From “Voices” by Sister Xerndru Volxndí

III. Beginning the Great Work

The best possible way for the Enchanter to achieve his aims is through developing “zarazehazí” or “active imagination” which does not deal merely with fanciful images, but goes beyond logical thought, to make connections between sensory perception and intellect. Then, having worked as hard as possible to acquire this skill, the Mage, even whilst joking, must act positively and with a pure heart when he chants the magic words, weaves enchanting stories, and composes euphonious songs. Thus, he will create something special, ingenious, and alluring, whilst always being willing to believe that not one image, nor one tune, is ever incorrect in itself (although one can be much more fitting for a particular purpose than another). Allow me here to offer a metaphor from the world of visual arts to describe the act of enchanting. It is as if the Magician draws an incredibly beautiful picture of a forest, formed from innumerable symbols, inscribed so deeply on the material that each individual tree is completely invisible, and all the words are completely incomprehensible. And then he sets it on fire, so that the characters gleam deep crimson amongst white flames, before glinting more brilliantly, like metallic butterflies flitting about in the joyous warmth of the conflagration until they incandesce. The power and energy of the Magus will extend beyond the basic form and simple shape of the pictures he draws, affecting the World, changing it, and making people experience strange things.

The nanasí or mind is like a sieve, and without it one is open to partaking experiences from outside oneself. Painting, carving, dancing, music, and writing can play a part in ritual practices, as productive tools to cause change and re-make the World indirectly. The Frātrēs Ulolbigí (the Brothers of Ulolbig) speak of the Great Game, which allows one to experience a sense of child-like (but not childish) freedom and spontaneity, as the luminous fog descends over one. The illuminati called hai-Adelphaí Inenzusẃ (the Sisters of Inenzus) teach The Art, consisting of the need to concentrate on insoluble paradoxes as a tool to help empty the mind. The Black Doctor discovered Hramonth’s Cube, made of two-hundred and sixteen cells containing images, symbols, words, and rwnen. From this, he formed the Disks of Hlothu and the Magic Squares of Thuhlo, which should be manipulated according to a set of combinatorial rules containing random elements to draw the practitioner’s attention to mysterotronic marvels and reveal truth about the All-World to anyone sufficiently wise. Here is an example of one of the Magic Squares:

To achieve their aims, some Magi will use methods including drumming, physical exertion, dietary regulation, or ingestion of intoxicating beverages to induce trance, altered consciousness, dreams, and visions. Others will hyperventilate or create a lack of oxygen in the brain to disrupt the normal flow of time, interfere with the ordinary temporal order of events, and access trans-personal experiences. Recently, others again have been using electromagnetic temporal-lobe stimulation to do similar things. And since the dawn of time, many have experimented with taking particular drugs such as amamus, banicap, baniharm, banistelpe, datuijims, duniaggreu, hyosbane, mandroff, peyolofo, pilliroom, psychovir, skapastra, spikni, or tabibog [0]. There is also the Nikram Engine which awakes, amplifies, absorbs, and focuses the energies of the suhavurí and the suhazarirí and sends them over long distances to affect the fabric of reality.

All these methods work like a release-valve for the nanasí which usually restrains the influx of sensations and so they allow you to get much more useful information from the All-World, and so work much more effectively. The Enchanter must be very careful, however, acting as if he were holding an enormous cauldron containing black fluid as dense as mercury on the tip of his nose. Because, by embracing and over-using such modes of working successfully, the Mage will find himself in the Two World’s most beautiful meadow, shining yellow and pink, where everything is as funny as the best and bloodiest performance by the Burlesque Clown from the Absurd Circus. And there he will wish to stay in perpetuity, the ecstasy continuing for ever. But, alternatively, if he fails in his efforts, he can release toxic rainbows, create terrifying showers of obscene flowers, murderous toads, and electrified hail, or suffer sudden and unexpected death.

Sister Xhogguva’s “Book of Unknown Things” reveals how the Mage can reach out with the suhazarirí to discover or create a “mundus imāginārius” or “imaginary world” full of things and events that are paradoxical, ambiguous, and anomalous. Before sojourning in this realm of wonders, he must learn to carry in his mind at all times the “axis mundī,” that is, the “cosmic axis,” without having to concentrate on it, as a compass so that he will not get lost or be misled or tricked, but can instead find his way back at last. Through fostering a particular attitude of child-like engagement with the environment this brand-new reality will become more perceptible and coherent that the empirical world founded on observation and experimentation. And perhaps, in the end, the Beguiler will break through to radiant sensorium at the heart of the All-World and discover and understand the metaphysical source of all things. Then he will be able to start influencing reality if he expresses his desires clearly enough, meditating to focus the imagination, and mixing the material with the insubstantial, to give form to chaos, and flesh to the spiritual.

But Xhogguva also warns that, the majority of the time, the Enchanter will not hit upon the most penetrating words – nor the most beautiful tunes – to express his will perfectly. Be that as it may, she insists that by continuing to practise the rites and venture in the Imaginary Realm, even if one fails over and over, one will reveal a considerable amount of psychic data hidden by symbolism and enveloped in veils of obscurity and layers of cultural refuse. The Mage must be happy, therefore, to give up delaying the conversation between love and fear, and ready to sacrifice the small self to be able to disinter the big other lurking within. He should play, always full of interest, like a child learning how to use a microscope to stare into a terrifying new world of minute beasts, or a star-gazer using his arcane arts to study the dark material filling far-flung galaxies. And he must remember that it is only by absorbing information, digesting it, and making it part of himself, that lasting insight will come.

The Enchanter will then understand ideas that cannot be represented with commonplace signs. He will look at the face of the Fickle Moon to perceive a vista not seen before by Eyrthly eyes, listen to the lonely bird’s cry to hear a sound not heard theretofore by human ears, and touch the wet soil to feel a substance not yet experienced by anyone’s hands. At last, he will be able to bring his understanding back, embodying the voice of nature proclaiming transformative principles to the Thorlin. By providing them with a view from above the drowned Alanathé, it is possible that he will teach people to feel and understand how dangerous is the desire to be technological masters who work to oppress and compel the World and its things. And so, maybe he will be able to steer the course and history of the species, by coaxing, tickling, and setting a good example (although perhaps just a bit of persuasion, coercion, and deceit will be important, on top of all that) up the narrow path of painful evolution rather than down the main road leading to obsolescence and oblivion.

Here are the foundational rules of the Practice of Enchantment. Rituals are powerful because the Wizard is acquainted with them, understands them, loves them, trusts them, and uses them constantly. But on the other hand, he is bound to them more and more every time he practises them, so that he will not be able to escape from them in the end. Consider this unorthodox idea, therefore, which is tantamount to heresy to Full Members of the Guilds. What kind of thing would be a ceremony that was intentionally different in some specific details every time, as if it were being adapted extempore to the circumstances? [1] Having said that, I must emphasize one thing to you here. To start with, the Sorcerer should use familiar rituals, which are known to succeed. After all, who in his right mind would reinvent the wheel, what with such dependable ways of opening the mind’s portals already existing?

However, even whilst the Enchanter uses age-old methods like these, let it never be forgotten that it is he alone who is responsible for all his actions and their results, for better or for worse. And as he penetrates deeper and deeper in the Labyrinth, it will be essential for him to spend considerable time studying, meditating, labouring, and inventing his own personal practices, if he is to achieve anything of importance, not to mention avoiding going mad, or being utterly extinguished or getting hurled into the Bottomless Pit to suffer for ever. He should not restrain himself, therefore, from borrowing and reusing, quoting, annotating, and translating, in order to interpret the symbols teeming about him and fashion his enchantments.

Here are instructions for the prospective Sorcerer regarding starting out on the Great Work. And here I am speaking to you directly although I am not acquainted with you, nor ever likely to get to know you. You should steep yourself in recondite magical sciences of all kinds including alchemy, astrology, numerology, geomancy, phaneronics, palmistry, phrenology, graphology, scrying, and empirical enquiries into the interplay between the essential elements of love and lust. It will be useful for you to create and maintain a private work-room, the “holy of holies,” to be a study, lair, laboratory, observatory, museum, art gallery and concert hall. And there you should gather together all the tools of the Great Work, for example: ancient musical instruments; bottles of tinctures and pots of herbs, spices and chemicals; crucibles, electrical devices, furnaces, measuring cylinders; pestles and mortars; scales; skeletons of crocodiles, dodos, serpents, and griffins; terrifying grimoires; and miscellaneous unusual paraphernalia.

But before you begin, listen! Chew the cud on this! It is secrets that form the tunnel to a dream-world where you, in the form of your alter ego, will escape from the day-to-day delirium, and succeed in planning, bewitching, and controlling events. Real, important arcana, like these mysteries, have life and strength, which will lessen if they are shared, even with one other living soul. You should avoid telling anyone about them. The methods you develop must not ever be written down, nor the discoveries you make, since it is by broadcasting them that the magical power is weakened and prevented from working on the World.

You must paint the following image, the Eye of Swtakh, on the wall to the north to banish evil and protect yourself. Put three feathers, scarlet, brown, and gold, above a brown eye with a white rim, atop four circles, yellow, green, blue, and red, each one with a white border within a black circle.

You are always to perform the Purification Ritual before you begin enchanting. After daubing yourself with mud or clay, you should wash it away with fresh water, reciting, “When the depths were not, I had been born, before there were fountains overflowing with water,” to declare that you are pure, familiar with the oracles, powerful, and ready to act. Then, light the green candles to represent the enormous pleasure that comes from awakening and activating dead, unknown, and forgotten expressions which will outdo everyday language, and transcend the normal constraints of communication. You must wear a thorny bracelet in your wrist, to remind you that doing magic can be a source of great joy but also lead in the end to glorious suffering when you are forced to admit that what makes children laugh terrifies grown-ups. Be exceptionally aware, too, throughout your performance, of how intensely important is the taste of the words and the shape of the sounds. Take care always to give voice to the tunes, and chant the magic words, the mystic names, and the charms loudly as if you were purring, singing, or growling from deep within your belly. You must declare your desires not as questions nor as statements but as intentions to act. And you will have to reinforce them with action and gesture, as if you were carving fiery rwnen on the wind. Thus will you spark an immediate chain-reaction, shaking the Tree of Life from its foundations to its branches, and begin causing the changes you desire.

