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THE BOOK OF LIES ALEISTER CROWLEY PDF

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FOREWORD. THE BOOK OF LIES, first published in London in , Aleister Crowley's little master work, has long been out of print. Its re-issue with the author's. Aleister Crowley - Book Of nissart.info - Global Chalet Library write a book `THE BOOK OF LIES, WHICH IS shelves; taking out a copy of THE BOOK OF LIES. Download books by Aliester Crowley find his: 'The Book of Lies' in full length as a free PDF download. The Book of Lies. Aleister Crowley was a leading figure in the century occultism. Despite PDF ebook download.


The Book Of Lies Aleister Crowley Pdf

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The Book of Lies was written by English occultist and teacher Aleister Crowley ( using the pen . Create a book · Download as PDF · Printable version. THE BOOK OF LIES. WHICH IS .. The slaves of reason call this book Abuse-of. Language: they we have treated Mr. Aleister Crowley in much the same wa. Author: Aleister Crowley; Type: Downloadable PDF; Size: Kb; Downloaded : times; Categories: Thelema Magick; Another of Aleister Crowley s.

Book downloads: Another of Aleister Crowley's important works was a book on mysticism, The Book of Lies , whilst another was a collection of different essays entitled Little Essays Toward Truth He also penned an autobiography, entitled The Confessions of Aleister Crowley Throughout his lifetime he wrote many letters and meticulously kept diaries, some of which were posthumously published as Magick Without Tears.

During his lifetime he also edited and produced a series of publications in book form called The Equinox su Category 1: Thelema Magick Category 2: Category 3: Aleister Crowley Format: During his lifetime he also edited and produced a series of publications in book form called The Equinox subtitled "The Review of Scientific Illuminism" , which served as the voice of his magical order, the A?

Aleister Crowley, born Edward Alexander Crowley, 12 October - 1 December was an English occultist, prolific writer and poet, mystic, astrologer, drug experimenter, hedonist, aficionado of chess and mountain climbing, sexual revolutionary and social critic. He is perhaps best known today for his occult writings, especially The Book of the Law, the central sacred text of Thelema. It is thus practically identical with IAO. The rest of the chapter is clear, from the note.

O, Nothing or Nuit. Explain thou snow to them of Andaman. The slaves of reason call this book Abuse-of- Language: 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. Those who are under the dominion of reason are called blind. In the last paragraph is reasserted the doctrine of Chapiters 1, 8, 16 and For the meaning of the word hriliu consult Liber Then dashing down the hand with a great sweep back and out, expelling forcibly thy breath, cry: 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 XA Retire thine hand in the sign of Hoor pa kraat.

Go round to the West and repeat; but say EPft2. Completing the circle widdershins, retire to the centre, and raise thy voice in the Paian, with these words 10 IIAN with the signs of N. Extend the arms in the form of a Tau, and say low but clear: Repeat the Cross Qabalistic, as above, and end as thou didst begin. The chapter is a new and more elaborate version of the Banishing Ritual of the Pentagram.

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It would be improper to comment further upon an official ritual of the A. NOTE 14 The secret sense of these words is to be sought in the numberation thereof. 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: This Tortoise is sixfold, the Holy Hexagram. The number of the chapter, 26, is that of'Telragrammalon, the manifest creator, Jehovah.

He is called the Second in relation to that which is above the Abyss, comprehended under the title of the First. But the vulgarians conceive of nothing beyond the creator, and therefore call him The First.

He is really die Fourth, being in Chesed, and of course his nature is fourfold. This Four is conceived of as the Dyad multiplied by the Dyad; falsehood confirming falsehood. Paragraph 3 introduces a new conception; that of the square within die hexagram, the universe enclosed in the law of Lingam-Yoni.

The penultimate paragraph shows the redemption of the universe by this law. The figure 10, like the m , '. The eleven initial A 's in the last sentence are Magick Pentagrams, emphasising this curse.

Would he travel? He could fly through space more swiftly than the stars. Would he eat, drink, and take his pleasure?

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 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 f aileth never. The wings of love droop not with time, nor slacken for life or for death. Love destroyeth self, uniting self with that which is not-self, so that Love breedeth All and None in One. Is it not so? Then thou art not lost in love; speak not of love. Love Alway Yieldeth: Love Alway Hardeneth.

