Liber L., Cap. 1, vv. 20-30
NUIT

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20. The key of the rituals is in the Secret word which I have given unto him

[NOTE 7/6/95: I have altered “secret” to “Secret,” in accordance with the original ms. I should reconsider this verse to see if this makes it look any different to me.]

Crowley always interpreted this as Abrahadabra. I have every reason to believe, and no reason to doubt, that this is true for the general meaning.

I must note, however, that there is an alternate and more individual meaning — that is even supported by the generic meaning of Abrahadabra. As a specific meaning, I believe the import of this verse is that, for any given magician, the key to that person’s rituals — to all of their Work — is in the secret word uniquely given them by their own HGA. That is, it is the result of 418 = the Knowledge & Conversation of the Holy Guardian Angel. Also, “secret word” = “secret will”; and even “secret” is likely (here) RTz, which connects to Chokmah. In my own case, that Word communicated turned out to be the key to the whole of the Work, and of tremendous value.

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  1. Steinach
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  3. Florstadt
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I have separately attempted to find a particular ritual formula in Abrahadabra and have (so far) failed. This may be too literal of a meaning; but (by the approach that comes to mind this afternoon) it would go something like this. Take out the 5 As (which form the Pentalpha) and you are left with BRHDBR = Mercury Sun Star Venus Mercury Sun. There is one interpretation, of great importance, given to these six letters in Liber Aleph. For the present, however, I proceed differently. Mercury and the Sun are together at beginning and end, as though a solar-phallic invocation of the Logos, Thoth, &c. Two forms of the fertile mother are in the center. The planets in the formula correspond to the sephirothic triad Hod-Netzach-Tiphereth, with the starlight of the Supernals beyond. Thus, there is a preliminary invocation by the Pentalpha (A) followed by a Solar-Mercurial working (BR); then a general invocation (Rousing of the Citadels?) = A, and so on. It still has a lot of work to be done. I have not yet found the underlying myth.

There is another tremendously important interpretation here. The Rosicrucian [Rose Cross] lamen is called “the key of sigils and rituals.” It is the “key of sigils” because of certain patterns on the Rose; and “the key of the rituals” because it displays the keys to the Pentagram and Hexagram rituals upon the Cross. Thus, we again have “the key of the rituals” known to AC as a union of the 5 and the 6, and displayed in the form of the Rosy Cross. This verse can be paraphrased easily as, “The Rosy Cross is in the secret word which I have given unto him.” This fulfills all interpretations that have been discussed above.

Furthermore, this particular Rosy Cross is also “the key to the Vault,” which was “built for a compendium of the Universe.”

(Verse 20 would be attributed to Malkuth. It is climactic, a completion. The decade of verses 11-20 has referred to the Stélé; and in the final verse, the essence of R.H.K., the Rosy Cross, is made clear in the climactic verse, in the Word of the Aeon.)

Let us hold the position that Abracadabra is a corruption of Abrahadabra. This being so, the most likely route of corruption is that Cheth was mistakenly substituted for Heh. Thus, Abracadabra would be 421.

Taken again, C is Sigma, hinting at a prior Abrasadabra. In Greek, this would be 413. It wanders from the premise, but hints both at the Abrasax origin often credited, and at another far more interesting possibility; for Sad is very likely, in this scenario, a corruption of the Hebrew Sod! Thus, that which is hidden in the middle is Sod, The Mystery — certainly equivalent to Hadit. Now, in the Greek, substituting F (the Vav equivalent) for the central A gives ABRASFDABRA = 418!

The Hebrew root ABR means, “to strive upward, to mount, to soar.” This is characteristic of advice in both of the first two Chapters, advice to the spiritual aspirant. From it, ABRHM, Abraham, was the classic father-figure of Judaism, the Hebraic “Amoun-made-flesh.” Gesenius translates ABRM as “father of elevation,” and ABRHM as “father of a multitude.” I note, though, that BRH or BRA is probably the real root here, not ABR; so the idea of “creation” underlies the name, and a kind of pun results from adding the Aleph to the front, as “Creative father.”