You should on all occasions have at hand the four ancient tools of the Thorlin, namely a black slate dagger, a leaden disk, a rope of purple silk, and spikni darts, to guard you against attacks by malicious entities, and the four blessed treasures, namely a brass sickle, a bronze rod, an iron crown, and a golden plate, to use during the conjuration. Furthermore, before you begin on your spiritual journey, you will also have to collect accoutrements which will be suitable to you yourself, such as a bellows of lizard-leather, a pair of silver tongs, an adamantine hammer, a deadly blue stone from outer space, a bowl of psychedelic pepper, and a poison ring of human bone. Depending on the feat you wish to accomplish, maybe you will need a measuring rod, a watch, a tuning-fork, a barometer, a flywheel, a thermometer, a gyroscope, or some wax, too.

Put an image of the Divinity of War, Thunder, Death, and Rebirth (Tzluktnakhu, the Young Fisherman) [2], wearing woven clothing and carrying a lot of money and a gold bracelet on the north side of the chamber facing the Eye of Swtakh. And set a veiled effigy of the Triple Goddess, Mama Dumb-Lily [3], on a cart drawn by ebony cattle on the south side. These will guard you from the voracious old hag and the horned hobgoblin who will rise up through the deepest fissures in your mind to attack you, just as you are about to succeed in the conjuration. Be sure to use leek and beer to consecrate all these tools before wielding them. You should also consider collecting and using rough clay figurines, including “mb’nundu nd’thu” (or “dī mānēs” in the words of the EGO’s Prefects of Foundational Dogma), with large round heads and short bodies and limbs. These are family idols of the old covert cult of the tribe who managed to escape from the Church to worship terrifying, devilish, otherworldly spirits called Ls’vnu, Ks’lso, Nk’vsa, Sk’slé, Vn’skí, Sl’ksu, and Nv’lso. If you learn how to animate this cohort of little statues, they can go on to act on your behalf, do errands, and perform many disagreeable, boring, and dangerous tasks.

Next, you should bring the Holy Grail in the form of a simple, plain, earthenware vessel which was once used to poison logophilists and collect the tears of innocent, crucified teachers, containing a mixture of fresh blood and prehistoric rust. Ensure you anoint the right thumb, the right earlobe, and the right big toe, so that you will not leave any specific parts of yourself behind when you come to possess the characteristics of a lion, dragon, wild boar, river, and tree in the Imaginary Labyrinth according to need later on. You are to divide the sacred space from the profane space in order to define and maintain the alternate reality you will create, and avoid pollution. Clean the magic circle using the Rite of Consecration, before placing small, incredibly heavy cones in the appropriate places to represent the entities you will summon to materialize in due course. Then put on the long, black gown and the skullcap [4], whilst declaiming the litany [5]:

“Dūcent volentem fāta, nōlentem trahunt. Here am I dressed in the mourning-weeds to remember things unknown since the beginning of time. And so, with my own handwriting I shall add to time’s spotless document. Let this be a memorial to those memories written in black sand, which are usually swept away from the face of the World by the heedless winds of enervation, entropy, and extinction.”

In your dominant hand you should carry a small magic-wand of some suitable material which you have worked and consecrated yourself [6]. You must keep within easy reach, too, of course, a long wizard’s staff of pine (or, as before, of ash, elm, oak, or alder, according to your need or desire).

Here is Nothothu’s Method for preparing your personal temple. You should form on the floor with the sacred mixture from the Holy Grail an image of the Star of Elfan, that is a regular heptagram to represent the elements fire, water, air, earth, sulfur, salt, and mercury – either the small {7/2} heptagram or the great {7/3} heptagram – inscribed within a regular octagon, its vertices representing the eight winds [7]. The exact centre of the two figures corresponds to the ethereal element called “quintessence.” 

You will have to use a compass and measuring-stick to form the heptagram, due to the specific properties of the shape; it will be easier to draw the octagon. As a rule, the unique vertex of the heptagram will coincide with one of the vertices of the octagon, and point to the north, but it is possible to choose other points of the compass if these is sufficient reason. Be careful because it is hard to form the shape of the heptagram accurately enough, although precision is essential when working ritually. Put the following on the points of the heptagram, beginning in the north and turning clockwise: a lit candle, a vial of baby-tears, feathers from a white crow and a black dove, a lump of fresh coal, a large box of old-fashioned matches, a bowl of white salt, and a mercury thermometer. Paint the Coloured Seals on the vertices of the octagon starting in the north and going clockwise: purple, green, brown, grey, blue, silver, red, and white [8].

Next will come the time to greet the eight winds by blowing an enormous copper horn (as well as belching and farting long and loud, if this at all possible), before saying the names one by one:

“Come, O Eight Guardians of the Compass! Come Untanasí, Kwerthastí, Khyethalí, Koyanaí, Hwerthlí, Shevethí, Arthalí, and Havhwkhthí. sing from the appropriate directions your unfathomable chants! May you rage, and curse, and roar, sweeping all evil away before you, and putting my enemies to rout. May you fill the sails of my boat and fan the flames of my desire, but all the time also help to keep my mind clear and my heart pure!”

Then you will be ready to strengthen yourself by using the Rite of the Radiant Cloud and the Fiery Column. Declare to start with: “Let the holy light descend,” imagining a mist full innumerable shimmering sparks materializing around your head and then beginning to flow through you. You will invoke the Incomprehensible Mind by calling on the Seven Mystic Names. Remember to keep the small magic-wand pointing upwards at all times whilst moving it around. Compose yourself, and stand firm but relaxed, facing the north. Then, touch the appropriate parts of the body, saying:

– Let Eh-hey, in a white cloud, pour mercy, hethera, through my crown!

– Let Ah-o’el, in a grey cloud, give understanding, vinya-thaatha-hohna, to my third eye!

– Let Sha’yad, in a blue cloud, put strange strength, hevra-hestha, in my throat!

– Let Elohmiy, in a yellow cloud, bring balance, thifretha, to my heart!

– Let Tzevtao, in a brown cloud, bring glory, hotha-nethsha, to my navel!

– Let Ado’yan in a purple cloud, bring stability, yesotha, to my lower abdomen!

– Let Halé, in a rainbow cloud, set discipline, nahlutha, beneath my feet! [9]

You will have to extend your arms to hold the light cast by the stars swarming about you so that it flows through you, from head to toe. Then, facing the north, and filled with the holy light, begin to make the sign of Havalatha. Imagine you are growing to be as big as the All-World, and bigger, as you develop to be Master of your own manufactured universe. While this transfiguration occurs, you should vibrate the words of the Alealitha – “Ahath lozé ehuthoh; ahath lozé ihuth; thenulara-shé ahath!” [10]

With your dominant hand, touch the third eye in the middle of your forehead, saying [11] – “athehan”; and then your lower abdomen, saying “aluhu-lir uthu-lir.” Touch then your left shoulder, saying “hehulah-lir”; and your right shoulder, saying “thethulah-lir.” You will feel light and energy flowing through you from shoulder to shoulder. Finish by linking your hands in front of your heart saying “aleo aleo lana anení,” and you will feel a shining cross within you, connecting you with the All-World in all directions.

You will feel the energy circulating around you in spirals and growing, as you breathe rhythmically and draw it into you. Imagine that you are standing firm and totally safe in the middle of the flames that will appear at the beginning like a yellow explosion, and then change to be clear sky-blue, warm bright pink, ripe-pumpkin coloured, scarlet, sparkling crimson, dark lilac like boiling wine, shimmering violet, indigo, deep midnight-blue, and black. Finally, you will flame with blinding white fire. To finish, shout:

“About me flame the eight sigils; in the column and within me shines the seven-rayed star. I am filled with the light of life and am on fire, but I am not consumed! Let the blazing truth of love defend me for ever. May the forces of Evil, hiding in the endless darkness, see everything outside me but not me myself. In all the holy names I conjure the Protective Forces and everything that answers to them and ask them to come and do my will!”

After concentrating intensely on the symbols on Thuhlo’s Magic Squares, choose the most suitable ones in the appropriate order, using Hlothu’s Disks [12]. Declare, whilst facing the north:

“This is the beginning of the Analysis of the Keywords. May the sounds of the All-World flow through me without restraint, without meaning or purpose except their own vibration, like the Harmony of the Spheres. And thus, in me they shall find new expression, life, and strength. And by means of my voice, my gesture, and my action, they shall go beyond me and their original form, crystallizing into concepts, objects, and relations, and surpassing themselves in their creative power.”

Continue to face the north and begin to vibrate the sounds in the first row below whilst forming the shape of the one you have chosen in the air (“THA,” for example). And then, turn clockwise to face each vertex of the heptagram in turn, repeating the same thing line-by-line (choosing “LA, PU, LE, NU, SE, RI,” for example):

“La sa tha fa fe tha he ru lu fu;

Ze si ra ni la la na ra fi si;

The thu ri pu thi ro ha pa ha sa pa pi li;

Tha e thi sa a thi la li the le ni;

Pu nu po ru tha e le la u a a ha thi;

Ra se a fi u ro u hu ho li fe fi si ha se;

Si tha fi li i ha hu le ri fa tha he lo the.”

And then, say:

“The First Charm is completed. “THALAPU LE NUSERI!” LET THE TWILIGHT GATES OPEN! [13] Otki nadar abali mipso salay fotisio n’maza she mases zazpa’nde moniumalí n’se no ysitro futa al’k! May my voice become so strong and so loud that my justified and true words shall echo to the ends of the All-World forever!”

At the beginning you will find yourself flying, and swimming, and drifting for ages in a flux of esoteric ideas that wander non-linearly, governed by correspondences and probability rather than causative chains. When you come to your senses, say:

“Hear my voice! With these words I create a New World, and give it form and meaning, contents and life! Come forth, O Seven Fabled Music-makers – Hyrofók kosh Shnfrik, Downydu uag Gabbra, Hanztw was Stábrayt tai Ingfrey – who tamed and organized the World of Mildreth by composing, and singing, and playing! May you appear here with your spectral band to perform the most beguiling tarantellas, and the most martial tangos, to enchant all who hear them. And then I will govern them although I have not conquered them, and they shall obey without my having to give a command! Behold! It is I who can fall like a shooting star from the Heavens and yet am not destroyed!”

