NUIT
Had! The manifestation of Nuit.
1. Compare II. 1, the complement of this verse.
In Nu is Had concealed; by Had is Nu manifested.
Nu being 56 and Had 9, their conjunction results in 65, Adonai, the Holy Guardian Angel. See the Sepher Sephiroth and “The Wake-World” in “Konx Om Pax” for further details on 65.
Note, however, the sixty-five pages of the MS. of Liber Legis.
Or counting NV 56 HAD 10, we get 66, which is Sigma (1 - 11).
Had is further the centre of the Key-Word “Abrahadabra.”
The unveiling of the company of heaven.
2. This book is a new revelation, or unveiling of the holy ones.
Every man and every woman is a star.
3. This should not be understood in the spiritualistic sense. It means that in each person is the sublime starry nature, a consciousness to be attained by the prescribed methods.
[Yet it may mean some real connection between a given person and a given star. Why not? Still, this is not in my knowledge. See Lib. 418.]
Every number is infinite; there is no difference.
4. The limited is a mere mask; the illimitable is the only truth.
Help me, o warrior lord of Thebes, in my unveiling before the Children of men!
5. Nu, to unveil herself, needs a mortal intermediary, in the first instance.
It is to be supposed that Ankh-f-n-khonsu, the warrior lord of Thebes, priest of Men Tu, is in some subtle manner identical with either Aiwass or the Beast.
Be thou Hadit, my secret centre, my heart & my tongue!
6. The recipient of this knowledge is to identify himself with Hadit, and thus fully express the thoughts of her heart in her very language.
Behold! it is revealed by Aiwass the minister of Hoor-paar-kraat.
7. Aiwass—see Introduction. He is 78, Mezla the “influence” from the Highest Crown, and the number of cards in the Tarot, Rota, the all- embracing Wheel.
Hoor-paar-Kraat. See II. 8.
Aiwass is called the minister of Hoor-paar-Kraat, the God of Silence; for his word is the Speech in the Silence.
The Khabs is in the Khu, not the Khu in the Khabs.
8. Here begins the text.
Khabs is the secret Light or L.V.X.; the Khu is the magical entity of a man.
I find later (Sun in Virgo, An VII.) that Khabs means star. In which case “cf. v.” 3.
The doctrine here taught is that the Light is innermost, essential man. Intra (not Extra)
Nobis Regnum Dei.
Worship then the Khabs, and behold my light shed over you!
9. That Khabs is declared to be the light of Nu. It being worshipped in the centre, the light also fills the circumference, so that all is light.
Let my servants be few & secret: they shall rule the many & the known.
10. This is the rule of Thelema, that its adepts shall be invisible rulers.
This, it may be remarked, has always been the case.
These are fools that men adore; both their Gods & their men are fools.
11. “The many and the known,” both among Gods and men, are revered; this is folly.
Come forth, o children, under the stars, & take your fill of love!
12. The Key of the worship of Nu. The uniting of consciousness with infinite space by the exercise of love, pastoral or pagan love. But “vide infra.”
I am above you and in you. My ecstasy is in yours. My joy is to see your joy.
13. This doctrine implies some mystic bond which I imagine is only to be understood by experience; this human ecstasy and that divine ecstasy interact.
A similar doctrine is to be found in the Bhagavad Gita.
Above, the gemmèd azure is
The naked splendour of Nuit;
She bends in ecstasy to kiss
The secret ardours of Hadit.
The wingèd globe, the starry blue,
Are mine, O Ankh-af-na-khonsu!
14. This verse is a direct translation of the first section of the stele. It conceals a certain secret ritual, of the highest rank, connected with the two previous verses.
Now ye shall know that the chosen priest & apostle of infinite space is the prince-priest the Beast; and in his woman called the Scarlet Woman is all power given. They shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men.
15. The authority of the Beast rests upon this verse; but it is to be taken in conjunction with certain later verses which I shall leave to the research of students to interpret. I am inclined, however, to believe that “the Beast” and “the Scarlet Woman” do not denote persons, but are titles of office, that of Hierophant and High Priestess (ו and ג), else it would be difficult to understand the next verse.
For he is ever a sun, and she a moon. But to him is the winged secret flame, and to her the stooping starlight.
16. In II. 16 we find that Had is to be taken as 11 (see II. 16, comment). Then Hadit = 421, Nuit = 466.
421 - 3 (the moon) = 418.
466 + 200 (the sun) = 666.
