220A3-5.ASC 67. Beyond the one, how shall he pass on? What is this One, which is in every

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220A3-5.ASC 67. Beyond the one, how shall he pass on? What is this One, which is in every place the Centre of All? Indeed the logic-girders of our souls need lightening, if we would win to freedom of such Truth as this! Now in the `stones of precious water' the Light leapt clear indeed, but they were not themselves that Light. This sphere of the One is indeed Ra-Hoor-Khuit; is not our Crowned and Conquering Child the source of Light? Nay, he is finite form of Unity, child of two married infinities; and in this last ordeal the aspirant must go beyond even his Star, finding therein the core thereof Hadit, and losing it also in the Body of Nuith. Here is no Path that he may tread, for all is equally everywhere; nor is there any sphere to attain, for measure is now no more. There are no words to make known the Way; this only is said, that to him that hath passed through this fourth ordeal this Book is as `ultimate sparks'. Now more do they reflect or transmit the Light; they themselves are the original, the not- to-be-analysed Light, of the `intimate fire' of Hadit! He shall see the Book as it is, as a shower of the Seed of the Stars! 68. To all; i.e. to Pan; or to Al. The sudden degradation of the style and the subject, the petulance of the point of view; what should these things intend? It sounds as though the scribe had protested violently in his mind against the chapter, and was especially aggrieved at the first paragraph of this verse, which, taken at its face value, promises a phenomenon impossible in literature. The second phrase may then be a contemptuous slap at the scribe who was perhaps thinking `Well, it seems otherwise to me, for one!' and the hit was a bull's eye; for I was a mere liar when I thought it. I was so enraged at having engaged myself on such an adventure, so hated `the hand and the pen' which I pledged to transcribe sentiments so repugnant to mine, such a jargon of absurdities and vulgarities as seemed to me displayed in many parts of this third chapter, that I would have gone to almost any length, short of deliberate breach of my thoughtless promise to my wife to see it through, to discredit the Book. I did deface my diaries with senseless additions; I did carry out my orders in such a way as to ensure failure, I did lose the Manuscript more or less purposely. I did threaten to publish the Book `to get rid of it'; and at this verse I was one of the `mere liars'. For its Beauty already constrained even the world- infected man, the nigh-disillusioned poet, the clinker-clogged lover, the recusant mystic. And, as I know now, the thought that all these things were myself was a lie. Yet the Liar was at pains to lie to itself! Why did it so? It knew that one day this Book would shine out and dissolve it; it feared and hated the Book; and, gnashing its teeth, aware falsely, and denied the Beauty that bound it. As for my true Self, silent abiding its hour, is not this Book to it the very incarnation of Beauty? What is Beauty but the perfect expression of one's own Truth? And is not this Book the Word of Aiwaz, and is not He mine Holy Guardian Angel, the master of my Silent Self, His virgin bride on whom His love hath wrought the mystery of Identity? 69. My memory tells me that the word `there' was not emphasized. Read, then, `there is' as the French `Il lY A'; it is simple and apparently detached statement. It was spoken casually, carelessly, as if a quite unimportant point had been forgotten, and now mentioned as a concession to my weakness. 70. It is important to observe that He claims to be both Horus and Harpocrates; and this two-in-one is a Unity combining Tao and Teh, Matter & Motion, Being & Form. This is natural, for in Him must exist the Root of the Dyad. `my nemyss' (better spelt `nemmes') is the regular head- dress of a God. It is a close cap, but with wings behind the ears which end in lappets that fall in front of the shoulders. It is gathered at the nape of the neck into a cylindrical `pigtail'. I think the shape is meant to suggest the Royal Uracus serpent. It `shrouds the night-blue sky' because the actual light shed by the God when he is invoked is of this colour. It may also mean that he conceals Nuith. The Hawk's Head symbolizes keen sight, swift action, courage and mobility. 71. This is a clear statement as to the War which was to come, and did come, in 1914 E.V. I now (An XIX in ) no longer agree with the above paragraph. I think `the pillars of the world' mean `the Pillars of Hercules' -- about the Straits of Gibraltar. And I think the really big war will start there. P.S. an (Sept.8, '37, E.V.) Can `twin warriors' imply a civil war? The Spanish troubles started in S.Spain and Morocco. 72. `The Double Wand of Power' is a curious variant of the common `Wand of Double Power'; the general meaning is `I control alike the Forces of Active and Passive'. `Coph Nia': the original MS. has ---- left incomplete as not having been properly heard. The present text was filled in later in her own hand by the first Scarlet Woman. The Egyptian Gods are usually represented as bearing an Ankh, or sandal-strap, in the left hand, the wand being in the right. This ankh signifies the power to go, characteristic of a god. But apparently Ra Hoor Khuit had an Universe in his left hand, and crushed it so that naught remains. I think this `Universe' is that of monistic metaphysics; in one hand is the `Double Wand', in the other `naught'. This seems to refer to the `none and Two' ontology outlined in previous notes. 73. This might have been done, of course, in several ways. I chose that which seemed most practical. So far I have noticed nothing remarkable. 74. I suspect some deeper and more startling arcanum than the Old Comment indicates; but I have not yet discovered it. An XVI, in . 75. Aum is of course the Sanskrit `Word' familiar to most students. (See Book 4 Part III). Ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the Great Work.


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