You will then be hurled down. As you tumble arse-over-elbow you will see, without comprehending correctly what they are: cubes, rhombuses, spherical knots, pyramids, polyhedrons, overlapping planes, digital texts, anthropomorphic faces, snakes, butterflies, mystical glyphs, fractals, geometric figures containing the golden ratio, crosses, cones, stars, waves, and spirals [14]. You will have to struggle to keep yourself steady and upright, whilst you imagine reaching for and using the following objects. Then declare:

“Behold in my left hand this brass sickle, Vakiyn, as a sign of transformation. Behold in my right hand this bronze rod, Yaoz, as a symbol of control. Behold upon my head this iron crown, Avniyk, to represent knowledge. Behold beneath my feet the golden plate, Ayzo, as an emblem of purity.”

You are then to begin the process of Inception and Inflation, using the Method of Hápax Legómena. You must concentrate on the magic words, but bear in mind the meaning you give them at the same time [15].

Thus, you will cross the Sea of Stharanathé, imagining rather than reasoning, whilst dancing spheres of light and impossibly contorted phantasms materialize all around you, telepathically broadcasting transformative messages and prescient dreams. You will feel that you – the invisible youth, the armoured changeling, providence’s little pal – are moving, not through time and space, but irrevocably through your own history. And having spent millennia away (virtually, at least), you will have changed entirely, for sure. But you must be very careful – because by moving so easily between the future and the past you will delete the present, and dissolve your persona in tenuous shadow! So, before you leave the boring, safe, motionless Eyrth, and all its things behind, and forget it, tell it from the rushing waters, as full of foresight as the river wind: “Although I am flowing away, I am still here, and I will return.” And then, say:

“The Second Charm is completed. Hurry! I call on the Seven Fallen She-Angels to lead me and defend me: Rí-ama, Nik-domí, Ane-helí, El-havrí, Elís-av, Din-klaw, Tris-vey {Fall}. With the Invigorating Wind I unite my mind; in the Eternal Sea I celebrate my body; with the Living Soil I share the memories of everyone; through the fire of the Imperturbable Lava, I acknowledge my transgressions!”

You will then find yourself in a pure white and totally featureless void, where you will wonder whether you are alive or dead. In this oracular limbo between sleeping and waking, perpetual and ever-changing depiction will create a timeless condition to simulate eternal oblivion. Say:

“Here am I, standing shoulder-to-shoulder with the Seven Seraphic Sires of the Sacred Societies as they are annihilated, and remembering their all their names, although they have been forgotten by everyone else in the Two Worlds by now: Akyawí, Anthí, Zunthalí, Ithlaní, Yarkhiní, Nídoayní, Ralaythí.”

You will have to stay very brave now, as you will feel as if you are melting and becoming part of a tapestry without figures but full of gradations in colour that seem as if they are constantly moving, where you are torn between glee and horror. After this, begin in the same fashion, the words having changed their form and their meaning once again:

As you are tossed hither and thither on the currents of chance you will hear someone unknown setting puzzle after puzzle to be solved, not to bind you nor release you but just so that you can delight in playing. If you accept these challenges willingly and offer answers without knowing whether they are correct or not, you will be thrilled by the shudder of revelation as the diverse entities unite within you, strengthening you greatly. And then, say:

“The Third Charm is completed. Let the joyous waves of the River of Time remind me of my past so that I shall be ready for the future! While I am travelling through the Imaginary Land of Hrevkw, let the numberless stars, inspired by my name and my feats, continue to sing this most powerful incantation, and allow the strength of the Unseen Intelligence to flow through me! Án ágház mi-shwd! It is begun!”

And so, you will change from being a physical engineer to a spiritual craftsman, who will immediately begin to gain insight that can be transferred to others when you return. And finally, begin to weave the shining web again, by reciting:

You will land sooner or later on the banks of the Realm of Hnelní, the “locus sōlus” or the “desolate place” built of star-dust. This is the Unreal World that is hallucinatory and ever-changing, beyond the normal world of reason (or answering to its own irregular logic, perhaps), analogous to the Physical World but governed by an unbelievably complex system of symbolic correspondences rather than our usual rationality. And then, say:

“The Last Charm is complete. Listen now, O unknown principles of Hnelní, as I pronounce the expressions that only I have discovered! Ikeu ar-razvi, kalu en-zían, maku om-bindí, anu ung-wawré, alou be-likro, manu ak-kambay, ponu om-kmunga – awakening imagination, embracing limitlessness, fostering attentiveness, enjoying presence, learning acceptance, accepting interiority, celebrating effectiveness! O Felisehethire, O Innumerable Energetic Idols, O Vlizkethu! I entreat you to leave your hiding-places and materialize here to guard me from the Seven Oldest Masters, the Malformed Seed of the Darkest Archer! ‘RISE NU LEPU LA THA’ [16] – AS GRAVITY RELAXES ITSELF – ‘RI SENU LE PU LATHA’ – LET THE RAINBOW-BRIDGE APPEAR! May you be ready and willing to obey me and aid me whensoever I shall call!”

This Imaginary Realm is home to numberless stories, branching out ceaselessly. All these tales are governed by the rules essential to the unknown games played here, based on a sense of perfect, concealed equilibrium between diverse, unintelligible, constantly-competing forces. Here, seven years at least pass for every second in our Dirty World. Here, there is no such thing as necessary connection; there is no hidden unity; there is neither completion nor dissolution, only change and transformation exist. Random events here will seem like part of a perplexing plan, and intentional outcomes occur by chance. And here, the stories growing about you will bewitch your understanding by hindering your critical faculties and impairing your ability to doubt. Here, no-one who has not trained long and thoroughly beforehand can hope to control anything in the usual sense of the word, because in general so many things will develop side-by-side at the same time. Even if one senses that one thing occurs after the other, it will be so difficult to determine whether the first has caused the second.

Be prepared! You will have to play a multitude of games here, willing or not, discovering the rules at the same time. To survive, not to mention succeed and flourish, you must be happy to deal with metaphors, symptoms, and abstractions all the time, instead of facts and figures, details, and deductions. This inescapable process, similar to having to learn the game of Sintic Scrabble without speaking the slightest bit of the language, can be a torture or a joy, depending on your attitude. Some of the challenges will involve composing, and singing, and reciting, more likely than not. And, from time to time you will be called upon to build worlds and destroy civilizations as well. Prepare yourself thoroughly beforehand, therefore, and gird your loins, so that you are not caught off guard when the day of reckoning arrives!

*           *           *           *           *           *           *           *

IV. In the Realm of the Imagination

As you live myriad lives, and grow, and change in the Imaginary Realm of Hnelní, you will, through the strength of your conjuration, fashion with your mind an exceptionally detailed image containing territories, kingdoms, mountains, bays, islands, ships, houses, creatures, and people. And there you will have to learn to be an archaeologist, linguist, geologist, and cartographer. But your creations themselves – beasts, places, ideas, forces, and persons – will give rise in their turn to all kinds of other things, beyond your imagination, and maybe, if you are not careful enough, beyond your ability to control them. Through supreme effort whilst organizing events, and steering outcomes, you will change the material of being in Hnelní. Without a doubt, this is the best way of affecting reality in our World, and this is the correct place to do that. Through constant practice, you will learn to move between the Everyday World and the Mental Realm faster and more easily every time.

But always be aware that every action has innumerable consequences, and often you will not be able to foresee them, especially in the Maze of the Imagination. You must discipline yourself, therefore, to focus your intentions, although it is often difficult to discern the subtle, external outcomes, from your internal perspective. Perhaps it is the smallest charms that will be the most important ones, and by using them to govern the disorder within yourself you will have the greatest effect on the chaos without. You must train and practise to become sufficiently strong in body, and mind, and spirit, for the Great Work is intensely costly, and can destroy one who fails. Or worse, it can leave one alive in the middle of a calamitous web, forced to flounder for the rest of one’s natural life and beyond to try and undo one’s ramifying errors, without a chance in hell of succeeding.

The Realm of Hnelní is the All-World’s violent womb, ruled by a sprite as unpredictable and dangerous as a pyrotechnic tiger, containing all kinds of personifications, reified concepts, and incarnate sensations. For example, here one will find beings corresponding to those unstoppable, ruinous forces existing beyond every societal structure, such as ocean, wilderness, volcano, earthquake, cyclone, meteor, and plague, which were known by the Ancients as “mlalgha, kravnu, jravna, vnwnma, rkwmgha, jmalmi, kochva, kdadjo-ryl.” In general, the landscape will appear different to every pilgrim, depending on his intentions and talents, his desires and needs, his virtues and failings. But since the form of the place is created by means of the magic cast by the individual Enchanter, those using the spells and the ceremonies discussed in detail here will be likely to experience a similar environment at the start at least. So, with the foregoing caveat, I shall proceed to describe my own impressions. As you travel, and explore, and map the seemingly endless vistas, you will reach at last the Spectral Land of Hrevkw, where the River Abraksaksa flows down from the Voguvohué Heights, through the Vale of Hnyulth containing the Swamp of Aqfaq, across the N’ld’kh H’sht Plain, and towards the City of Zlahnenthí.

In the pine-forest on the Fewefa Mountains rising behind the City of Zlahnenthí, are the hidden waters of the Perpetual Pool of Mlomegwlo, so ice-cold and sedate compared with the turbulent, violent, and poisonous seas, and air, and soil or our Painful Planet, guarded by a low stone wall to hold back space, and a circle of fire to keep out time. Here, possibilities fork incessantly into future after future in response to histories which imitate literature. And here, endless dusk promises a night that will never arrive, as the five fountains called sight, hearing, touch, smell, and taste flow into three streams called memory, imagination, and judgement. All who drink of these waters will feel that they have awoken from death, and that their wounds are mending, seeing all who have ever set upon them running away in utter terror. Then they will become younger and younger, and at last reach the moment of their birth, remembering the future perfectly, but failing to understand the present or the past, before disappearing with the tinkling of tiny bells. Wash yourself here to heal yourself, get stronger, and win wisdom through self-control, before collecting a dose of the liquid to use after you return, but do not, on pain of death, drink a drop of this most dangerous substance!