These are the two great numbers of the Qabalistic system that enabled me to interpret the signs leading to this revelation.
The winged secret flame is Hadit; the stooping starlight is Nuit; these are their true natures, and their functions in the supreme ritual referred to above.
But ye are not so chosen.
17. “Ye” refers to the other worshippers of Nuit, who must seek out their own election.
Burn upon their brows, o splendrous serpent!
18. The serpent is the symbol of divinity and royalty. It is also a symbol of Hadit, invoked upon them.
O azure-lidded woman, bend upon them!
19. Nuit herself will overshadow them.
The key of the rituals is in the secret word which I have given unto him.
20. This word is perhaps Abrahadabra, the sacred word of 11 letters.
With the God & the Adorer I am nothing: they do not see me. They are as upon the earth; I am Heaven, and there is no other God than me, and my lord Hadit.
21. Refers to the actual picture on the stele. Nuit is a conception immeasurably beyond all men have ever thought of the Divine. Thus she is not the mere star-goddess, but a far higher thing, dimly veiled by the unutterable glory. This knowledge is only to be attained by adepts; the outer cannot reach to it.
Now, therefore, I am known to ye by my name Nuit, and to him by a secret name which I will give him when at last he knoweth me. Since I am Infinite Space, and the Infinite Stars thereof, do ye also thus. Bind nothing! Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt.
22. A promise—not yet fulfilled. [Since (Sun in Sagittarius, An V.) fulfilled.]
A charge to destroy the faculty of discriminating between illusions.
But whoso availeth in this, let him be the chief of all!
23. The chief, then, is he who has destroyed this sense of duality.
I am Nuit, and my word is six and fifty.
24. Nu נו = 6 + 50 = 56.
Divide, add, multiply, and understand.
25. Dividing 6/50 = 0.12.
0 the circumference, Nuit.
. the centre, Hadit.
1 the Unity proceeding, Ra-Hoor-Khuit.
2 = the Coptic H, whose shape closely resembles the Arabic figure 2, the Breath of Life, inspired and expired. Human consciousness. Thoth.
Adding 50 + 6 = 56, Nu, and concentrating 5 + 6 = 11, Abrahadabra, etc.
Multiplying 50 x 6 = 300, ש and Ruach Elohim, the Holy Spirit.
I am inclined to believe that there is a further mystery concealed in this verse; possibly those of 418 and 666 again.
Then saith the prophet and slave of the beauteous one: Who am I, and what shall be the sign? So she answered him, bending down, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth, & her lithe body arched for love, and her soft feet not hurting the little flowers: Thou knowest! And the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body.
26. The prophet demanding a sign of his mission, it is promised: a Samadhi upon the Infinite.
This promise was later fulfilled—see “The Temple of Solomon the King,” which proposes to deal with the matter in its due season.
Then the priest answered & said unto the Queen of Space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: O Nuit, continuous one of Heaven, let it be ever thus; that men speak not of Thee as One but as None; and let them speak not of thee at all, since thou art continuous!
27-31. Here is a profound philosophical dogma, in a sense possibly an explanation and illumination of the propositions in “Berashith.”
The dyad (or universe) is created with little pain in order to make the bliss of dissolution possible. Thus the pain of life may be atoned for by the bliss of death.
This delight is, however, only for the chosen servants of Nu. Outsiders may be looked on much as the Cartesians looked on animals.
None, breathed the light, faint & færy, of the stars, and two.
27-31. Here is a profound philosophical dogma, in a sense possibly an explanation and illumination of the propositions in “Berashith.”
The dyad (or universe) is created with little pain in order to make the bliss of dissolution possible. Thus the pain of life may be atoned for by the bliss of death.
This delight is, however, only for the chosen servants of Nu. Outsiders may be looked on much as the Cartesians looked on animals.
For I am divided for love’s sake, for the chance of union.
27-31. Here is a profound philosophical dogma, in a sense possibly an explanation and illumination of the propositions in “Berashith.”
The dyad (or universe) is created with little pain in order to make the bliss of dissolution possible. Thus the pain of life may be atoned for by the bliss of death.
This delight is, however, only for the chosen servants of Nu. Outsiders may be looked on much as the Cartesians looked on animals.
This is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all.
27-31. Here is a profound philosophical dogma, in a sense possibly an explanation and illumination of the propositions in “Berashith.”
The dyad (or universe) is created with little pain in order to make the bliss of dissolution possible. Thus the pain of life may be atoned for by the bliss of death.