May be: I write it but to write Her name. 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 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. Note that the word Laylah is the Arabic for "Night. The chapter is called "The Southern Cross", because, on the physical plane.

Laylah is an Australian. 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: The allusion in the title is obvious. This sum in proportion, dream: Samadhi is a favourite analogy with F rater P.. NOTE 16 I. 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.

All this is true and false; and it is true and false to say that it is true and false. 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 Daalh. Hence the title of the chapter, "The Garotte. As soon as the reason is vanquished, the garotte is removed; then the influence of the supernals Kether, Chokmah, Binah , no longer inhibited by Daalh, can descend upon Tiphareth, where the human will is situated, and flood it with the ineffable light. 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. Frater P. Tins chapter should be read in conjunction it ith Chapters S and 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. 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.

Baphomet is the mysterious name of the God of the Templars. This Masonic symbol is. Jacobus Burgtmdtis Molensis suffered martyrdom in the City of Paris in the year of the vulgar era. The Eagle max be identified, though not too closely, with the Hawk previously spoken of.

It is perhaps the San. 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! 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. Death is as beautiful and necessary as the male body. The soul is beyond male and female as it is beyond Life and Death.

What do I love? There is no form, no being, to which I do not give myself wholly up. Take me, who will! The last sentence of paragraph 4 also connects with the first paragraph of Chapter 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 he ordinary mind- wandering. In the centre, let him give the L. Omit the sign I. Then let him advance to the East, and make the Holy Hexagram, saying: Let him go round to the South, make the Holy Hexagram, and say: Let him go round to the West, make the Holy Hexagram, and say: Let him go round to the North, make the Holy Hexagram, and then say: Also shall Set appear in the Circle.

Let him drink of the Sacrament and let him communicate the same. Let him then repeat the signs of L. This chapter gives the real and perfect Ritual of the Hexagram. If would he improper to comment further upon an official ritual of the A. Samadhi is the shadow of the eclipse of Sol. The moon and the earth are the non-ego and the ego: Both eclipses are darkness; both are exceeding rare; the Universe itself is Light. There may be some significance in the chapter number, which is thai ofJechidah the highest unity of the soul.

In this chapter, the idea is given thai 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. The same is true of moral and spiritual conditions. Swear to hele all. This is the mystery.

Mind is the traitor. Slay mind. Let the corpse of mind lie unburied on the e the Great Sea! Cowan, skidoo! Freemasons, and it cannot be explained to others. 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. But without the Experience these words are the Lies of a Looby. All that we know of Man, Nature, God, is just that which they are not; it is that which they throw off as repungnant. It may be so. Distinguish not! But thyself Ex-tinguish: In paragraph 2 it is suggested analogically that all thinkable things are similarly blinds for the Unthinkable Reality.

Classing in this manner all things as 'illusions, the question arises as to the distinguishing between illusions; how are we to tell whether a Holy Illuminated Man of God is really so, since we can see nothing of him but his imperfections. Therefore none is that pertaineth not to 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.

But this concerns themselves and their administra- tion; it concerneth none below the grade of Exempt Adept, and such an one only by com- mand. Also, since below the Abyss Reason is Lord, let men seek by experiment, and not by Questionings. It is he who is responsible for the whole of the development of the A. It is useless to enquire into His nature; to do so leads to certain disaster.

Authority from him is exhibited, when necessary, to the proper persons, though in no case to anyone below the grade of Exempt Adept. The person enquiring into such matters is politely requested to work, and not to ask questions about matters which in no way concern him. The number 41 is that of the Barren Mother. NOTE 20 I. It breaks; down shower the barren thoughts.

All life is choked. This desert is the Abyss wherein the Universe. The Stars are but thistles in that waste. Yet this desert is but one spot accursed in a world of bliss. Now and again Travellers cross the desert; they come from the Great Sea, and to the Great Sea they go. As they go they spill water; one day they will irrigate the desert, till it flower. This number is said to be all hotch potch and accursed. The chapter should be read most carefully in connection with the 10th Aethyr.

It is to that dramatic experience that it refers. The mind is called "wind", because of its nature; as has been frequently explained, the ideas and words are identical.

In this free-flowing, centreless material arises an eddy; a spiral close-coiled upon itself. The theory of the formation of the Ego is that of the Hindus. This Ego is entirely divine.

