Hashed Pheasant

Shemhamphorash! all hail, divided Name!

Utter it once, O mortal over-rash!-The Universe were swallowed up in flame -Shemhamphorash!

Nor deem that thou amid the cosmic crash

May find one thing of all those things the same! The world has gone to everlasting smash.

No! if creation did possess an aim (It does not.) it were only to make hash Of that most "high" and that most holy game, Shemhamphorash!

COMMENTARY ({Omicron-Beta})

There are three consecutive verses in the Pentateuch, each containing 72 letters. If these be written beneath each other, the middle verse bring reversed, i.e. as in English, and divisions are then made vertically, 72 tri-lateral names are formed, the sum of which is Tetragrammaton; this is the great and mysterious

Divided Name; by adding the terminations Yod He, or Aleph Lamed, the names of 72 Angels are formed. The Hebrews say that by uttering this Name the universe is destroyed. This statement means the same as that of the Hindus, that the effective utterance of the name of Shiva would cause him to awake, and so destroy the universe.

In Egyptian and Gnostic magick we meet with pylons and Aeons, which only open on the utterance of the proper word.

In Mohammedan magick we find a similar doctrine and practice; and the whole of Mantra-Yoga has been built on this foundation.

Thoth, the god of Magick, is the inventor of speech; Christ is the Logos.

Lines 1-4 are now clear.

In lines 507 we see the results of Shivadarshana. Do not imagine that any single ides, however high, however holy (or even however insignificant!!), can escape the destruction.

The logician my say, "But white exists, and if white is destroyed, it leaves black; yet black exists. So that in that case at least one known phenomenon of this universe is identical with one of that." Vain word! The logician and his logic are alike involved in the universal ruin.

Lines 8-11 indicate that this fact is the essential one about Shivadarshana.

The title is explained by the intentionally blasphemous puns and colloquialisms of lines 9 and 10.

{Kappa-Epsilon-Phi-Alpha-Lambda-Eta Omicron-Gamma}


Death rides the Camel of Initiation.(36) Thou humped and stiff-necked one that groanest in Thine Asana, death will relieve thee! Bite not, Zelator dear, but bide! Ten days didst thou go with water in thy belly? Thou shalt go twenty more with a firebrand at thy rump! Ay! all thine aspiration is to death: death is the crown of all thine aspiration. Triple is the cord of silver moonlight; it shall hang thee, O Holy One, O Hanged Man, O Camel-Termination-of-the-third-person-plural for thy multiplicity, thou Ghost of a Non-Ego! Could but Thy mother behold thee, O thou UNT!(37) The Infinite Snake Ananta that surroundeth the Universe is but the Coffin-Worm!

COMMENTARY ({Omicron-Gamma})

The Hebrew letter Gimel adds up to 73; it means a camel.

The title of the chapter is borrowed from the well-known lines of Rudyard Kipling:

"But the commissariat camel, when all is said and done, 'E's a devil and an awstridge and an orphan-child in one."

Paragraph 1 may imply a dogma of death as the highest form of initiation. Initiation is not a simple phenomenon. Any given initiation must take place on several planes, and is not always conferred on all of these simultaneously. Intellectual and moral perception of truth often, one might almost say usually, precedes spiritual and physical perceptions. One would be foolish to claim initiation unless it were complete on every plane.

Paragraph 2 will easily be understood by those who have practised Asana. there is perhaps a sardonic reference to rigor mortis, and certainly one conceives the half-humorous attitude of the expert towards the beginner.

Paragraph 3 is a comment in the same tone of rough good nature. The word Zelator is used because the Zelator of the A.'.A.'. has to pass an examination in Asana before he becomes eligible for the grade of Practicus. The ten days allude merely to the tradition about the camel, that he can go ten days without water.

Paragraph 4 identifies the reward of initiation with death; it is a cessation of all that we call life, in a way in which what we call death is not. 3, silv er, and the moon, are all correspondences of Gimel, the letter of the Aspiration, since gimel is the Path that leads from the Microcosm in tiphareth to the Macrocosm in Kether.

The epithets are far too complex to explain in detail, but Mem, the Hanged man, has a close affinity for Gimel, as will be seen by a study of Liber 418.

Unt is not only the Hindustani for Camel, but the usual termination of the third person plural of the present tense of Latin words of the Third and Fourth Conjugations.

The reason for thus addresing the reader is that he has now transcended the first and second persons. Cf. Liber LXV, Chapter III, vv. 21-24, and FitzGerald's Omar Khayyam:

"Some talk there was of Thee and Me There seemed; and then no more of Thee and Me.") The third person plural must be used, because he has now perceived himself to be a bundle of impressions. For this is the point on the Path of Gimel when he is actually crossing the Abyss; the student must consult the account of this given in "The Temple of Solomon the King".

The Ego is but "the ghost of a non-Ego", the imaginary focus at which the non-Ego becomes sensible.

Paragraph 5 expresses the wish of the Guru that his Chela may attain safely to binah, the Mother.

Paragraph 6 whispers the ultimate and dread secret of initiation into his ear, identifying the vastness of the Most Holy with the obscene worm that gnaws the bowels of the damned.

Fundamentals of Magick

Fundamentals of Magick

Magick is the art and practice of moving natural energies to effect needed or wanted change. Magick is natural, there is absolutely nothing supernatural about it. What is taught here are various techniques of magick for beginners. Magick is natural and simple and the techniques to develop abilities should be simple and natural as well. What is taught on this site is not only the basics of magick, but the basics of many things.

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