QOPHEE BREAK
(this excerpt from an unpublished study by Frater Asar-had-on of Crowley's
"The Book Of Lies" is presented for its suggestive value, and is not to be
taken in any way as an official instruction of O.T.O.; also, in this era of
AIDS the practices it describes may be dangerous to your health, hence caution
and discretion are strongly advised---Editor)
Chapter 69: THE WAY TO SUCCEED---AND THE WAY TO SUCK EGGS!
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 descending tongue of grace; the Blue Triangle is the
ascending tongue of prayer.
This Interchange, the Double Gift of Tongues, the Word of Double Power---
ABRAHADABRA!---is the sign of the GREAT WORK, for the GREAT WORK is
accomplished in Silence. And behold is not that Word equal to Cheth, that is
Cancer, whose Sigil is 69?
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!
Commentary:
The title is a pun to gladden the hearts of lovers of cornball everywhere! It
refers to the two fluids basic to the performance of the Hexagram ritual, seed
(the sperm and seminal fluid) and eggs (the menstrual blood containing pieces
of the expelled ovum). Though this chapter contains much information about the
Hexagram ritual in general it refers specifically to a certain asana of
performance, which may be called (as per line 1) "The Holy Hexagram". This
asana is described in the second and third lines of the chapter; it is formed
by the interlocking of two human beings in such a way as to form a six-pointed
star, the four outer points created by their legs, the two central points
created by the conjunction of each one's head with genitals of the other. An
even more exact configuration is described if we consider that "Man" refers to
the mouths of the yogis, while "God" refers to the erect penis, and "Beast" to
the lubricous vagina. Of course, this is merely an exoteric understanding of
the text. God, Man, and Beast also refer to "psychological" states. The pages
of Ovid are full of examples of the various repressions, compensations, and
metamorphoses to which the human psyche is subject. Among the more relevant to
this topic are the stories of Pasiphae and the bull, Jupiter and Io, Jupiter
and Callisto, and especially Jupiter and Europa. Perhaps the most relevant
exposition of all is found in the classic Greco-Roman novel, "The Golden Ass
of Apuleius". At the initiated level the meanings of these terms are perhaps
best revealed by study of Liber Tzaddi, particularly the "glittering Image in
the place ever golden" and the "Blind Creature of the Slime".
The chapter's next line can be interpreted in many many different ways, but a
few in particular stand out. The two triangles can represent the two partners
in the operation; the descending tongue of the Red (active) partner is
inspired by pure love to lavish attention on the very maw of hell, while the
ascending tongue of the Blue (reactive) partner is inspired by pure adoration
to lavish devotion on the Devil himself (see Boccaccio's "Decameron" - 3rd
Day, 10th Tale). Another interpretation is that the Red triangle is itself the
descending phallus which sheds its "grace" in the form of sperm (which
sacrifice all for their purpose without lust of result), while the Blue
triangle is the ascending cunnus which oozes out its "prayer" in the form of
an egg (which yearns but for completion until it can no longer even hold
itself together). Both these interpretations can be blended if we match the
lusty Red tongue and member of one partner to the worshipful Blue vulva and
tongue of the other. The triangles also describe the different natures of the
mental/spiritual states proper to each of the participants; the physical sexes
of the partners are far less important than their unity of will, which can
only be achieved by a balancing of complementaries. Here it can be useful to
reflect upon the difference between love and adoration, between giving and
taking.
In the next sentence Crowley evokes the single-minded trance states which must
be achieved by the operators if their operation is to work successfully. The
word Abrahadabra is especially important in this context. In Equinox I(5), and
in Liber D, Crowley diagrams the eleven letter Word of Power as a Pentagram
and Hexagram (three variations) and as a Triangle and two Squares, thereby
showing the word's relationship to the Great Work, and to the Tree of Life. He
fails to include in those publications the "true" geometric arrangement of
Abrahadabra, but this present chapter of The Book of Lies provides evidence
that he had discovered it by 1912 c.e. (whether his failure to publish it was
purposeful or not I do not know). Twelve letters are required to create the
pattern of a "classic" hexagram of interlocked triangles. However, the
hexagram of Water, formed by two triangles with their apices interlocked
requires only eleven letters to diagram (this hexagram is also emblematic of a
pyramid viewed from above; this fact, plus the fact that the letter of Water
is Mem, indicates the possibility of linking Abrahadabra with the Word of a
Neophyte, but then that connection is best revealed by Silence - as Mother
always said, "Don't speak with your mouth full!"). When the eleven letters of
Ra-Hoor-Khut's great Word of Power are arranged as a hexagram of Water some
remarkable coincidences occur:
A B R
A H
A
D A
B R A
The diagonal line of five A's divides the other six letters into two
triangular Hebrew words: BRH, to eat; and DBR, to speak. These are the two
main uses of the tongue! The diagonal also connects two of the keys from Liber
Legis III,47 (that is, the "line drawn" and Abrahadabra). The "line drawn"
itself touches exactly eleven letters, making another connection between these
two keys (I will not comment on the fact that the letters touched are an
anagram of "satisfy Beta"). The next sentence of the chapter shows the
connection to the sign of Cancer and to its sigil, which symbol is a stylized
sideview of the "Holy Hexagram" asana (better known as "sixty-nine"), hence
our chapter numeration. It is also interesting to note that 6, the number of
Tiphareth, is solar, while 9, the number of Yesod, is lunar.
The penultimate sentence reveals that operators must entirely consume and
completely absorb the sexual fluids, all while they are fully concentrated on
their object. Only in this way may they achieve complete success. A question
arises here of "communion in both kinds", that is, is not the inevitable
outcome of this act the consumption of only one of the types of sacramental
fluid by each partner, rather than a mixture of the two. This potential
problem can be remedied by a change in position, after mutual orgasm(s), to
bring the tongues of the practitioners into contact and allow the formation of
a complete elixir, which is then mutually absorbed in a prolonged kiss.
Nonetheless, it is well worth experimenting with a pure "communion in one
kind", especially in the early stages of one's workings; this makes for
greater appreciation of both the obvious and the subtle differences between
these two types of communion.
The final sentence of this chapter is a poignant exhortation to each of us to
practice and perfect this ritual. It is also a reminder that, in this aeon of
the Child, Love is the principal weapon in the armories of our Wills!
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