Zoroaster describes God as having the head of the Hawk, and a spiral force. It will be difficult to understand this chapter without some experience in the transvaluation of values, which occurs throughout the whole of this book, in nearly every other sentence.

Transvaluation of values is only the moral aspect of the method of contradiction. The word "turbulence" is applied to the Ego to suggest the French "tourbillion" , whirlwind, the false Ego or dust-devil. True life, the life which has no consciousness of"F, is said to be choked by this false ego, or rather by the thoughts which its explosions produce.

In paragraph 4 this is expanded to a The Masters of the Temple are now introduced; they are inhabitants, not of this desert; their abode is not this universe. 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: The blood is the life of the individual: Household Gods, The Scorpion and also The God-Eater, the reader max study the efficacy of rape, and the sacrifice of blood , magi Ifo inula. Blood and virginity have always been the most acceptable offerings to all the gods, but especially the Christian God. We shall frequently return to this subject.

By "the wheel spinning in the spire" is meant the manifestation of the magical force, the spermatozoon in the conical phallus. For wheels, see Chapter In the Sign of the Enterer he reaces West across the Altar, and cries: 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 Eire in the Thurible. I strike the Bell: I light the flame: I utter the mysterious Name.

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 from 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.

He puts the first Cake on the Eire 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 Burnin he then makes upon his breast the proper sign. He puts the second Cake to the wound. I staunch 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: This is the Law: 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. But see in particular the accounts in Equinox I, vii, of the circumstances of the Equinox of the Gods. The work "Phoenix" may be taken as including the idea of "Pelican," the bird which is fabled to feed its young from the blood of its own breast. Yet the two ideas, though cognate, are not identical, and ''Phoenix" is the more accurate symbol. This chapter is explained in Chapter It would be improper to comment further upon a ritual winch has been accepted as official by the A:.

May, might, must, should, probably, may be, we may safely assume, ought, it is hardly questionable, almost certainly — poor hacks! Proof is only possible in mathematics, and mathe- matics is only a matter of arbitrary conventions. And yet doubt is a good servant but a bad master; a perfect mistress, but a nagging wife.

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. The attitude recommended is scepticism, but a scepticism under control.

Doubt inhibits action, as much as faith binds it. All the best Popes have been Atheists, but perhaps the greatest of them once remarked, "Quantum nobis prodest haec fabula Christi. Similarly we find people asserting today that woman is superior to man, and that all men are born equal. The Master in technical language, the Magus does not concern himself with fads; he does not care whether a thing is true or not: Slaves consider him immoral, and preach against him in Hyde Park.

In paragraphs 7 and 8 we find a most important statement, a practical aspect of the fact that all truth is relative, and in the last paragraph we see how scepticism keeps the mind fresh, whereas faith dies in the very sleep that it induces. 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 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: Do this by virtue of THAT in thyself before which law and nature are but shadows. It would be hard to decide, and it is fortunately un- necessary even to discuss, whether the distinction of their art is the cause, result, or concomitant of their private peculiarities. The fact remains that in vice, as in everything else, some things satiate, others refresh.

Those games in which perfection is impossible never cease to attract. The lesson of the chapter is thus always to rise hungry from a meal, always to violate one's own nature. Keep on acquiring a taste for what is naturally repugnant; this is an unfailing source of pleasure, and it has a real further advantage, in destroying the Sankharas, which, however "good' in themselves, relatively to other Sankharas, are yet barriers upon the Path; they are modifications of the Ego, and therefore those things which bur it from the absolute.

Pranayama gets rid of Physiology- consciousness. 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. J Dharana destroys the perceptions Sanna. Dhyana destroys the tendencies Sankhara. Samadhi destroys the consciousness Vinnanam. Homard a la Thermidor destroys the digestion.

The last of these facts is the one of which I am most certain. Cynicism is a great cure for over-study. There is a great deal of cynicism in this book, in one place and another.

It should be regarded as Angostura Bitters, to brighten the flavour of a discourse which were else too sweet. It prevents one from slopping over into sentimentality. Neglect not the dawn-meditation! The first plovers' eggs fetch the highest prices; the flower of virginity is esteemed by the pandar. Early to be 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.

But "mome" is Parisian slant! Seven are the names, and seven are the lamps beside Her bed. Seven eunuchs guard Her with drawn sword; No Man may come nigh unto Her. In Her wine-cup are seven streams of the blood of the Seven Spirits of God.