Whilst approaching the wall of the city you will see on one side a row of standing sacrifice-stones extending towards the horizon (el Khadjar Gkým), the first one red, and the last violet, although they change so slowly from one to the next that they appear the same colour. Do not be tempted to stare at them lest you begin to tread the silver path of eternal voyaging. This road is the most ancient of all monuments, but if you go to the west on the road leading east, you shall be certain to meet with adversity. Instead of that, you should go straight on, aiming for the enormous golden gates with their hinges of diamond and ruby. Before these doors stands the two-faced statue of Valkuro Herinethi [17], the explosive imp who is divinity of fever and ague, and the master of mirrors. The Frightful One contains parts of tiger, colt, bull, rose, and tempest, in an ever-changing mélange of limbs, organs, and heads that are yoked together but which hate each other, and in his mouth are teeth of stone, and wood, and iron, and he sweats paregoric, that is a medicine containing opium, benzoic acid, and camphor to ameliorate his terrible pain. This mute legate never moves from the spot, although he is so full of vigour and his keen and cruel mind hyperactive. And although his eyes are sightless, he can sense perfectly all that happens in every direction, and transfers this information to the beings within, who are siblings to him but his masters despite that. He represents all the ineffable forces that fight to rule the World for their own inscrutable purposes, in opposition to the society and culture of the Thorlin, and he casts a terrifying shadow over the landscape within, full of meaningless, burdensome bureaucracy and obsessional re-enactment.

Whilst staring at the effigy of Valkuro Herinethi, you will start to discern that the whole shape is gleaming, the stone flesh becoming limpid so that you can see the brilliant skeleton inside, where instead of the heart is a flaming knot of ribbons. And then you will feel that the place is covered over with in a sense of great antiquity, of unboundedness, of oppressiveness and intellectual terror, and of complex irrationality. The clawed twilight will threaten to destroy you, as will the serrated silence, the overpowering hunger, the inescapable needs, the black coldness, the insistent sadness, and your lonely, exhausted bones. To pass through the gates, you must permute the elements of the Lord of Disorder’s name to fashion descriptions of the City’s Seven Old Masters, such as the ones that follow. Be careful, now! It is likely that you will have to stick with it for a prolonged time, forming your powerful words. Slow and steady wins the race! But once you have done this, you are to declare them at the top of your lungs without a speck of doubt about their correctness, nor their appropriateness, nor about your right to demand entrance to the tunnels and chambers of the Labyrinth extending and intertwining below the ruined city. And let me tell you: the multitudinous compartments and passageways of the inexhaustible maze are like the nine body-systems of some enormous legendary organism – the biotic machine Implexa areaecsis [18].

For my part, speaking then with the self-possessed confidence of a master-craftsman, and the authority of an illuminated adept, I announced to the obese russet clouds choking the sky overhead:

“Kuroval Rihenethi, Oruklav Nerihethi, Lavoruk Thirinehe,

Kurolav Thinerihe, Orukval Henerithi, Lavkuro Rihethine,

and Valoruk Thirihene!” [19]

I do not know what would happen if one were to fail to work out the true names or pronounce them correctly. But suffice it to say that there are multitudes of faces mutely screaming in anguish from the horrific walls of the City of Zlahnenthí. I succeeded and passed through the gate.

You will have to head then for the slovenly garden in the north of the City of Zlahnenthí, full of black rose-bushes the size of oak-trees sprouting out everywhere, their clawed tendrils like scourges. Here, in the corner, you will see a temple in the form of a round, badly-lit tower, guarded by an albino sphinx and an evil pack of scrawny, moon-coloured, ravening hounds. It will be like a Summertide evening here, sultry and clammy, smelling of excrement, blood, and rotting flowers. Perhaps this location will remind you of various places in your own square mile, like a hateful white hospice; an old people’s home; a residential psychiatric hospital; an orphanage with high sloping roof and tall chimneys; a museum of wonders with imposing columns and threatening décor; a tempting milk-shop selling drinks laced with most unusual spices; the unescapable cells of a jail; a madhouse with striking architecture; an ecclesiastical torture-chamber; or a house of ill-repute. Do not, however, be disturbed by such thoughts, since as the living darkness descends, and you begin fearing for your life, you will have to keep your head in order to survive the trials of mental strength and magical creativity that you will undergo here.

At last, the time will have arrived for you to meet the Seven Oldest Masters. Do not ever forget that these are o-Thelohofopu, Delkvovim, Zv-m’lkvu djín, Hakulí·vóth, which squat there like flabby fleshy snails, soulless and rotten, unable to smile or to love. These are the Veiled Prophets who work through visions, psychic flashes, omens, cryptograms, and ideas induced by hallucinogenic substances to create an atmosphere of paradox, stupor, complexity, and terror. These are the World-Kings who cannot stop telling lie after lie after lie, and who carouse and celebrate, feast and booze, whilst millions die and the remainder mourn. Remember that the cloth of history is never woven by innocent hands, and that these beings cannot stand openness or sincerity, fearing they will be betrayed by them. No insult can harm them as they have already polluted public discourse so badly, spurning the usual standards of courtesy and confounding the expected rules of logic, so that all disputation is now a joke.

Here, in the waxen garden stinking of cheap imitation, full of fruit lacking sap and flavour like in a garish print, where it is not possible to tell the difference between the crooked and the straight, they sustain the emptiness of their existence in a phantom reality of fake appearances. You will never beat them through reason, nor magical strength, nor debate, nor violence. But due to their indolence, their lasciviousness, and their greed, you may manage to trick them, if you are sufficiently intelligent and brave. Bear in mind all the time, too, that this audience will not be like an every-day conversation, but like playing blind-man’s-buff amongst rampant thorn-bushes, or fencing in the pitch dark. Every ordeal will be totally different and unique, and here I depict one possible scenario, based on my own experience. So, I am not, of course, promising undiluted and universal veracity here, but a version of the reality that might pertain in other cases, together with my commentary on the events.

*           *           *           *           *           *           *           *

[0] The shamans or "ghkakhu" amongst the Sf'galu in Western Meryk-land (and the "hihehi" amongst the Yufihifolí in the East) say that by insufflating sacred snuff called "bkeké" ("pehehí") in the "mzlva" ("enasafa") ceremony, one will die, travel through the four worlds, meet spirits like the blue "vdghu" ("futhahí") (in the First World), the red, yellow, and green "bmvu" ("penefí") (in the Second World), the black, white, and grey "rbdu" ("lupothí") (in the Third World), and the "zrdvu" ("selethí") (in the Fourth World), and at last be reborn back where one started, utterly transformed. — D.B.P.

[1] Gertrude was fond of saying that the repetitive nature of most rituals is the reason it is so dramatic when someone points out the things they manage to accomplish unseen and behind the scenes, as it were. — P.M.

[2] Also: Gdofeduv, with one face; Fhusnad, the three-faced; Kehoduf, with five faces; a Hisoduf, who has seven faces. — G.Ll.

[3] Also: Johgotelo, Agfahfo, a Nunuch; and Tneha, Abhaon, and Dolig Kalvomeg. — G.Ll.

[4] Note that some prefer a purple cloak and bare head. Others amongst the Chief-Enchanters would allow or encourage the Magus to choose different colours on different occasions. — G.Ll.

[5] The Etruscan words mean: “The Fates lead the willing, but they drag the unwilling.” — P.M.

[6] Some use the names “psycho-tickling stick,” “athamé” or “ritual dagger,” or “heavenly conductor’s baton.” Some Wizards’ most prized possession is an almond switch that will blossom when needs be. — G.Ll.

[7] There are four winds and four sub-winds according to Nirtam Rebliskros (although some say that the number of the minor winds is eight), and every one has its own colour. — G.Ll.

[8] Make not ever on the face of the Woeful Eyrth the Shocking Scarlet Sign! Refrain from using the prohibited Yellow Symbol as much as possible. — G.Ll.

[9] You will not have to bend down and touch your toes here, but you should reach as far as you can to point between your legs. — G.Ll.

[10] “One is the start of unity; one is the inception of identity; all permutations are one.” — P.M.

[11] These phrases mean: “Let them persist – both the light and the darkness – and the order – and the chaos – for ever and ever, so mote it be.” — P.M.

[12] This will involve studying the Magic Squares and the Disks in as much detail as possible for one to do, and learning everything about their provenance, their shape, their meaning, their interpretation, their usage, and their strength, even before considering starting the Great Work. — G.Ll.

[13] Of course, you will have to adapt the phrases devised here, depending on the syllables you have chosen after long and deep consideration. — G.Ll.

[14] There’s blessed Gertrude stealing my thunder again without knowing it (probably), and although she does not realise the importance of her visions. So, I shall explain to you here what I learned about these technical ideas in the fairly short time when I was away from Pretany overseas. Consider the “magic line” below. Point B cuts the line between points A and C in the “magical ratio” when the ratio of the length of the full line (x+y) to the larger segment (x) is equal to the ratio of the larger segment (x) to the smaller segment (y). That is, (x + y)/x = x/y = v, or, 1 + 1/v = v. Exactly the same thing is true if one considers the ratio of the areas in the “magical rectangle” below.

So,  v² – v – 1 = 0. There are two (irrational) roots, namely, v1 = [1 + sqrt(5)]/2 together with v2 = [1 – sqrt(5)]/2. Conventionally, one says that h = [1 + sqrt(5)]/2 (that is, the “magical ratio”), and that H = [1 – sqrt(5)]/2 = –1/h. Because of these recursive definitions, it is possible to write h in terms of iterative processes like: 

By iterating the magical rectangle, one produces the patterns below. And, having drawn a smooth curve through corresponding vertices of the rectangles, one forms a curve called the “magic spiral.” That is, the magic spiral lives inside the magical rectangles as it were (see below).

There is a strong connection between the magical ratio and the “magic sequence.” The first two magic numbers are M(1) = 1  and M(2) = 1. Then one calculates the subsequent magic numbers using a recurrence relation, namely: M(n+1) = M(n) + M(n – 1), where n ≥ 2. It is possible to define M(n) in terms of h and n only through the following equation, where n ≥ 1: M(n) = [hⁿ  –  1/(–hⁿ)] / sqrt(5). Furthermore, h is the limit of the sequence M(n + 1) / M(n) when n → .

