in
the Book of the Law, is the truer key.
NOTES
(23) L=30, O=70,
V=6, E=5=111.
(24) A=1, M=40, O=70=111.
(25) The trowel is shaped like a diamond or Yoni.
L=30, A=1, P=80=111
(26) N=50, I=10, N=50, A=1=111.
55. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Nu-Epsilon} 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!
COMMENTARY ({Nu-Epsilon})
The number 55 refers to Malkuth, the ride;
it should then be read in connection with Chapters 28, 29, 49.
The "drooping sunflower" is the heart, which needs the divine light.
Since Jivatma was separated from Paramatma, as in paragraph 2, not only
is the Divine Unity destroyed but Daath, instead of being the Child of
Chokmah and Binah, becomes the Abyss, and the Qliphoth arise.
The only sense which abides is that of loss, and the craving to retrieve
it. In paragraph 3 it is seen that this is impossible, owing (paragraph
4) to his not having made proper arrangements to recover the original
position previous to making the divisions.
In paragraph 5 it is shown that this is because of allowing enjoyment to
cause forgetfulness of the really important thing. Those who allow
themselves to wallow in Samadhi are sorry for it afterwards.
The last paragraph indicated the precautions to be taken to avoid this.
The number 90 is the last paragraph is not merely fact, but symbolism;
90 being the number of Tzaddi, the Star, looked at in its exoteric
sense, as a naked woman, playing by a stream, surrounded by birds and
butterflies. The pole-axe is recommended instead of the usual razor, as
a more vigorous weapon. One cannot be too severe in checking any
faltering in the work, any digression from the Path.
56. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Nu-Digamma} 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 ({Nu-Digamma})
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 in the last paragraph, may be an
esoteric arcanum, for the Master of the Temple is interested in Malkuth,
as Malkuth is in Binah; also "Malkuth is in Kether, and Kether in
Malkuth"; and, to the Ipsissimus, dissolution in the body of Nuit and a
visit to a brothel may be identical.
57. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Nu-Zeta} 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 ({Nu-Zeta})
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 quantification
(?)) of the predicate may be taken as intervening, but to do so would
render the humour of the chapter too subtle for the average reader in
Oshkosh for whom this book is evidently written.)
58. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Nu-Eta} Haggai-Howlings.
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 ({Nu-Eta})
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 paragraph 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 concealed 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. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Nu-Theta} The Tailess
Monkey.
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 ({Nu-Theta})
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
philosophers, hinting that their view of the universe depends on their
own circumstances. The sufferer from toothache does not agree with
Doctor Pangloss, that "all is for the best in the best of all possible
worlds". Nor does the wealthiest of our Dukes complain to his cronies
that "Times is cruel 'ard".
60. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Xi} 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 ({Xi})
The title is explained in the note.
The number of the chapter may refer to the letter Samech ({Samech}),
Temperance, 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 consciousness.
NOTE
(27) Chapter so
called because Amfortas was wounded by his own spear, the spear that had
made him king.
61. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Xi-Alpha} THE FOOL'S KNOT
O Fool! begetter
of both I and Naught, resolve this Naught-y Knot!
O! Ay! this I and O -- IO!- -- IAO! For I owe "I" aye to Nibbana's Oe.
(28)
I Pay-Pe, the dissolution of the House of God -- for Pe comes after O --
after Ayin that triumphs over Aleph in Ain, that is O. (29)
OP-us, the Work! the OP-ening of THE EYE! (30)
Thou Naughty Boy, thou openest THE EYE OF HORUS to the Blind Eye that
weeps! (31) The Upright One in thine Uprightness rejoiceth -- Death
to all Fishes! (32)
COMMENTARY ({Xi-Alpha})
The number of this chapter refers to the Hebrew word Ain, the negative
and Ani, 61.
The "fool" is the Fool of the Tarot, whose number is 0, but refers the
the letter Aleph, 1.
A fool's knot is a kind of knot which, although it has the appearance of
a knot, is not really a knot, but pulls out immediately.
The chapter consists of a series of complicated puns on 1 and I, with
regard to their shape, sound, and that of the figures which resemble
them in shape.
