lib_0333

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conception already postulated as beyond IT. The suggestion is, that there
may be something falsely described as silence, to represent absence-of-
conception beyond that negative.
It would be possible to interpret this chapter in its entirety as an
adverse criticism of metaphysics as such, and this is doubtless one of its
many sub-meanings.
159
77
KEFALH OZ
THE SUBLIME AND SUPREME SEPTENARY IN
ITS MATURE MAGICAL MANIFESTATION
THROUGH MATTER: AS IT IS WRITTEN: AN
HE-GOAT ALSO.
Laylah.
160
L. A. L. Y. A. H.
161
162
COMMENTARY (OZ)
77 is the number of Laylah (LAILAH), to whom this chapter
is wholly devoted.
The first section of the title is an analysis of 77 considered
as a mystic number.
7, the septenary; 11, the magical number; 77, the mani-
festation, therefore, of the septenary.
Through matter, because 77 is written in Hebrew Ayin
Zayin (OZ), an He-Goat, the symbol of matter, Capricornus,
the Devil of the Tarot; which is the picture of the Goat of the
Sabbath upon an altar, worshipped by two other devils, male
and female.
As will be seen from the photogravure inserted opposite this
chapter, Laylah is herself not devoid of Devil , but, as she
habitually remarks, on being addressed in terms implying this
fact, It s nice to be a devil when you're one like me.
The text need no comment, but it will be noticed that it is
much shorter that the title.
Now, the Devil of the Tarot is the Phallus, the Redeemer,
and Laylah symbolises redemption to Frater P. The number
77, also, interpreted as in the title, is the redeeming force.
The ratio of the length of title and text is the key to the true
meaning of the chapter, which is, that Redemption is really as
simple as it appears complex, that the names (or veils) of truth
are obscure and many, the Truth itself plain and one; but that
the latter must be reached through the former. This chapter is
therefore an apology, were one needed, for the Book of Lies
itself. In these few simple words, it explains the necessity of
the book, and offers it humbly, yet with confidence as a
means of redemption to the world of sorrowing men.
The name with full-stops: L.A.Y.L.A.H. represents an
analysis of the name, which may be left to the ingenium of the
advanced practicus (see photograph).
163
78
KEFALH OH
WHEEL AND WOA!
The Great Wheel of Samsara.
The Wheel of the Law [Dhamma].
The Wheel of the Taro.
The Wheel of the Heavens.
The Wheel of Life.
All these Wheels be one; yet of all these the Wheel of
the TARO alone avails thee consciously.
Meditate long and broad and deep, O man, upon this
Wheel, revolving it in thy mind
Be this thy task, to see how each card springs
necessarily from each other card, even in due
order from The Fool unto The Ten of Coins.
Then, when thou know st the Wheel of Destiny
complete, mayst thou perceive THAT Will which
moved it first. [There is no first or last.}
And lo! thou art past through the Abyss.
164
COMMENTARY (OH)
The number of this chapter is that of the cards of the Tarot.
The title of this chapter is a pun of the phrase weal and
woe. It means motion and rest. The moral is the
conventional mystic one; stop thought at its source!
Five wheels are mentioned in this chapter; all but the third
refer to the universe as it is; but the wheel of the Tarot is not
only this, but represents equally the Magickal Path.
This practice is therefore given by Frater P. to his pupils;
to treat the sequence of the cards as cause and effect. Thence,
to discover the cause behind all causes. Success in this
practice qualifies for the grade of Master of the Temple.
In the penultimate paragraph the bracketed passage
reminds the student that the universe is not to be contemplated
as a phenomenon in time.
165
79
KEFALH OQ
THE BAL BULLIER
Some men look into their minds into their memories,
and find naught but pain and shame.
These then proclaim The Good Law unto mankind.
These preach renunciation, virtue , cowardice in
every form.
These whine eternally.
Smug, toothless, hairless Coote, debauch-emascu-
lated Buddha, come ye to me? I have a trick to
make you silent, O ye foamers-at-the mouth!
Nature is wasteful; but how well She can afford it!
Nature is false; but I m a bit of a liar myself.
Nature is useless; but then how beautiful she is!
Nature is cruel; but I too am a Sadist.
The game goes on; it y have been too rough for
Buddha, but it s (if anything) too dull for me.
Viens, beau n�gre! Donne-moi tes levres encore!
166
COMMENTARY (OQ)
The title of this chapter is a place frequented by Frater P.
until it became respectable.
The chapter is a rebuke to those who can see nothing but
sorrow and evil in the universe.
The Buddhist analysis may be true, but not for men of
courage. The plea that love is sorrow , because its ecstasies
are only transitory, is contemptible.
Paragraph 5. Coote is a blackmailer exposed by The
Equinox. The end of the paragraph refers to Catullus, his
famous epigram about the youth who turned his uncle into
Harpocrates. It is a subtle way for Frater P. to insist upon his
virility, since otherwise he could not employ the remedy.
The last paragraph is a quotation. In Paris, Negroes are
much sought after by sportive ladies. This is therefore
presumably intended to assert that even women may enjoy life
sometimes.
The word Sadist is taken from the famous Marquis de
Sade, who gave supreme literary form to the joys of torture.
167
80
KEFALH P
BLACKTHORN
The price of existence is eternal warfare.39
Speaking as an Irishman, I prefer to say: The price of
eternal warfare is existence.
And melancholy as existence is, the price is well
worth paying.
Is there is a Government? then I m agin it! To Hell
with the bloody English!
O FRATER PERDURABO, how unworthy are these
sentiments!
D ye want a clip on the jaw? 40
168
COMMENTARY (P)
Frater P. continues the subject of Chapter 79.
He pictures himself as a vigorous, reckless, almost rowdy
Irishman. He is no thin-lipped prude, to seek salvation in
unmanly self-abnegation; no Creeping Jesus, to slink through
existence to the tune of the Dead March in Saul; no
Cremerian Callus to warehouse his semen in his cerebellum. [ Pobierz całość w formacie PDF ]

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