Magic numbers can lead to patterns with characteristics similar to fractals. These can be discovered everywhere in the world of nature: in branches, ferns, flower patterns (phyllotaxis), fruits, pinecones, and vegetables, for instance. The magical ratio is to be seen in animals’ bodies, fingers, and reproductive dynamics. Magical rectangles can be discerned in buildings (such as pyramids), and faces; and magic spirals in ears, galaxies, hurricanes, pinecones, plant growth (parastichy), and shells. See the images below.

But, Oh, by the Seven! How frustrated I was when I still could not find a satisfying overarching relationship between all these disparate things, even having scrutinized and absorbed the Doctor Rkstu bel-Lvensa’s wonderful lectures. Nevertheless, I would not give up researching, and I became obsessed with ideas involving symmetry, balance, completeness and perfection.

I feel, now, as if someone (I shall not mention the name!) had been leading me up the garden path. Maybe that is why those studies were so painfully annoying. At that time, however, I stuck with it, labouring in vain, trying to bash a round peg into a square hole as it were, but despite all my hard work, I reached an impasse time after time [†]. Well, eighteen months later, I escaped, heartbroken, from the Heart of the Continent. I had realised the following. It is true that these magical patterns are beautiful, and that the numerological principles are exceptionally interesting, and useful in analyzing natural forms of all kinds. But the magic numbers and everything connected with them are too regular and predictable for my purposes, although the patterns can be very complex. The more intently I considered this topic, the more surely I concluded that such systematic methods of dealing with existence’s most pressing problems would never provide me with the tools to accomplish what is needed today [‡].

Here's the irony of the situation for you. I had been led astray by love (but only of the purest kind). I had been thrown off balance and enticed into wandering off the disciplined path of the Master by sweet unruly feelings beyond my control, which brought down such bitter regret on my head in the end. But while Gertrude believed that she could create songs from the heart’s wordless language to soothe wounds and heal civilization, I myself felt in my bones that we need water, and steel, and fire to open doors that would never be closed. In other words, I knew then that it is not affection that would prevail, but will. But in addition to that, I saw that not through restrictions and enforcing conformity would I drive the Wanton World towards salvation, but by encouraging it to grow up, take responsibility, and accept the pangs of constant transformation. Well, fair play to me for accepting the inevitable conclusion in the end, I am only a human being after all! David, however, presents an ongoing problem. He appears so like Gertrude (and the rest of the Fantasizers’ Fraternity) regarding all those misguided ideas about pacifism, inclusivity and equality, amongst others. (That is no great surprise to some of us at least!) I shall have to teach him to fight (although I am not a physical warrior) – for his own benefit, and so that he will win at last – and maybe the Old Solider will be of use in accomplishing this – paternal – task, whether he likes it or not. — D.B.P.

[†] Of course, it is well known that “squaring the circle” is impossible, even by the “deluded legalists” wandering amongst the black blooms on the Magic Mountain. I recall, here, that it is numerologists who tend to go mad whist pursuing their goals, not poets, musicians, or sophologists. — P.M.

[‡] “Even the Springtide Spirit knows not from where the blossoms burst forth,” as they say (according to Gertrude). This, perhaps, reflects the idea that if one were to gain complete mastery over one’s craft, to such a degree that one won complete knowledge of the discipline and perfect ability to complete one’s endeavours, then the possibility of surprise would evaporate, and one’s interest, enthusiasm, and zest would wither. — P.M.

[15] If you are still conscious of the sacred space about you at this time, you should now face the north again. However, you will feel the substance of the Physical World melting, whilst the material of the Imaginary World becomes more and more obvious, and so it will tend to be extremely hard to orient yourself. — G.Ll. [Note: One of the most interesting, and frustrating, things regarding these “instructions” is how to create the Charms. Of course, the “mystic syllables” are at the root of everything, but I believe that Gertrude was trying to hide things at the same time as reveal them here. Despite that, I’m guessing that she had some ideas about “glossolalia,” and that she thought that by “speaking in tongues” you could mimic in language the majestic musical process of modulation, or the biological process of evolution. I can only add this. Once, whilst celebrating the opening night of an opera, she said something like: “Inspiration comes through idle worship, whilst idle voices lead the way,” although I couldn’t hear well, as the music was so loud, and we were both a bit tipsy. This is yet another enigma I haven’t managed to solve, more’s the pity! — P.M.]

[16] Here, you are to invert the phrase produced previously, paying particular attention to the new meaning. — G.Ll.

[17] All of the Old Masters, Ancient Divinities, or Seraphic Sorcerers have very many names, and this one is also known as Shekhis. — P.M.

[18] The Kzthkndawm Knrpoylz who, it is alleged, has visited the Labyrinth many times, extends the metaphor, elucidating as follows. “Every labyrinth is fundamentally identical, and all mazes meet in the centre of the creature of animate porphyry. The reproductive system allows the locus to replicate all of its internal contents, to mutate, to produce avatars and copy phantasms, and to increase constantly in size and complexity whilst evolving. The immune system brings forth phantasms to beguile, mislead and cloud the mind of harmful invaders, and physical manifestations to distract and entrap the unwary before killing them. The circulatory system transports nutriments and any wastes and helps to relay messages between the semi-autonomous denizens that serve to defend and maintain the organism and permit it to develop chaotically. The digestive system tries to break down all material, psychic or material, entering the organism, so that it may be utilised, recycled and adapted. The urinary system seeks to distil, transmute and eliminate the remains of any truly baneful influence, should this become problematic in the organism. The endocrine system mediates communication between the organism and its avatars and phantasms; between these entities themselves; and between the organism and any interloping beings. The lymphatic system is responsible for the release and transportation of the organism’s avatars and phantasms; provides portals for movement of corporeal and incorporeal stuff; and facilitates communication between autonomous beings, semi-autonomous entities, and the organism itself. The nervous system monitors the internal state of the organism and its multitudinous interfaces with external realities; coordinates and transmits responses; maintains or changes the internal state; allows the organism to influence external existence; and permits communication between the various systems of the organism. The respiratory system constantly sucks in images, information and ideas from innumerable realities, and exudes dreams, nightmares, visions, confusion and inspiration. At the end of the quest the only question will be: which will be stronger, the Master or this frightful Entity that propagates like some fungoid rhizome?”— G.Ll.

[19] I believe there are 621,216,192 combinations of 7 “names” (if the order is not important). If it took half a minute to recite one series of 7 expressions, one would be speaking for about 600 years without pause or respite to go through them all. In the case of permutations: there are 3,130,929,607,680 of them, and under the same conditions it would take about 3,000,000 years. But, like Gertrude said, that kind of behaviour wouldn’t be acceptable in the least, being likely to lead to a fate worse than death. — P.M.

O “Lleisiau” gan y Chwaer Xerndru Volxndí

III. Cychwyn y Gwaith Mawr

Y ffordd orau oll i’r Gorcheiniad gyrraedd ei nodau yw trwy ddatblygu “zarazehazí” neu “ddychymyg gweithredol” na fydd yn ymdrin â delweddau ffansïol yn unig, ond yn mynd y tu hwnt i feddwl rhesymegol, i gysylltu rhwng canfyddiad synhwyraidd a deallusrwydd. Wedyn, wedi gweithio mor galed ag y bo’n bosibl i fagu’r medr hwn, bydd y Rhiniwr, hyd yn oed wrth jocan, yn gorfod gweithredu’n bositif ac â chalon lân wrth lafarganu’r geiriau hudol, gwau straeon swynol, a chyfansoddi caneuon persain. Felly bydd yn creu rhywbeth arbennig, cywrain, a deniadol, wrth fod bob tro’n fodlon credu na fydd yr un ddelwedd, na’r un dôn, fyth yn anghywir ynddi ei hun (er bod y naill yn gallu bod yn fwy gweddus o lawer at ddiben neilltuol na’r llall). Caniatewch imi yma ddefnyddio trosiad o fyd y celfyddydau gweledol i ddisgrifio gweithred swyno. Bydd fel petai’r Hudol yn tynnu llun tra hardd o fforest wedi’i llunio o symbolau afrifed wedi’u hysgythru mor ddwys ar y deunydd fel bod pob coeden unigryw yn hollol anweladwy, a’r geiriau oll yn cyfan gwbl annealladwy. Ac wedyn ei roi ar dân a wna, fel y bydd y llythrennau’n llewyrchu’n rhuddgoch cryf ymhlith fflamau gwynion, cyn tanbeidio’n ddisgleiriach, fel gloÿnnod metelig yn gwibio yn ngwres llon yr oddaith nes eu bod yn eiriasu. Bydd pŵer ac egni’r Hudwr yn ymestyn y tu hwnt i ffurf sylfaenol a siâp syml y lluniau y bydd yn eu tynnu, gan effeithio ar y Byd, ei newid, a gwneuthur i bobl brofi pethau rhyfedd.