The root BRA is basically “to cut, to carve out” etc., hence creation. BRH is “to cut, to cut asunder.” Both are involved with cutting as the mode of creation. (Besides “carving,” is this also a C-section?) BRA is explicitly “to beget” and (passively) “to be born.”

But wandering back to a previous route, Abracadabra could have been an easy corruption of [Greek] Abrachadabra (by Romans, not by Greeks) which is as easy a confusion for Abraxadabra. This suggests, again, an Abraxas origin.

Of these possibilities, I am really intrigued by the SVD origin.

NF + AD = 56 + 5 = 61. Together, they are “nothing.” See I:21.
NV + VAD = 56 + 11 = 67, giving birth to “the Twins.”

Return to SVD. I have frequently been advised or reminded of late that this word summarizes all of the symbolism of Teth. Teth subsumes the Shiva-Shakti formula — Nu + Had on a different level — also summarized in the old form of Teth as [circle with X through it], a classic glyph of Nu + Had and the resulting birth of their Child — every bit as much as [Sun glyph]. (SVD, 70, = “Adam & Eve.”)

SVD is literally “a couch, cushion,” whence, “a sitting together, assembly,” whence, “a deliberation,” whence, “a secret!” What a convoluted evolution! (Put this in HGA terms, however!) The root SVG, sug, means, “to hedge about” (a Cheth idea). (7/5/95 EV; revised 11/18/11 EV)


21. 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.

Thus begins the third series. Whether as 1, or 21, this would be a Kether idea. Is it so? I think it safest to say that it is the wedding of Kether and Ain Soph Aur. (It does not particularly fit the 21st Path of Kaph.)

When asked why the 4° of Temple of Thelema is called “Adorer” rather than “Adorant,” I have remarked that “Adorant” is a title given to Osiris (I:49). Somehow I had missed that “Adorer” is actually a title attributed in The Book of the Law to Hadit.

Nuit is here unambiguously shown to be Heaven, in contrast to those who are “upon the earth.” She is also Ultimate Deity, Infinite Deity. But there is a paradox here. We learn in II:4 that “she shall be known;” but a superficial reading of this verse says she is unseen. Now, the two do not literally contradict each other, but I have always taken, and still take, the nature of Nuit to be the Seen, whereas Hadit is the Unseen. She is every detail of the manifest universe (v. 1), every “extended” phenomenon encountered for experience. She would not be seen, however, in her entirety. I think part of what is being said here is that even She, the Seen, is incomprehensible in her entirety, being Infinite. She cannot be wholly seen.

But there is another aspect. Twice, this verse talks about a union between Had and Nu. Let me take these one at a time.

The latter of these phrases could be taken, and usually is taken, to define Nuit and Hadit as two distinct Gods, and the ultimate Gods. They are, after all, the two complementary ideas of the illimitable — the Infinite and the Infinitesimal. But, “God” is here singular; and, especially in the terms of the previous several verses, this is more easily read that “there is no other God than me, and my lord,” i.e., no God other than the Union of Nuit and Hadit. Once more we are confronted with the Formula of the Rosy Cross. It is this Union that is the ultimate God.

The opening phrase then means not only that Nuit is Naught, but that she is Naught with Hadit. Again, is it their Union that returns to the original ZERO? She alone is All, and it is easy to demonstrate All = Zero; but I think the idea here is that the true sublime ZERO is the consequence of their wedding. Hermetically, this reflects into the lives of individuals very meaningfully.

It is also clear that this is so when Hadit is the Adorer. The Great God adores and loves and desires every aspect of the Great Goddess. His constant Going is an eternal enjoyment of every inch of her, so to speak — an encounter unending, with every aspect of her.

Are “the God” and “the Adorer” separate? They are referred to as “They.” My immediate impression is that this differentiates between Hadit and that person at whose center Hadit abides, i.e. two ways of viewing the same point of view.

Nor is Hadit “on the earth,” but merely “as on the earth.” Is this but a relativistic comparison?

AC agrees that, “The importance of this verse lies in the assertion of the metaphysical entity of Our Lady, Her incomprehensibility to normal sense.” That is, we uniquely experience each aspect of Her; but without losing ourselves utterly within Her, there is no total comprehension of Her. (That is an important meditation assignment alone — striving to comprehend the utter illimitableness and unknowableness of her. Cf. Liber 536 for a variation.) (2/18/01 EV)


22. 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.