This delight is, however, only for the chosen servants of Nu. Outsiders may be looked on much as the Cartesians looked on animals.
For these fools of men and their woes care not thou at all! They feel little; what is, is balanced by weak joys; but ye are my chosen ones.
27-31. Here is a profound philosophical dogma, in a sense possibly an explanation and illumination of the propositions in “Berashith.”
The dyad (or universe) is created with little pain in order to make the bliss of dissolution possible. Thus the pain of life may be atoned for by the bliss of death.
This delight is, however, only for the chosen servants of Nu. Outsiders may be looked on much as the Cartesians looked on animals.
Obey my prophet! follow out the ordeals of my knowledge! seek me only! Then the joys of my love will redeem ye from all pain. This is so: I swear it by the vault of my body; by my sacred heart and tongue; by all I can give, by all I desire of ye all.
32. The rule and purpose of the Order: the promise of Nuit to her chosen.
Then the priest fell into a deep trance or swoon, & said unto the Queen of Heaven; Write unto us the ordeals; write unto us the rituals; write unto us the law!
33. The prophet then demanded instruction: ordeals, rituals, law.
But she said: the ordeals I write not: the rituals shall be half known and half concealed: the Law is for all.
34. The first demand is refused, or, it may be, is to be communicated by another means than writing.
[It has since been communicated.]
The second is partially granted; or, if fully granted, is not to be made wholly public.
The third is granted unconditionally.
This that thou writest is the threefold book of Law.
35. Definition of this book.
My scribe Ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of Ra-Hoor-Khu-it.
36. The first strict charge not to tamper with a single letter of this book.
The comment is to be written “by the wisdom of Ra-Hoor-Khuit,” “i.e.” by open, not by initiated wisdom.
Also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach.
37. An entirely new system of magic is to be learnt and taught, as is now being done.
He must teach; but he may make severe the ordeals.
38. The usual charge in a work of this kind. Every man has a right to attain; but it is equally the duty of the adept to see that he duly earns his reward, and to test and train his capacity and strength.
The word of the Law is Θελημα.
39. Compare Rabelais. Also it may be translated, “Let Will and Action be in harmony.”
But Θελημα also means Will in the higher sense of Magical One-pointedness, and in the sense used by Schopenhauer and Fichte.
I suggest —
The the essential את, Azoth, etc., = Θε.
Word Chokmah, Thoth, the Logos, the Second Emanation.
of the Partitive, Binah the Great Mother.
the Chesed, the paternal power, reflection of the "The" above.
Law Geburah, the stern restriction.
is Tiphereth, visible existence, the balanced harmony of the worlds.
Θελημα The idea embracing all this sentence in a word.
Or —
Θ the = ט the Lion, "Thou shalt unite all these symbols into the form of a Lion." ε Word = ה the letter of Breath, the Logos. λ of = ל Libra the Equilibrium. η the = ח 418, Abrahadabra. μ Law = מ the Hanged Man, or Redeemer. α is = א the 0 (zero, Nuit, which is Existence). Θελημα the sum of all.
Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole of the Law.
40. Θε, the Hermit, י invisible, yet illuminating. The A ∴ A ∴
λη, the Lover, ז visible as is the lightning flash. The College of Adepts.
… μα, the Man of Earth, פ the Blasted Tower. The 3 Keys add up to 31 = לא Not and אל God. Thus is the whole of
Θελημα equivalent to Nuit, the all-embracing.
See the Tarot Trumps for further study of these grades.
Θε = 14, the Pentagram, rule of Spirit over ordered Matter. Strength and Authority (ט and ה) and secretly 1 + 4 = 5, the Hierophant ו. V. Also: Leo Aries, the Lion and the Ram. “Cf.” Isaiah. It is a “millennial” state.
λη = 38, the Key-word Abrahadabra, 418, divided by the number of its letter, 11. Justice or Balance and the Charioteer or Mastery. A state of progress; the church militant.
μα = 41, the Inverted Pentagram, matter dominating spirit. The Hanged Man and the Fool. The condition of those who are not adepts.
“Do what thou wilt” need not only be interpreted as licence or even as liberty. It may for example be taken to mean Do what thou (Ateh) wilt; and Ateh is 406 = תאו = T, the sign of the cross. The passage might then be read as a charge to self-sacrifice or equilibrium.
I only put forward this suggestion to exhibit the profundity of thought required to deal even with so plain a passage.