Paragraph 1 calls upon the Fool of the Tarot, who is to be referred to
Ipsissimus,
to the pure fool, Parsifal, to resolve this problem.
The word Naught-y suggests not only that the problem is sexual, but does
not really exist.
Paragraph 2 shows the Lingam and Yoni as, in conjunction, the foundation
of ecstasy (I)!), and of the complete symbol I A O.
The latter sentence of the paragraph unites the two meanings of giving
up the Lingam to the Yoni, and the Ego to the Absolute.
This idea, "I must give up", I owe, is naturally completed by I pay, and
the sound of the word "pay" suggest the Hebrew letter Pe (see Liber
XVI), which represents the final dissolution in Shivadarshana.
I Hebrew, the letter which follows O is P; i therefore follows Ayin, the
Devil of the Tarot.
AYIN is spelt O I N, thus replacing the A in A I N by an O, the letter
of the Devil, or Pan, the phallic God.
Now AIN means nothing, and thus the replacing of AIN by OIN means the
completion of the Yoni by the Lingam, which is followed by the complete
dissolution symbolised in the letter P.
These letters, O P, are then seen to be the root of opus, the Latin word
for "work", in this case, the Great Work. And they also begin the word
"opening". In hindu philosophy, it is said that Shiva, the Destroyer, is
asleep, and that when he opens his eye the universe is destroyed-another
synonym, therefore, for the accomplishment of the Great Work. But the
"eye" of Shiva is also his Lingam. Shiva is himself the Mahalingam,
which unites these symbolisms. The opening of the eye, the ejaculation
of the lingam, the destruction of the universe, the accomplishment of
the Great Work-all these are different ways of saying the same thing.
The last paragraph is even obscurer to those unfamiliar to the
masterpiece referred to in the note; for the eye of Horus (see 777, Col.
XXI, line 10, "the blind eye that weeps" is a poetic Arab name for the
lingam).
The doctrine is that the Great Work should be accomplished without
creating new Karma, for the letter N, the fish, the vesica, the womb,
breeds, whereas the Eye of Horus does not; or, if it does so, breeds,
according to Turkish tradition, a Messiah.
Death implies resurrection; the illusion is reborn, as the Scythe of
Death in the Tarot has a crosspiece. This is in connection with the
Hindu doctrine, expressed in their injunction, "Fry your seeds". Act so
as to balance your past Karma, and create no new, so that, as it were,
the books are balanced. While you have either a credit or a debit, you
are still in account with the universe.
(N.B. Frater P. wrote this chapter-61-while dining with friends, in
about a minute and a half. That is how you must know the Qabalah.)
NOTE
(28) Oe = Island,
a common symbol of Nibbana.
(29) {Vau-Yod-Aleph} Ain. {Vau-Yod-Ayin} Ayin.
(30) Scil. of Shiva.
(31) Cf. Bagh-i-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
62.
{Kappa-Epsilon-Phi-Alpha-Lambda-Eta Xi-Beta} TWIG? (33)
The Phoenix had 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 -- unconditioned -- the
Absolute.
Burning up in the Flame of his Prayer, and born again -- the Phoenix!
COMMENTARY ({Xi-Beta})
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. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta 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, and I had it?
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 ({Xi-Gamma})
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. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Xi-Delta} 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, "he 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 ({Xi-Delta})
64 is the number of Mercury, and of the intelligence of that planet, Din
and Doni.
The moral of the chapter is that one wants liberty, although one may not
wish to exercise it: the author would readily die in defence of the
right of Englishmen to play football, or of his own right not to play
it.
(As a great poet has expressed it: "We don't want to fight, but, by
Jingo, if we do-") This is his meaning towards his attitude to
complete freedom of speech and action. He refuses to listen to the
ostensible criticism of the spirits, and explains his own position.
Their real mission was to rouse him to confidence and action.
65. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Xi-Epsilon} 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 ({Xi-Epsilon})
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. {Kappa-Epsilon-Phi-Alpha-Lambda-Eta Xi-Digamma} 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 the 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 ({Xi-Digamma})
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 Influence of the Highest, OZ, a goat, and so on.
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