Actually a simple verse. Let us begin with its more overt meaning.

(It is quite easy to establish the Chokmah quality of this verse. Verses 2, 12, and 22 have all clearly spoken of the heavens and of space. The number 22 is less obvious, except that it reinforces the “circle” idea in an especially Chokmah-ish way. There is no especial relationship to the 22nd Path — I will drop that idea from consideration.)

The previous verse spoke of how Nuit is known to “the God and the Adorer.” They do not see her. This verse, however, declares how the aspirant knows her. There are at least three levels of interpretation that come readily to mind.

First, and most literally, she gives her exoteric name as Nuit. This name we may propagate and use generally for teaching, and for the propagation of Thelema. To Crowley she promised a “secret name.” Despite the apparent hint in the initials I.S.I.S., AC was quite clear (someplace) that this Name was Babalon, and that he learned it in the skrying of the 2nd Aethyr, ARN. (Isis is perhaps a clue to the avenue of attainment, however, i.e. Gimel.)

Second, we must remember that this entire chapter is, especially for the Man of Earth (well, also especially for the Adeptus Minor) a dramatization of the love of the HGA. It is the HGA who gives to each “a secret name... when at last he knoweth me.” A deep lesson to learn is that taught in Liber Causae — to understand, when hearing the name of any god, only the Name of that GOD known personally to oneself. As there is no God other than Nuit and her lord Hadit, they are, of course, “stand-ins” for the HGA as much as is R.H.K.; but R.H.K. is the visible object of worship, etc., and They (Nu and Had = 65) are more for those who have penetrated more deeply. Thus, this verse also assures the individual aspirant that the HGA will one day privately disclose a Name (i.e., a formula) that is Secret — RTz or SVD, in their superficial and their deep meanings. In the meantime, the love of the Angel can be represented to all by the name Nuit.

Thirdly, I note that this is the name by which She is known to “ye.” I again suspect that this veils Yod Heh, YAH. Nuit is known to man and woman (or other gender variations of “uniting opposites”) conjoined. There is also a deeper solitary meaning wherein the alchemy of Will and Love, Wisdom and Understanding, is completed essentially within oneself. (NOTE: Remember that “ye” is the plural second person personal pronoun (vous). It does not address an individual except as part of a plural. “Thee” is the accusative case of “you” in the singular, and in the nominative only in irregular situations or when used by the Quakers. The nominative of the singular (tu) is “thou;” its possessive is “thy;” and the absolute form of “thy” is “thine,” used also before an initial vowel or h.)

By any of these interpretations, the real key to getting beyond the first layer of exposure is to really know her, to have knowledge of her, as of the HGA.

There then follows an instruction fundamental to the deep philosophy of the Book. It is, foremost, an instruction in tolerance. In no way is it a call for suspending discrimination on its own plane. But all illusions are equal. It is a high instruction in mystical technique and in morality. It is also an instruction in government, as able as any in the Tao Téh Ching (which I consider the world’s finest textbook in political science). Together, all of us (that “ye” again) are to “Bind nothing!” etc. Pain comes from arbitrary separation, division, intolerance, nonacceptance, etc. Sorrow is the consequence of duality.

But through all of this, let us not forget that Nuit already says to us, “I am known to ye.” The tense is present, the hour is “Now.” Whatever promises of deeper knowledge come in the future, this knowledge — as is made more clear in other places, including all of Liber Tzaddi — is available to all now, this very hour.

I note in AC’s New Comment (N.C.) that he attributes the disclosure of the secret name to the vision of the 12th Aethyr, LOE (where the correct spelling is given for the first time).

I am very taken with his statement: “To ‘make no difference’ as ordained is to regard the whole of the non-Ego or universe apparently external to the Self as a single phenomenon.” (4/3/95 EV)


23. But whoso availeth in this, let him be the chief of all!

DEFINITION: Avail. v. intr. 1. To be of use, value, or advantage; serve.

I consider this a continuation of the last verse, so I will address them together.