The head of an Angel: He is Wisdom. The chapter should he read in connection with liapter 31, for IT now reappears. The chapter heading, the Waralali.

This does not agree very well with the common or orthodox theogony of Chapter 11; but it is to be explained by the dithyrambic nature of the chapter. Liber will explain most of the allusions in this chapter. In paragraph 6 the word "angel" may refer to his mission, and the word "lion-serpent" to the sigil of his ascending decan. Paragraph 7 explains flic theological difficulty referred to above.

There is only one symbol, but litis symbol has many names: It is the name referred to in Liber Legis, 1, This identifies further the symbol with itself. It will be noticed that this seal, except for the absence of a border, is the official seal of the A:. It is also said to be the seal upon the tombs of them that she hath slain, that is, of the Masters of the Temple. Wor- ship me! 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.

Said Wind and Wood: Hubert appears to have been a saint who saw a stag of a mystical or sacred nature. The Stag-beetle must not be identified with the one in Chapter It is a merely literary touch.

The chapter is a resolution of the universe into Tetragrammaton; God the macrocosm and the microcosm beetle.

Both imagine themselves to exist; both say "you" and "! The things which really exist, the tilings which have no Ego, and speak only in the third person, regard these as ignorant, on account of their assumption of Knowledge. Doubt thyself. Doubt even if thou doubtest thyself. Doubt all. Doubt even if thou doubtest all. It seems sometimes as if beneath all conscious doubt there lay some deepest certainty.

O kill it!

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Slay the snake! The horn of the Doubt-Goat be exalted! On, hounds! Bring THAT to bay! Then, wind the Mort! The title of the chapter is borrowed from the health-giving andfascinati. This chapter should be read in connection with "The Solider and the Hunchback" of which it is in some sort an epitome. In other words, a state is reached in which destruction is as much joy as creation.

Compare Chapter Then at last came certain men unto me, saying: O Master! And I held my peace. O generation of gossipers! In the last i , 'a aph i a wanomasia. Brother, does the hazel twig dip? Twice round the orchard. Thrice round the paddock, Highly, lowly, wily, holy, dip, dip, dip! Then neighed the horse in the paddock — and lo! Keep us from Evil! The meadow represents the flower of life; the orchard its fruit. The paddock, being reserved for animals, represents life itself.

That is to say, the secret spring of life is found in the place of life, with the result that the horse, who represents ordinary animal life, becomes she divine horse Pegasus. In paragraph 6 we see this spring identified with the phallus, for it is not only a source of water, but highly elastic, while the reference to the seasons alludes to the well-known lines of the late Lord Tennyson: In the Spring a young man's fancy lightly turns to thoughts of love.

In paragraph 7 the place of life, the universe of animal souls, is identified with the toad, which "Ugly and venomous. Wears yet a precious jewel in his head" — Romeo and Juliet — this jewel being the divine spark in man, and indeed in all that "lives and moves and lias its being.

Fifteen fellow-craftsmen out of work! Three Master Masons out of work! This is the Report of the Sojourners: 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 tt is an inadequate solution of the Great Problem. S is identified with the Yoni, for all the symbols connected with it in this place are feminine, but N 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.

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: I must have money to get to America. O Mage! O my darling!

Aleister Crowley

Slash the Breaks on thine arm with a pole-axe! 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 she Child of Chokitiah 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 noi 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 jor ii afterwards. The last pa, ph indict ' the y cautions i be taken to avoid this. The number 90 is the lasl paragraph is no! The pole-axe is recommended instead if 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.

For forgery let him suffer Penal Servitude for Seven Years; or at least let him do Pranayama all the way home — home? The "twins" in the title are those mentioned in paragraph 5. In paragraph 4 is the gist of the chapter, Laylah being again introduced, as in Chapters 28, 29, 49 and 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 "Malktilh is in Kelher, and Kether in Malkuth": 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. The Rose uncrucified droppeth its petals; without the Rose the Cross is a dry stick. This chapter is an apology for lire universe. Paragraphs 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.

See Liber Legis I, , 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. 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? Men think it laughter — ha! There is nothing moveable 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: 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!

In iiiis chapter the author, in a sort of raging eloquence, bewails his impotence to express himself, or to induce others to follow him to the light.

In paragraph I 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 express an anguish to which that of Gethsemane and Golgotha must appeal' 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 he taken as symbolical of Yon i and Lingam. 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. 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. The crab and the lobster are higher types of crustacae than the crayfish. The chapter is a short essay in poetic form on Determinism.