Mae’r nanasí neu’r meddwl fel hidlen, a hebddo bydd dyn yn agored i rannu profiadau o’r tu hwnt iddo ei hun. Gall paentio, cerflunio, dawnsio, cerddoriaeth, ac ysgrifennu chwarae rhan mewn ymarferion defodol fel teclynnau cynhyrchiol i achosi newid ac ail-wneuthur y Byd yn anuniongyrchol. Mae Frātrēs Ulolbigí (Brodyr Ulolbig) yn sôn am y Gêm Fawr, sydd yn gadael i ddyn brofi synnwyr rhyddid a digymhellrwydd diniwed (ond nid yn blentynnaidd) wrth i’r niwl goleuol ddisgyn drosto. Mae’r goleuedigion o’r enw hai-Adelphaí Inenzusẃ (Chwiorydd Inenzus) yn dysgu’r Gelfyddyd, yn cynnwys angen canolbwyntio ar baradocsau na ellir eu datrys fel offeryn i helpu gwacáu’r meddwl. Y Doethur Du a ddarganfu Ciwb Hramonth, wedi’i wneuthur o ddau gant ac un ar bymtheg o gelloedd yn cynnwys delweddau, symbolau, geiriau, a rwnau. O hwn, lluniodd ef Ddisgiau Hlothu a Sgwariau Hud Thuhlo, y dylid eu trin yn unol â set o reolau cyfuniadol yn cynnwys elfennau hap er mwyn dwyn i sylw’r ymarferwr drysorau rhyfeddomatig a datgelu gwirionedd am yr Holl Fyd i neb yn ddigon doeth. Dyma enghraifft o un o’r Sgwariau Hud:

Er mwyn cyflawni eu dibenion, bydd rhai Lledrithwyr yn defnyddio dulliau’n cynnwys drymio, ymdrech gorfforol, rheoli deiet, neu lowcio diodydd meddwol i ysgogi llesmair, ymwybyddiaeth gyfnewidiol, breuddwydion, a gweledigaethau. Bydd eraill yn goranadlu neu greu diffyg ocsigen yn yr ymennydd i darfu ar lif arferol amser, ymyrryd â threfn amseryddol gyffredin digwyddiadau, a chael hyd i brofiadau y tu hwnt i’r personol. Yn ddiweddar, rhai eraill eto sydd wedi bod yn defnyddio ysgogi electromagnetig llabedau’r arlais i wneud pethau tebyg. Ac ers cyn cof, mae llawer wedi arbrofi â chymryd cyffuriau penodol megis amamus, banicap, baniharm, banistelpe, datuijims, duniaggreu, hyosbane, mandroff, peyolofo, pilliroom, psychovir, skapastra, spikni, neu tabibog [0]. Ceir hefyd Injan Nikram sydd yn dihuno, mwyhau, amsugno, a ffocysu egnïon y suhavurí a’r suhazarirí a’u hanfon dros bellteroedd hirion i effeithio ar ddeunydd realedd.

Bydd y dulliau hyn i gyd yn gweithio fel falf ollwng i’r nanasí sydd fel arfer yn ffrwyno mewnlifiad synwyriadau, ac felly y gadawant i gyd i chwi gael hyd i lawer rhagor o wybodaeth ddefnyddiol gan yr Holl Fyd, ac felly i weithio’n llawer mwy effeithiol. Rhaid i’r Swyngyfareddwr fod yn ofalus iawn, fodd bynnag, gan weithredu fel petai’n dal crochan enfawr yn cynnwys hylif du mor ddwys â mercwri ar flaen ei drwyn. Oblegid trwy gofleidio a gor-ddefnyddio’r fath ffyrdd o weithredu’n llwyddiannus, bydd y Rheibiwr yn ei ffeindio ei hun yn nôl harddaf y Ddau Fyd, yn tywynnu’n felyn a phinc, ble bydd popeth mor ddoniol â’r perfformiad gorau a mwyaf gwaedlyd gan y Clown Bwrlésg o'r Syrcas Absẃrd. Ac yno y dymuna ef aros yn barhaol a’r ecstasi’n para am byth. Ond, fel arall, os ffaelu yn ei ymdrechion a wna, gall ryddhau enfysau gwenwynig, creu cawodydd brawychus o flodau rheglyd, llyffantod milain, a chesair wedi’u gwefru, neu ddioddef tranc sydyn ac annisgwyl.

Mae “Llyfr Pethau Anhysbys” y Chwaer Xhogguva yn datgelu sut y gall yr Hudol estyn gyda’r suhazarirí i ddarganfod neu greu “mundus imāginārius” neu “fyd dychmygol” yn llawn pethau a digwyddiadau sydd yn baradocsaidd, amwys, ac anomalaidd. Cyn teithio trwy’r fro hynod hon, rhaid iddo ddysgu cario bob amser yn ei feddwl “axis mundī,” hynny yw, “echelin y bydysawd,” heb orfod canolbwyntio arni, yn gwmpawd fel nad â ef ar goll, na chael ei gamarwain na’i dwyllo, ond yn lle hynny gallu ffeindio ei ffordd yn ôl o’r diwedd. Trwy feithrin agwedd neilltuol ymrwymiad fel plentyn ar yr amgylchedd, y daw’r realedd newydd sbon hwn yn fwy canfyddadwy a chydlynol na’r byd empeiraidd wedi’i sylfaenu ar arsylwi ac arbrofi. Ac efallai yn y pen draw y treiddia’r Swyngyfareddwr i’r synhwyrfa belydrol yng nghalon yr Holl Fyd a darganfod ei darganfod a deall tarddiad metaffisegol pob peth. Wedyn bydd yn gallu dechrau dylanwadu ar realedd os mynegir ei ddymuniadau’n ddigon clir, wrth fyfyrio i ffocysu’r dychymyg, a chymysgu’r materol a’r ansylweddol, i roi ffurf i gaos, a chnawd i’r ysbrydol.

Ond mae Xhogguva hefyd yn rhybuddio mai’r rhan fwyaf o’r amser na fydd y Swyngyfareddwr yn cael hyd i’r geiriau mwyaf treiddiol – na’r alawon harddaf – i fynegi’i ewyllys yn berffaith. Bid a fo am hynny, mae hi’n taeru mai trwy barhau i ymarfer y defodau ac anturio yn y Fro Ddychmygol, hyd yn oed os methu drosodd a thro a wna dyn, y datgela ef gryn dipyn o ddata seicig wedi’u celu gan symbolaeth a’u gorchuddio gan lenni aneglurder a haenau o ysbwriel diwylliannol. Rhaid i’r Rheibiwr fod yn falch felly o roi’r gorau i ohirio’r sgwrs rhwng serch ac ofn ac yn barod i aberthu’r hunan bach i allu datgladdu’r arall mawr yn llechu y tu mewn. Fe ddylai chwarae, bob tro’n llawn diddordeb, fel crwt yn dysgu sut i ddefnyddio microsgop i rythu ar fyd newydd brawychus o fwystfilod bychain, neu fel seryddwr yn defnyddio ei gelfyddydau astrus i astudio’r deunyddiau duon yn llenwi galaethau anghysbell. Ac fe fydd yn gorfod cofio mai dim ond trwy amsugno gwybodaeth, ei threulio, a’i gwneuthur yn rhan ohono ef, y daw dirnadaeth barhaol.

Bydd y Gorcheiniwr wedyn yn deall syniadau nas gellir ei chynrychioli ag arwyddion cyffredin. Bydd yn edrych ar wyneb y Lleuad Oriog i ganfod golwg nas gwelwyd gan lygaid ar y Ddaear o’r blaen, gwrando ar gri’r adar unig i glywed sain nas clywyd gan glustiau dynol hyd yn hynny, a chyffwrdd yn y pridd gwlyb i deimlo sylwedd nas profwyd eto gan ddwylo neb. O’r diwedd, bydd yn gallu dod â’i ddeall yn ôl wrth ymgorffori llais natur yn cyhoeddi egwyddorion trawsffurfio i’r Thorlin. Trwy ddarparu iddynt olwg oddi fry i Alanthé foddedig, mae’n bosibl y bydd yn dysgu pobl i deimlo a deall mor beryglus yw’r dymuniad i fod yn feistri technolegol sydd yn gweithio i ormesu a gorfodi’r Byd a’i bethau. Ac felly dichon y gall lywio hynt a hanes y rhywogaeth, trwy gocsio, cosi, a gosod esiampl dda (er mai efallai y bydd tipyn bach o ddarbwyllo, o gymell, ac o dwyllo’n bwysig, ar ben hynny oll) i fyny llwybr cul esblygu poenus yn hytrach nag i lawr y stryd fawr yn arwain at ddarfodiad a difancoll.

Dyma reolau sylfaenol Ymarfer Dewindabaeth. Mae defodau’n nerthol achos bod yr Hudol yn eu hadnabod, eu deall, eu caru, ymddiried ynddynt, a’u defnyddio’n gyson. Ond ar y llaw arall y mae’n cael ei rwymo wrthynt fwyfwy bob tro y’u hymarfer hwy, fel na all ddianc rhagddynt hwy yn y pen draw. Ystyried y syniad anuniongred hwn, felly, sydd bron yn hereticaidd i Aelodau Llawn yr Urddau, o leiaf. Sut beth fyddai seremoni a oedd yn fwriadol wahanol o ran rhai manylion penodol bob amser, fel petai’n cael ei haddasu’n fyrfyfyr at yr amgylchiadau? [1] Wedi dywed hynny, rhaid i fi bwysleisio un peth i chwi yma. I ddechrau, dylai’r Lledrithiwr ddefnyddio’r defodau hysbys, yr ydys yn gwybod y byddant yn llwyddo. Wedi’r cyfan, pwy yn ei iawn bwyll a fyddai’n ailddyfeisio’r olwyn, a ffyrdd mor ddibynadwy o agor drysau’r meddwl eisoes yn bodoli?

Fodd bynnag, hyd yn oed tra defnyddia’r Rhiniwr ddulliau oesol fel y rhain, peidier byth ag anghofio mai efe yn unig sydd yn gyfrifol am ei holl weithredoedd a’u canlyniadau, er gwell neu er gwaeth. Ac wrth iddo dreiddio bellach, bellach i’r Labyrinth, bydd yn angenrheidiol iddo dreulio cryn amser ar astudio, synfyfyrio, llafurio, a dyfeisio, ei ymarferion personol ei hun, os bydd i gyflawni unrhyw beth o bwys, heb sôn am osgoi mynd yn wallgof, neu gael ei ddifa’n llwyr, neu gael ei hyrddio i’r Pwll Diwaelod i ddioddef am byth. Nac atalied ei hun felly rhag benthyca ac ailddefnyddio, dyfynnu, anodi, a chyfieithu, er mwyn dehongli’r symbolau’n heigio o’i gwmpas a llunio’i ledrithiau.