The words “chief of all” may be read “Chief of AL.” It is a kind of appointment. It also veils another meaning, declared in the final point of the [—] ritual.

But — aside from all the other things that can be said here about government — note that this is not an exclusive ordination. Anyone who “availeth in this” is appointed as “the chief of all.” (On the flip side it means that only a real initiate should be in charge of anything of consequence; but that’s another story!)

The word “avail” has never received adequate attention here. Despite my knowledge of language, I long contextually accepted it essentially to mean, “succeed.” I think others read it that way also. But it has no such meaning. It is used here intransitively, and means, “to be of use, value, or advantage; to serve.” Its root means, “to be strong,” and gives such secondary ideas of “value, worth,” etc. The meaning here is not only “whoso is thus strong,” but especially, “whoso thus serves.” It is an unusual usage of the word “avail.” The closest contemporary use is probably, “whoso maketh himself or herself thus available.”

GEMATRIA: For “chief of all,” check the following:

princeps omnium = 165 (cf. Nun Heh Mem A’ayin, NEMO)
princeps toti = 148
caput omnium = 130
caput toti = 113

Until I get my notebook and check, I am inclined to interpret this as 165 = NHMO. This confirms the use of omnis rather than totus. That is, here is meant “Chief of the Whole,” moreso than “Chief of Everything.”

Later: As noted above, princeps omnium (165) is equal to “Nemo” spelled with Greek or Hebrew characters. Princeps toti (148) corresponds to BNY ALHYM and NTzCh, but neither impresses me overly much. Caput omnium (130), however, gives several interesting correspondences. In Latin it is also Deus est homo; primum mobile; and other related phrases, albeit of less impact. In Hebrew it also gives several words reflecting attainment and office. Caput toti (113) produces several Latin phrases, but none that exactly hit the mark; in Hebrew it gives ehben bokhan, ABN BChN, “a tried stone.”

(4/3/95 EV)


24. I am Nuit and my word is six and fifty

(Is this v. 24 related to Chesed? It is not so immediately obvious to me except that the idea of measuring and counting is inherent to Chesed. For example, v. 4 addressed infinite expansion.).

The simple explanation here is very obvious. The name NV = 56.

I have always felt it must be overwhelmingly significant that these are the letters of Scorpio and Taurus; but I have never felt that I had grasped the full importance of this. I believe there are very deep meanings here.

One of them is the sexual significance of this Venus-Mars axis, a formula of the Rosy Cross.

On a purely astrometric basis, the true defining axis of the zodiac, Aldebaran-Antares, is the Taurus-Scorpio axis; and Taurus is, truly, the first sign of the zodiac. NV (i.e. Scorpio-Taurus) defines, in our system, the body of space.

For years I argued that Tzaddi must correspond to Atu XVII, The Star, because NV (Nun Vav) is, literally, “Fish (N) Hook (V)” = Tz (Fish-Hook). I note this here despite the fact that I have long since abandoned that Tarot attribution. (There is a deeper meaning to this “Nu = Fishhook” that comes from the consequences of the practices assigned to The Emperor in the Practicus Grade of A.'.A.'..)

56 is part of the 7 series (2x2x2 x 7). This can be analyzed in various ways. Most simply, I note that such key Venus numbers as 7 and 28 are among its factors; and that 56 is visibly related to 156 = Babalon = [graphically represented as on the A.'.A.'. sigil] 77 + (7+7)/7 + 77.

56 is the number of cards in the Minor Arcana plus Court Courts, i.e. those cards which are ascribed to the elements. Only the 22 Trumps (the circle of Hebrew letters) are excluded from this numeration.

In Hebrew there are a few wonderful correspondences to this number including: MAVT, the Egyptian mother-goddess; NAH, one spelling of nah, “beautiful;” AYMH, “dread, terror,” reflecting the dark aspect, vs. YVM, yoom, “to be warm, bright;” thus the twin phases of the Mother.

In Latin we have many words of glory (including gloria), but seemingly more related to the Tipheric idea (e.g. Adonis and agnus); but here also are terra, “earth,” and Pleias, any one of the Seven Daughters of Atlas. There is more.

Although Volo Noscere is written in Latin, I suspect Frater V.N. (who had no knowledge, as far as I know, of the Latin Qabalah Simplex) had a fond relationship to the number 56.

