Diary of a Drug Fiend
Page 70
There is a certain universality and adaptability among its secret power. The chapter is taken from Rudyard Kipling’s Just So Stories.
The Master urges his disciples to a certain holy stealth, a concealment of the real purpose of their lives; in this way making the best of both worlds. This counsels a course of action hardly distinguishable from hypocrisy; but the distinction is obvious to any clear thinker, though not altogether so the Frater P.
20
ΚΕΦΑΛΗ Κ
SAMPSON
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!
COMMENTARY (Κ)
Samson, the Hebrew Hercules, is said in the legend to have pulled down the walls of a music-hall where he was engaged, “to make sport for the Philistines”, destroying them and himself. Milton founds a poem on this fable.
The first paragraph is a corollary of Newton’s First Law of Motion. The key to infinite power is to reach the Bornless Beyond.
21
ΚΕΦΑΛΗ ΚΑ
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.
COMMENTARY (ΚΑ)
The 21st key of the Tarot is called “The Universe”, and refers to the letter Tau, the Phallus in manifestation; hence the title, “The Blind Webster”.
The universe is conceived as Buddhists, on the one hand, and Rationalists, on the other, would have us do; fatal, and without intelligence. Even so, it may be delightful to the creator.
The moral of this chapter is, therefore, an exposition of the last paragraph of Chapter 18.
It is the critical spirit which is the Devil, and gives rise to the appearance of evil.
22
ΚΕΦΑΛΗ ΚΒ
THE DESPOT
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.
COMMENTARY (ΚΒ)
Comment would only mar the supreme simplicity of this chapter.
23
ΚΕΦΑΛΗ ΚΓ
SKIDOO
What man is at ease in his Inn?
Get out.
Wide is the world and cold.
Get out.
Thou hast become an in-itiate.
Get out.
But thou canst not get out by the way thou camest in.
The Way out is THE WAY.
Get out.
For OUT is Love and Wisdom and Power.12
Get OUT.
If thou hast T already, first get UT.13
Then get O.
And so at last get OUT.
COMMENTARY (ΚΓ)
Both “23” and “Skidoo” are American words meaning “Get out”. This chapter describes the Great Work under the figure of a man ridding himself of all his accidents.
He first leaves the life of comfort; then the world at large; and, lastly, even the initiates.
In the fourth section is shown that there is no return for one that has started on this path.
The word OUT is then analysed, and treated as a noun.
Besides the explanation in the note, O is the Yoni; T, the Lingam; and U, the Hierophant; the 5th card of the Tarot, the Pentagram. It is thus practically identical with IAO.
The rest of the chapter is clear, for the note.
NOTE
(12) O =
, “The Devil of the Sabbath”. U = 8, the Hierophant or Redeemer. T = Strength, the Lion.
(13) T, manhood, the sign of the cross or phallus. UT, the Holy Guardian Angel; UT, the first syllable of Udgita, see the Upanishads. O, Nothing or Nuit.
24
ΚΕΦΑΛΗ ΚΔ
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.
COMMENTARY (ΚΔ)
The Hawk is the symbol of sight; the Blindworm, of blindness. Those who are under the dominion of reason are called blind.
In the last paragraph is reasserted the doctrine of Chapters 1, 8, 16 and 18.
For the meaning of the word hriliu consult Liber 418.
25
ΚΕΦΑΛΗ ΚΕ
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.
COMMENTARY (ΚΕ)
25 is the square of 5, and the Pentagram has the red colour of Geburah.
The chapter is a new and more elaborate version of the Banishing Ritual of the Pentagram.
It would be improper to comment further upon an official ritual of the A∴A∴
NOTE
(14) The secret sense of these words is to be sought in the numeration thereof.
26
ΚΕΦΑΛΗ Κϝ
THE EL
EPHANT 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!
COMMENTARY (Κϝ)
The title of the chapter refers to the Hindu legend.
The first paragraph should be read in connection with our previous remarks upon the number 91.
The number of the chapter, 26, is that of Tetragrammaton, the manifest creator, Jehovah.
He is called the Second in relation to that which is above the Abyss, comprehended under the title of the First.
But the vulgarians conceive of nothing beyond the creator, and therefore call him The First.
He is really the Fourth, being in Chesed, and of course his nature is fourfold. 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 the hexagram, the universe enclosed in the law of Lingam-Yoni.
The penultimate paragraph shows the redemption of the universe by this law.
The figure 10, like the work IO, again suggest Lingam-Yoni, besides the exclamation given in the text.
The last paragraph curses the universe thus unredeemed.
The eleven initial A’s in the last sentence are Magick Pentagrams, emphasising this curse.
NOTE
(15) In nature the Tortoise has 6 members at angles of 60°.
27
ΚΕΦΑΛΗ ΚΖ
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 (ΚΖ)
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
ΚΕΦΑΛΗ ΚΗ
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 Alway Yieldeth: Love Alway Hardeneth.
. . . . . . . . . . May be: I write it but to write Her name.
COMMENTARY (ΚΗ)
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
ΚΕΦΑΛΗ ΚΘ
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 (ΚΘ)
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
ΚΕΦΑΛΗ Λ
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 (Λ)
This chapter is to be 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
ΚΕΦΑΛΗ ΛΑ
THE GAROTTE
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.
COMMENTARY (ΛΑ)
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
ΚΕΦΑΛΗ ΛΒ
THE MOUNTAINEER
Consciousness is a symptom of disease.
<
br /> 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 (ΛΒ)
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
ΚΕΦΑΛΗ ΛΓ
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.