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

         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.