Additionally, I am very taken with a detail of Hebrew grammar. Nuit did not simply indicate, “my number is 56.” She said it was “six and fifty.” In Hebrew this phrase is written VVN, Vav ve-Nun, and enumerates to 62. This can be explored separately; it is preeminently 2x31.

Later: I was considering the full phrase, “I am Nuit,” as a magical formula. Nu, of course, is 31 in Latin (cf. the Hebrew negation LA), long ago determined. It mirrors Had = 13 (cf. Hebrew AChD, “unity”). “I am Nuit” is Ego Nu:

Ego 25 (= D.D.S.)
Nu 31 (= V.N.)
  56 !!!

(10/21/00 EV)


25. Divide, add, multiply and understand.

A continuation of the foregoing. Crowley’s analysis is mostly to the point.

Divide: 6/50 = 0.12, i.e., 0 [point] 1 2 : the circumference of Nuit, the Naught; the point of Hadit; the unity proceeding, R.H.K.; and the 2 which AC interpreted as the Coptic H (by shape), the life breath in its twin cycle of inspiration and expiration. I note that 1, 2 can be Heru-Ra-Ha then divided into the twins. I also see 0 [point] 1 2 as the formulation of the Tree of Life from the Nonexistent through the phases of the Yod (Kether and Chokmah).

Add: 50+6 = 56 as before; and 5+6 = 11, with Abrahadabra and all the other attributions. From my own list I note it is also the number of letters of ThELEMA + AGAPE. As the circle = 22 by convention, the semi-circle (Nuit arched from horizon to horizon) is 11. 5+6 = union of Pentagram & Hexagram. In Hebrew AVD, the Magick Light (or Solar Magick Current), essentially the kundalini; ChG, a circularity of form or motion; and in Latin, AL.

Multiply: 6x50 = 300 = Shin = Ruach Elohim. From my list I note that 300 = Sum(0-24), referring to the 24th Path of Nun, Scorpio; and it was in the 24th verse that this mystery began to be declared. 300 is also 10 x 5 x 6, Trigrammaton (YHV) by multiplication. It is also Resh + Qoph, one way of writing Sun + Moon (by Tarot); so that Resh, Qoph, and Shin (200+100=300) are clearly the important triad of Sun, Moon, and Fire. 300 is Elohim spelled in greater plenitude, and She is a basic formula of Nuit both as Mother and as Pentagram. In Greek, 300 is ThHBAIOS, “Theban;” and SR, the notariqon of STAUROS RODION, “Rosy Cross.”

I have considered why division was not taken in the opposite direction, 50/6 = 8.333... (8 1/3). This equilibrates the 8 and the 3. Also, the 11 further reduces to 2 = A.'.A.'., among other things.

AC goes deeper, in his New Comment, into the individual analysis of the 6 and 50 in and of themselves. I note a special relationship to the Esoteric Name of the Order; for 6 is a number readily related to Tiphereth, and 50 to Binah. (AC does it specifically as 50 = N = Dragon, or Serpent of Infinite Space; 6 = Sun = one (of each) of the Infinite Stars thereof.)

I also believe this v. 25 has an entirely different sense that is not related to numbers at all. Not at all. The words, “divide, add, multiply” refer to the process whereby procreation occurs. After a division of the genetic material of each parent into an egg and sperm, they are added (united); the parents multiply, i.e., bear fruit. From this triad — “divide, add, multiply” — we are instructed to “understand,” i.e., to learn the real meaning of life. (There are, of course, yoga practices of pure consciousness that parallel the foregoing biological operation.) (2/19/01 EV)


26. 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 om-nipresence of my body.

(Transparently a Tiphereth verse. Notice that this series, from v. 21, has been very descriptive of Nuit. This is more consistent with the Gimel theme of this set of ten verses.)

I do not feel a need to find any hidden meanings in this verse. It is poetic and rich indeed; but its message is utterly simple: Crowley asks, “Who am I?” Nuit answers, “Thou knowest!”