Dyma gyfarwyddiadau i’r darpar Orcheiniwr o ran cychwyn ar y Gwaith Mawr. Ac yma yr wyf yn siarad â chwi yn uniongyrchol er nad wyf yn eich adnabod, na’n debygol o ddod i’ch adnabod byth. Fe ddylech ymdrwytho mewn hud-wyddoniaeth gêl o bob math yn cynnwys alcemeg, astroleg, rhifoleg, daeargoel, ffaneroneg, llawddewiniaeth, ffrenoleg, graffoleg, grisial-syllu, ac ymholiadau empeiraidd ynglŷn â’r cyd-adweithio rhwng elfennau hanfodol serch a nwyd. Bydd yn ddefnyddiol i chwi greu a maentumio ystafell weithio breifat, y “cysegr sancteiddiaf,” i fod yn fyfyrgell, ffau, labordy, arsyllfa, amgueddfa, oriel gelf, a neuadd gyngerdd. Ac yno y dylech gasglu at ei gilydd holl declynnau’r Gwaith Mawr, er enghraifft: cloriannau, crwsiblau, dyfeisiau trydanol a ffwrneisi; jariau yn cynnwys angenfilod a mandragorau wedi’u cyffeithio; llestri distyllio a llosgwyr; llyfrau hud a lledrith arswydus; offerynnau cerdd hynafol; pestlau a morterau; poteli o dinturiau a photiau o berlysiau, sbeisys a chemegion; silindrau mesur; tyrrau o ffosiliau anhygoel ac ysgerbydau crocodeil, dodoaid, seirff, a griffwns; ac amryw baraffernalia anarferol.

Ond cyn i chwi gychwyn, gwrandewch! Cnowch gil dros hyn! Cyfrinachau sydd yn ffurfio’r twnnel i freuddwyd fyd ble mai chwi, ar ffurf eich "hunan arall," a fydd yn dianc rhag y gorffwylledd beunyddiol, a llwyddo i gynllunio, a swyno, a rheoli digwyddiadau. Mae gan gyfrinachau pwysig, go iawn, fel y dirgelion hyn, fywyd a nerth, a fydd yn lleihau o’u rhannu hyd yn oed ag un enaid byw arall. Dylid osgoi eu dywedyd wrth neb. Nac ysgrifenner y dulliau a ddatblygir, na’r darganfyddiadau a wneir o gwbl, am mai trwy eu darlledu y byddir yn gwanhau’r pŵer hudol a’i rhwystro rhag gweithredu ar y Byd.

Rhaid i chwi baentio’r ddelwedd ganlynol, Llygad Swtach, ar y wal i’r gogledd i fwrw drygioni heibio a’ch diogelu eich hun. Rhowch dair pluen, yn ysgarlad, brown, ac aur, uwchben llygad brown ag ymyl gwyn, uwchlaw i bedair cylch, yn felyn, gwyrdd, glas, a choch a phob un ag ymyl gwyn y tu mewn i gylch du.

Yr ydych bob amser i berfformio’r Ddefod Buro cyn dechrau rheibio. Ar ôl eich dwbio eich hun â llaid neu glai, dylech ei olchi ymaith â dŵr croyw wrth adrodd, “Pryd nad oedd dyfnder y ganwyd fi, cyn bod ffynhonnau yn gorlifo o ddyfroedd,” er mwyn datgan eich bod yn lân, yn gyfarwydd â’r oraclau, yn nerthol, ac yn barod i weithredu. Wedyn, cyneuwch y canhwyllau gwyrddion i gynrychioli’r pleser enfawr a dardd o ddihuno ac actifadu ymadroddion marw, anhysbys ac anghofiedig a ragora ar iaith bob dydd, a mynd y tu hwnt i gyfyngiadau arferol cyfathrebu. Rhaid i chwi wisgo breichled drain am eich arddwrn, i’ch atgoffa bod bwrw hud yn gallu bod yn ffynhonnell llawenydd mawr ond hefyd yn arwain yn y pen draw at ddioddefaint gogoneddus pan fyddwch yn gorfod addef mai’r hyn sydd yn peri i blant chwerthin a gwyd ofn ar bobl mewn oed. Byddwch dra ymwybodol hefyd, drwy gydol eich perfformiad, o mor eithriadol o bwysig fydd blas y geiriau a siâp y seiniau. Gofalwch bob amser leisio’r alawon, a llafarganu’r geiriau hud, yr enwau cyfrin, a’r swynion yn uchel fel petaech yn grwnan, yn canu, neu’n rhuo o ddwfn yn eich bola. Rhaid i chwi ddatgan eich dymuniadau nid fel cwestiynau na gosodiadau ond fel bwriadau i weithredu. A byddwch yn gorfod eu hatgyfnerthu â gweithred ac ystum, fel petaech yn cerfio rwnau o dân ar y gwynt. Trwy hyn y byddwch yn tanio adwaith cadwynol ar eich union, gan ysgwyd Coeden Bywyd o’i gwreiddiau hyd at ei changhennau, a dechrau achosi’r newidiadau a ddymunir.

Dylech ar bob adeg gael wrth law bedwar offeryn hynafol y Thorlin, sef dagr callestr du, disgen o blwm, rhaff o sidan porffor, a saethau o spikni, i’ch gwarchod rhag ymosodiadau gan endidau maleisus, a’r pedwar trysor cysegredig, sef cryman pres, rhoden efydd, coron haearn, a phlât euraidd i’w defnyddio yn ystod y gonsuriaeth. Ymhellach, cyn i chwi gychwyn ar eich taith ysbrydol, byddwch yn gorfod casglu hefyd offer a fydd yn addas i chwi eich hun, megis megin o ledr madfall, gefel arian, morthwyl adamantaidd, carreg las farwol o’r gwagle, powlen o bupur seicedelig, a modrwy wenwynig o asgwrn dynol. Yn dibynnu ar y gamp yr ydych yn dymuno ei chyflawni, dichon y bydd arnoch angen ffon fesur, oriawr, trawfforch, baromedr, chwylrod, thermomedr, gyrosgop, neu gŵyr, hefyd.

Rhowch ddelwedd Duwdod Rhyfel, Taran, Tranc, ac Aileni (Tzluktnakhu, y Pysgotwr Ifanc) [2] yn ei ddillad wedi’u gwehyddu ac yn cario llawer darn arian a breichled aur ar ochr ogleddol y siambr yn wynebu Llygaid Swtach. A dodwch eilun y Dduwies Driphlyg, Mama Dumb-Lily [3], dan fêl ar gart wedi’i lusgo gan wartheg o eboni ar yr ochr ddeheuol. Bydd y rhain yn eich gwarchod rhag yr hen wrach wancus a’r bwgan bannog a gwyd trwy agennau dyfnaf yn eich meddwl i ymosod arnoch, a chwychwi ar fin llwyddo yn y gonsuriaeth. Byddwch yn siŵr o ddefnyddio cennin a chwrw i gysegru’r teclynnau hyn oll cyn eu trin a’u trafod. Dylech hefyd ystyried casglu a defnyddio ffigurynnau amrwd o glai, yn cynnwys “mb’nundu nd’thu” (neu “dī mānēs” yng ngeiriau Arolygwyr Dogma Sylfaenol yr EFE), â phennau mawr crwn, a chyrff ac aelodau byr. Mae’r rhain yn eilunod teuluol yn hen gwlt cuddiedig y llwyth a lwyddodd i ddianc rhag yr Eglwys i addoli ysbrydion allfydol, dieflig, a brawychus, o’r enw Ls’vnu, Ks’lso, Nk’vsa, Sk’slé, Vn’skí, Sl’ksu, a Nv’lso. Os dysgu sut i animeiddio’r garfan hon o gerfluniau bach a wnewch, gallant hwy fynd yn eu blaen i weithredu ar eich rhan, gwneuthur negeseuon, a chyflawni llawer o dasgau annymunol, diflas, a pheryglus.

Nesaf, dylech ddod â’r Saint Greal ar ffurf priddlestr syml plaen a ddefnyddid ar un adeg i wenwyno athronwyr a chasglu dagrau athrawon diniwed a groeshoeliwyd, yn cynnwys cymysgedd o waed ffres a rhwd cynoesol. Sicrhewch eich bod yn eneinio’r fawd dde, y llabed glust de, a’r bawd troed de, fel na fyddwch yn gadael unrhyw rannau penodol o’ch hun ar ôl pan ddewch i feddu ar nodweddion llew, draig, baedd o’r coed, afon, a choeden yn y Labyrinth Dychmygol yn ôl yr angen yn nes ymlaen. Yr ydych i rannu’r lle sanctaidd oddi wrth y lle bydol er mwyn diffinio a maentumio’r realedd amgen y byddwch yn ei greu, ac osgoi llygredd. Glanhewch y cylch hudol gan ddefnyddio’r Ddefod Gysegru, cyn dodi conau bach anhygoel o drwm yn y mannau priodol i gynrychioli’r endidau y gelwir arnynt i ymrithio maes o law. Wedyn gwisgwch y gŵn hir, du a’r cycyllog [4], wrth ddatgan y litani [5]:

“Dūcent volentem fāta, nōlentem trahunt. Dyma fi wedi gwisgo’r alarwisg er mwyn cofio pethau anhysbys ers y cychwyn cyntaf. Ac felly, gyda’m hysgrifen fy hun y byddaf yn ychwanegu at ddogfen ddifai amser. Boed i hon fod yn gofeb i’r atgofion hynny wedi’u hysgrifennu mewn tywod du, a gaiff eu hysgubo ymaith o wyneb y Byd fel arfer gan wyntoedd di-hid eiddilwch, entropi, ac angau.”

Yn eich llaw gryfaf y dylech gario ffon hud fach o ryw ddeunydd addas yr ydych wedi’i gwneuthur a’i chysegru â’ch llaw eich hun [6]. Rhaid i chwi gadw wrth law hefyd, wrth gwrs, hudlath hir o bin (neu, fel o’r blaen, o onnen, llwyfen, derw, neu wernen, yn ôl yr angen neu’r dymuniad).

Dyma Ddull Nothothu at baratoi eich teml bersonol. Dylech ffurfio ar y llawr â’r cymysgedd santaidd o’r Saint Greal ddelwedd Seren Elfan, hynny yw heptagram rheolaidd i gynrychioli’r elfennau tân, dŵr, awyr, pridd, sylffwr, halen, a mercwri – naill ai’r heptagram bach {7/2} neu’r heptagram mawr {7/3} – wedi’i arysgrifio y tu mewn i octagon rheolaidd, a’i fertigau’n cynrychioli’r wyth gwynt [7]. Mae canol union y ddau ffigur yn cyfatebu â’r elfen etheraidd o’r enw “hanfod.” 