All the meanings are true, if only the interpreter be illuminated; but if not, they are all false, even as he is false.
The word of Sin is Restriction. O man! refuse not thy wife, if she will! O lover, if thou wilt, depart! There is no bond that can unite the divided but love: all else is a curse. Accursèd! Accursèd be it to the æons! Hell.
41, 42. Interference with the will of another is the great sin, for it predicates the existence of another. In this duality sorrow consists. I think that possibly the higher meaning is still attributed to “will.”
Let it be that state of manyhood bound and loathing. So with thy all; thou hast no right but to do thy will.
41, 42. Interference with the will of another is the great sin, for it predicates the existence of another. In this duality sorrow consists. I think that possibly the higher meaning is still attributed to “will.”
Do that, and no other shall say nay.
43. “No other” shall say “nay” may mean —
No-other (= Nuit) shall pronounce the word No, uniting the aspirant with Herself by denying and so destroying that which he is.
For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect.
44. Recommends “non-attachment.” Students will understand how in meditation the mind which attaches itself to hope of success is just as bound as if it were to attach itself to some base material idea. It is a bond; and the aim is freedom.
I recommend serious study of the word “unassuaged” which appears not very intelligible.
The Perfect and the Perfect are one Perfect and not two; nay, are none!
45. Perhaps means that adding perfection to perfection results in the unity and ultimately the Negativity.
But I think there is much more than this.
Nothing is a secret key of this law. Sixty-one the Jews call it; I call it eight, eighty, four hundred & eighteen.
46. 61 = אין. But the True Nothing of Nuit is 8, 80, 418. Now 8 is ח, which spelt fully is 418 – חית. And 418 is Abrahadabra, the word of Ra-Hoor-Khuit. Now 80 is פ, the letter of Ra-Hoor-Khuit. [Qy. this.]
But they have the half: unite by thine art so that all disappear.
47. Let us, however, add the Jewish half 61.
8 + 80 + 418 = 506. “Cf.” verses 24, 25.
506 + 61 = 567 = 27 x 21 =?
But writing 506 qabalistically backwards we get
605, and 605 + 61 = 666.
666 = 6 x 111, and 111 = א = 0 in Taro
= 1 + 2 + … + 36, the sum of the numbers in the Magic Square of
Sol.
= the Number of the Beast
Or, taking the keys of 8, 80, 418, we get vii., xvi., vii., adding to 30.
30 + 61 = 91 = אמנ, Amen.
This may unite Nuit with Amon the negative and concealed. Yet to my mind she is the greater conception, that of which Amoun is but a reflection.
My prophet is a fool with his one, one, one; are not they the Ox, and none by the Book?
48. See above for 111. “My prophet is a fool,” “i.e.” my prophet has the highest of all grades, since the Fool is א.
I note later (An V., Sun. in Aquarius) that “v.” 48 means that all disappears when 61 + 8, 80, 418 are reduced to 1. And this may indicate some practical mystic method of annihilation. I am sure (Sun in Libra, An VII.) that this is by no means the perfect solution of these marvellous verses.
Abrogate are all rituals, all ordeals, all words and signs. Ra-Hoor-Khuit hath taken his seat in the East at the Equinox of the Gods; and let Asar be with Isa, who also are one. But they are not of me. Let Asar be the adorant, Isa the sufferer; Hoor in his secret name and splendour is the Lord initiating.
49. Declares a New System of Magic and initiation. Asar—Isa—is now the Candidate, not the Hierophant. Hoor—see Cap. III.—is the Initiator.
There is a word to say about the Hierophantic task. Behold! there are three ordeals in one, and it may be given in three ways. The gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. Thus ye have star & star, system & system; let not one know well the other!
50. Our system of initiation is to be triune.
For the outer, tests of labour, pain, etc.
For the inner, intellectual tests.
For the elect of the A ∴ A ∴, spiritual tests.
Further, the Order is not to hold lodges, but to have a chain-system.
There are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli & jasper are there; and all rare scents; jasmine & rose, and the emblems of death. Let him enter in turn or at once the four gates; let him stand on the floor of the palace. Will he not sink? Amn. Ho! warrior, if thy servant sink? But there are means and means. Be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! Also, take your fill and will of love as ye will, when, where and with whom ye will! But always unto me.
51. The candidate will be brought through his ordeals in divers ways.
The Order is to be of freemen and nobles.
If this be not aright; if ye confound the space-marks, saying: They are one; or saying, They are many; if the ritual be not ever unto me: then expect the direful judgments of Ra Hoor Khuit!