He also asks, “What shall be the sign?” She answers that it shall be, “my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body.” And we know that her ecstasy is in ours. (Originally her words were given as, “the non-atomic unfragmentary fact of my universality.” Aiwass permitted a paraphrase, although this quote remains visible in the original ms.)

This is very clear. It is a statement of the phenomena of attainment, as clear as — probably clearer than — that given in any of the classics.

Remember that, to each aspirant, the Voice of Nuit here given is a representative of the Voice of the HGA. These are the phenomena of attainment.

Note that AC was given a taste of this; for Nuit was “all-touching, all-penetrant.” (I also note in passing that, even during this samadhi, the earth is described as black, not green. This supports what we have discovered in T.'.O.'.T.'. to be true, i.e. functional.)

GEMATRIA: “Thou knowest,” in Latin, is scis = 46, q.v. Sum(0-46) = 1,081 = ThPARTh (Tiphereth). In Latin, 46 is equally the value of Ceres, Cybele, and flos (“flower”); of I.N.R.I. and of Theban; of omnia, “all;” ordo, “the Order;” and ros, “dewdrop.”)

Crowley is the “slave of the beauteous one.” That is, he is not yet the willing servant of that which he Knows in Tiphereth. (7/5/95 EV; revised 11/22/03 EV)


27. 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.

(There is sufficient Venus here to consider this a Netzach verse about lovers.)

Very little need to comment. Over a decade of performance of Liber XV was a far deeper meditation on this verse than anything I could do in many days.

Most of it is straightforward.

In the last verse, AC was a prophet. Here he is a priest, an intermediary, a worshipper. Nuit gains her epithet, “Queen of Space.” Certain phenomena are described.

He has realized her continuity. He has also given voice to the doctrine of Zero as transcending One. (Previously, in I:21, she described herself as the Naught; here, the priest attempts to establish her worship according to that view.) He also recognizes that here, verily, is GOD; and that anything said of her at all is deficient. (4/3/95 EV)


28. None, breathed the light, faint & faery, of the stars, and two.

A continuation of the last verse, establishing the 0=2 doctrine. (0=2 is another way of saying Zero = Infinity as well.)

GEMATRIA: “light... of the stars” (faint & faery as it is) is aur ha-kokaviym: 207 + 103 = 310. No particular correspondences; but note a further KVKB reference in a Hod verse.

Note that Nuit (alike with the HGA) is represented as LIGHT, L.V.X. It is a breathing Light, a high understanding of Ruach. The “breath of the Light” is ruach ha-aur, RVCh HAVR = 426.

On further consideration, I note that there is a kind of reversal of the symbolism of vv. 27 and 28. In v. 27, AC tries to establish a point purely of Gñana Yoga. In v. 28, Nuit tells him not to miss the Bhakti Yoga perspective. These conform to the Mercury correspondence to the number 27, and the Venus correspondence to 28.

I am also beginning to think I have the Hebrew correspondences backwards. They should perhaps run Aleph to Tav. Thus, the first 10 are the coming forth from the Naught of Harpocrates’ minister; the second 10 are the symbolism of the Caduceus; and in this third 10 we have clear symbolism of the Priestess, Gimel, and beautiful moonlight. (4/3/95 EV)


29. For I am divided for love’s sake, for the chance of union.
30. This is the creation of the world that the pain of division is as nothing, and the joy of dissolution all.

These two verses continue what was begin in v. 27. It is one of the doctrines best understood by me, and most cited, in the 15 years since I first began the serious study of this Book.

Aside from their very pure and general meaning, I should mention that these two verses always seemed to be the key to understanding everything necessary about the 17th Path of Zayin.

(The verses correspond to their Sephiroth adequately. In particular, v. 30 corresponds to Malkuth by describing “the creation of the world.” It is also clear that, once more, the decade completed, an entire thematic section of the Book is concluded. Verse 31 takes off on a whole new track. The next section, related perhaps to Daleth and the number 4, deals with the establishment of Law.)

Many subtleties can be discerned from this by even casual reflection, once the essential point is understood; but they are probably not worth recording, since anyone can find them as easily.

AC’s commentaries to v. 29 are important especially for his discussion of Samadhi, and of how it discloses, by experience, the essential principles articulated in this Book. (4/3/95 EV)


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