(this excerpt from an unpublished study by Frater Asar-had-on of Crowley's    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)


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!


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 
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


  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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