The sufferer from toothache does not agree with Doctor Pangloss, that "all is for the best in the best of all possible worlds.

Vir-tus has become "virture. 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!

The number of the chapter may refer to the letter Samech D , Temperence, in the Tarot. In paragraph I 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: Sex is a sacrament.

The word virtus means "the quality of manhood. In paragraph 3, however, we see the penalty of conservatism; children must be weaned. In the last paragraph we reach the sublime mystic doctrine that whatever you have must he abandoned. Obviously, that which differentiates your consciousness from the absolute is part of the content of that consciousness, NOTE 27 Chapter so called because Amforlas was wounded by his own spear, the spear that had made him king.

For I owe "I" aye to Nibbana's Oe. The "fool" is tl A fool's knot is a kind of knot which, although it lias the appearance of 11 knot, is not really a knot, but pulls out immediately.

I'ttrcn;raph i calls upon the hoc! Paragraph 2 shows the Lingam and Yoni as. This idea, "I must give up", I owe, is naturally completed by I pay.

Disinformation - Book of Lies

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, irus does not; or, if it does so, breeds, according to In, i I , ition a Messiah.

Death implies resurri e lion: While you have either a credit or a debit, you are still in account with the universe. Tralcr T. Bagh-i-Muattar for all this symbolism. He standeth before the Altar of the Universe at Sunset, when Earth-life fades. He prays unto, and give homage to, Ra-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 in the Flame of his Prayer, and born again — the Phoenix! NOTE 33 Twig? Also the Phoenix fakes twigs to kindle the fire in which it hums itself.

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? Sold her bed to lie upon straw. Was not she a silly slut To sell her bed to lie upon dirt?

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 Coagtila. Its pinnacle is not to be consoled! I turned upon my friend, and, breaking bounds, Borrowed a trifle of two hundred pounds. The moral of the chapter is thai one wants liberty, although one may not wish to exercise if: As a great poet has expressed it: 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. 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. The "moon-pool of silver" is the Path of Gimel, leading from Tiphareth to Kether; the "flames ofviolef are the Ajna- Chakkra; the lily itself is Kether, the lotus of the Sahasrara.

God is One. The chapter recurs to the subject of Laylah, whom the author exalts above God, in continuation of the reasonings given in Chapter 56 and She is identified with N.

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! Yon 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 Uisl paragraph will only be understood by Masters of the Temple.

I have my choice of place and service; the babble of the apes will begin soon enough. 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. 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.

The author laments the failure of his mission to mankind, but comforts himself with the following reflections: 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 deseeding tongue of grade; the Blue Triangle is the ascending tongue of prayer.

And behold is not that Word equal to Cheth, that is Cancer, whose Sigil is 25? This Work also eats up itself, accomplishes its own end, nourishes the worker, leaves no seed, is perfect in itself.

Little children, love one another! The chapter alludes to Levi's drawing of the Hexagram. 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 hexagram this is reversed; the descending red triangle is that of Horus, a sign specially revealed by him personally, at the Equinox of the Gods. It is the flame descending 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: In the interlocking is indicated the completion of the work. Paragraph 4 explains in lightly difj , 'in 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 this chapter. The remaining paragraphs conclude the Gallic symbolism. Therefore do all adore him; the more they detest him the more do they adore him. To Him let us offer our babes! Around Him let us dance in the mad moonlight!

Skip, witches! Hop, toads! Take your pleasure! The chapter refers to the Witches' Sabbath, the description ]f which in Pay i night loulcl I , fully read before studying this chapter. All the allusions will then be obvious, save those which we proceed to note. Sanhedrim, a body of 70 men. An Eye. Eye in Hebrew is Oin, The "gnarled oak" and the "glacier torrent" refer to the confessions made by many witches.

In 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. For mind, for body, for mind and body alike — alike! 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.

Aim a Mater.The chapter refers to the Witches' Sabbath, the description ]f which in Pay i night loulcl I , fully read before studying this chapter. Others next wept. The crab and the lobster are higher types of crustacae than the crayfish. Perfectly unconscious, perfectly indifferent, it obeys the laws of Cohesion and of Gravitation. Liber will explain most of the allusions in this chapter.

This also must be destroyed before thou enterest into The Silence.