52. But distinctions must not be made before Nuit, either intellectually, morally, or personally.
Metaphysics, too, is intellectual bondage; avoid it!
Otherwise one falls back to the Law of Hoor from the perfect emancipation of Nuit. This is a great mystery, only to be understood by those who have fully attained Nuit and her secret Initiation.
This shall regenerate the world, the little world my sister, my heart & my tongue, unto whom I send this kiss. Also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. But ecstasy be thine and joy of earth: ever To me! To me!
53. The prophet is retained as the link with the lower.
Again the word “assuage” used in a sense unintelligible to me.
Change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein.
54, 55, 56 to the word “child.”
A prophecy, not yet (May 1909 O.S.) fulfilled, so far as I know. I take it in its obvious sense.
The child of thy bowels, he shall behold them.
54, 55, 56 to the word “child.”
A prophecy, not yet (May 1909 O.S.) fulfilled, so far as I know. I take it in its obvious sense.
Expect him not from the East, nor from the West; for from no expected house cometh that child. Aum! All words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. But thou hast all in the clear light, and some, though not all, in the dark.
54, 55, 56 to the word “child.”
A prophecy, not yet (May 1909 O.S.) fulfilled, so far as I know. I take it in its obvious sense.
56 from the word “Aum.”
All religions have some truth.
We possess all intellectual truth, and some, not all, mystic truth.
Invoke me under my stars! Love is the law, love under will. Nor let the fools mistake love; for there are love and love. There is the dove, and there is the serpent. Choose ye well! He, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the House of God.
All these old letters of my Book are aright; but צ is not the Star. This also is secret: my prophet shall reveal it to the wise.
57. Invoke me,—etc.—I take literally. See Liber NV for this ritual.
Love under will—no casual pagan love; nor love under fear, as the Christians do. But love magically directed, and used as a spiritual formula.
The fools (not here implying א fools, for III., 57 says, All fools despise) may mistake.
This love, then, should be the serpent love, the awakening of the Kundalini. The further mystery is of פ and unsuited to the grade in which this comment is written.
The last paragraph confirms the Tarot attributions as given in 777. With one secret exception.
I give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do I demand aught in sacrifice.
58. The Grace of our Lady of the Stars.
My incense is of resinous woods & gums; and there is no blood therein: because of my hair the trees of Eternity.
59. “Because,” etc. This mystical phrase doubtless refers to some definite spiritual experience connected with the knowledge of Nuit.
My number is 11, as all their numbers who are of us. The Five Pointed Star, with a Circle in the Middle, & the circle is Red. My colour is black to the blind, but the blue & gold are seen of the seeing. Also I have a secret glory for them that love me.
60. Nu = 56 and 5 + 6 = 11.
The Circle in the Pentagram? See Liber NV.
The uninitiated perceive only darkness in Night: the wise perceive the golden stars in the vault of azure.
Concerning that Secret Glory it is not here fitting to discourse.
But to love me is better than all things: if under the night stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the Serpent flame therein, thou shalt come a little to lie in my bosom. For one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour. Ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour & pride; but always in the love of me, and so shall ye come to my joy. I charge you earnestly to come before me in a single robe, and covered with a rich headdress. I love you! I yearn to you! Pale or purple, veiled or voluptuous, I who am all pleasure and purple, and drunkenness of the innermost sense, desire you. Put on the wings, and arouse the coiled splendour within you: come unto me!
61. Practical and literal, yet it may be doubted whether “to lose all in that hour” may not refer to the supreme attainment, and that therefore to give one particle of dust (perhaps the Ego, or the central atom Hadit her complement) is the act to achieve.
At all my meetings with you shall the priestess say—and her eyes shall burn with desire as she stands bare and rejoicing in my secret temple—To me! To me! calling forth the flame of the hearts of all in her love-chant.
62, 63. Again practical and literal. Yet the “Secret Temple” refers also to a knowledge incommunicable—save by experience.
Sing the rapturous love-song unto me! Burn to me perfumes! Wear to me jewels! Drink to me, for I love you! I love you!
62, 63. Again practical and literal. Yet the “Secret Temple” refers also to a knowledge incommunicable—save by experience.
I am the blue-lidded daughter of Sunset; I am the naked brilliance of the voluptuous night-sky.
64. The supreme affirmation.
To me! To me!
65. The supreme adjuration.
The Manifestation of Nuit is at an end.
66. The end.