Fe fydd yn rhaid i chwi ddefnyddio cwmpas a gwialen fesur i ffurfio’r heptagram, oherwydd briodoleddau neilltuol y siâp; haws fydd darlunio’r octagon. Fel rheol bydd fertig unigryw’r heptagram yn cyd-daro ag un o fertigau’r octagon, ac yn pwyntio at y gogledd, ond mae’n bosibl dewis pwyntiau eraill y cwmpawd os bydd digon o reswm. Byddwch yn ofalus gan mai anodd yw llunio siâp yr heptagram yn ddigon manwl, er bod cywirdeb yn anhepgor wrth weithredu’n ddefodol. Rhowch y canlynol ar bwyntiau’r heptagram, yn dechrau yn y gogledd, a throi’n glocwedd: cannwyll ynghynn, ffiol o ddagrau babi, plu o frân wen a cholomen ddu, lwmp o glai ffres, bocs mawr o fatsis hen-ffasiwn, powlen o halen gwyn, a thermomedr mercwri. Paentiwch y Seliau Lliw ar fertigau’r octagon yn dechrau yn y gogledd a mynd yn glocwedd: porffor, gwyrdd, brown, llwyd, glas, arian, coch, a gwyn [8].

Nesaf y daw amser cyfarch yr wyth gwynt trwy chwythu corn copr enfawr (yn ogystal â bytheirio a rhechi’n hir ac yn uchel, os bydd hyn yn bosibl o gwbl), cyn dywed yr enwau fesul un:

“Dewch, O Wyth Gwarchodwr y Cwmpawd! Dewch Untanasí, Kwerthastí, Khyethalí, Koyanaí, Hwerthlí, Shevethí, Arthalí, a Havhwkhthí. Cenwch o’r cyfeiriadau priodol eich corganau affwysol! Boed i chwi drystio, a rhegi, a rhuo, gan ysgubo drygioni oll ymaith o’ch blaen, a threchu fy ngelynion yn llwyr. Boed i chwi lenwi hwyliau fy mad a megino fflamau fy nymuniad, wrth helpu bob amser hefyd i gadw fy meddwl yn glir a’m calon yn bur!”

Wedyn byddwch yn barod i’ch atgyfnerthu eich hun trwy ddefnyddio Defod y Cwmwl Llachar a’r Golofn Dân. Datganwch i ddechrau: “Boed i’r golau sanctaidd ddisgyn,” wrth ddychmygu tarth yn llawn gwreichion tywynnol di-rif yn ymrithio am eich pen ac wedyn yn dechrau llifo trwoch. Byddwch yn arddeisyf y Meddwl Annirnadwy trwy alw ar y Saith Enw Cyfrin. Cofiwch gadw’r ffon hud fach i bwyntio i fyny bob tro wrth ei symud o gwmpas. Ymdawelwch, a sefyll yn gadarn ond yn ymlaciedig gan wynebu’r gogledd. Wedyn, cyffwrddwch â rhannau priodol y corff, gan ddywed:

– Boed i Eh-hey, mewn cwmwl gwyn, arllwys trugaredd, hethera, trwy fy nghoron!

– Bid i Ah-o’el, mewn cwmwl llwyd, roi deall, vinya-thaatha-hohna, i’m trydydd llygad!

– Bydded i Sha’yad, mewn cwmwl glas, roi nerth rhyfedd, hevra-hestha, yn fy llwnc!

– Bid i Elohmiy, mewn cwmwl melyn, ddod â chydbwysedd, thifretha, i’m calon!

– Boed i Tzevtao, mewn cwmwl brown, ddod â gogoniant, hotha-nethsha, i’m bogail!

– Bydded i Ado’yan mewn cwmwl porffor, ddod â sadrwydd, yesotha, i’m habdomen isaf!

– Bid i Halé, mewn cwlwm seithliw, osod disgyblaeth, nahlutha, dan fy nhraed! [9]

Bydd yn rhaid i chwi ymestyn eich breichiau i ddal y golau a deflir gan y sêr yn heigio o’ch cwmpas nes y bydd yn llifo trwoch chwi, o’r goron i’r sawdl. Wedyn, wrth wynebu’r gogledd, ac wedi’ch llenwi â’r golau sanctaidd, dechreuwch wneuthur Arwydd Havalatha. Dychmygwch eich bod yn tyfu i fod cymaint â’r Holl Fyd, ac yn fwy, wrth i chwi ddatblygu i fod Meistr ar eich bydysawd gwneuthur eich hun. Tra bydd y gweddnewidiad hwn yn digwydd, dylech rwnan geiriau Alealitha – “Ahath lozé ehuthoh; ahath lozé ihuth; thenulara-shé ahath!” [10]

Gyda’ch llaw gryfaf, cyffyrddwch â’r trydydd llygad yng nghanol eich talcen, gan ddywed [11] – “athehan”; ac wedyn eich abdomen isaf, gan ddywed “aluhu-lir uthu-lir.” Cyffyrddwch wedyn eich ysgwydd chwith, gan ddywed “hehulah-lir”; a’ch ysgwydd dde, gan ddywed “thethulah-lir.” Fe fyddwch yn teimlo golau ac egni’n llifo trwoch o ysgwydd i ysgwydd. Gorffennwch trwy blethu eich dwylo o flaen eich calon, wrth ddywed “aleo aleo lanha anení,” a byddwch yn teimlo croes lachar y tu mewn i chwi, yn eich cysylltu â’r Holl Fyd i bob cyfeiriad.

Byddwch yn teimlo’r egni’n cylchdroi o’ch cwmpas mewn sbiralau ac yn tyfu, wrth i chwi anadlu’n rhythmig a’i dynnu i mewn i chwi. Dychmygwch eich bod yn sefyll yn gadarn ac yn hollol ddiogel yng nghanol y fflamau a fydd yn ymddangos ar y dechrau fel ffrwydrad melyn, ac wedyn yn newid i fod yn las yr awyr a chlaear, yn binc llachar cynnes, yn lliw pwmpen aeddfed, yn ysgarlad, yn rhuddgoch gloyw, yn lelog tywyll fel gwin berwedig, yn lasgoch pefriog, indigo, yn ddulas tywyll, ac yn ddu. Yn olaf, byddwch chwi’n fflamio â thân gwyn yn ddigon i ddallu dyn. I orffen, bloeddiwch:

“O’m cwmpas y fflamia’r wyth arwydd; yn y golofn a’r tu mewn imi y llewyrcha’r seren saith pelydryn! Fe’m llenwir â golau bywyd ac yr wyf ar dân ond heb gael fy nifa! Boed i wirionedd llachar serch fy amddiffyn am byth. Bid i rymoedd y Fall yn cuddio yn y tywyllwch diderfyn weld popeth y tu allan imi ond nid myfi. Yn yr holl enwau glân yr wyf yn consurio’r Grymoedd Gwarcheidiol a phopeth sydd yn ateb iddynt, ac yn gofyn iddynt fynd a gwneud fy ewyllys!”

Ar ôl canolbwyntio’n ddwys ar y symbolau ar Sgwariau Hud Thuhlo, dewiswch y rhai mwyaf addas yn eu trefn briodol, gan ddefnyddio Disgiau Hlothu [12]. Datganwch, wrth wynebu’r gogledd:

“Dyma ddechrau Dadansoddi’r Allweddeiriau. Boed i seiniau’r Holl Fyd lifo trwof fi’n ddilyffethair, heb ystyr na phwrpas ac eithrio eu dirgryniad eu hun, megis Cytgord y Bydoedd Uwchben. Ac felly ynof fi y dônt hwy o hyd i fynegiant newydd, i fywyd, ac i nerth. A thrwy gyfrwng fy llais, fy ystum, a’m gweithred, yr ânt hwy y tu hwnt i mi ac i’w ffurf wreiddiol, gan grisialu’n gysyniadau, gwrthrychau, a pherthnasau, a rhagori arnynt eu hun yn eu pŵer creadigol.”

A chwychwi’n dal i wynebu’r gogledd, dechreuwch trwy rwnan y seiniau yn y rhes gyntaf isod wrth ffurfio siâp yr un ohonynt a ddewiswyd gennych yn yr awyr (“THA,” er enghraifft). Ac wedyn, trowch yn glocwedd i wynebu pob fertig o’r heptagram yn ei dro, wrth ail-wneuthur yr un peth fesul llinell (gan ddewis “LA, PU, LE, NU, SE, RI,” er enghraifft):

“La sa tha fa fe tha he ru lu fu;

Ze si ra ni la la na ra fi si;

The thu ri pu thi ro ha pa ha sa pa pi li;

Tha e thi sa a thi la li the le ni;

Pu nu po ru tha e le la u a a ha thi;

Ra se a fi u ro u hu ho li fe fi si ha se;

Si tha fi li i ha hu le ri fa tha he lo the.”

Ac wedyn, dywedwch:

“Cwblheir y Swyn Gyntaf. 'THALAPU LE NUSERI!' BOED I BYRTH Y GWYLL AGOR! [13] Otki nadar abali mipso salay fotisio n’maza she mases zazpa’nde moniumalí n’se no ysitro futa al’k! Boed i’m llais ddod mor gryf a chyfuwch nes yr atseinia fy ngeiriau cyfiawn a gwir hyd at derfyn yr Holl Fyd am byth!”

Ar y dechrau byddwch yn eich ffeindio eich hun yn hedfan, a nofio, a drifftio am oesoedd mewn llif o syniadau cyfrin sydd yn crwydro’n aflinol, wedi’u rheoli gan gyfatebiaethau a thebygrwydd yn hytrach na chadwyni achosol. Pan ddewch at eich coed, dywedwch:

“Clywch fy llais! Gyda’r geiriau hyn rwy’n creu Byd Newydd, ac yn rhoi iddo ffurf ac ystyr, cynnwys a bywyd! Dewch chwi’r Saith Cerddor Chwedlonol – Hyrofók kosh Shnfrik, Downydu uag Gabbra, Hanztw was Stábrayt tai Ingfrey – a dofai a threfnu Byd Mildreth trwy gyfansoddi, a chanu, a chwarae! Boed i chwi ymddangos yma gyda’ch seindorf rithiol i berfformio’r tarantelâu mwyaf hudolus, a’r tangos mwyaf milwrol i swyno pawb a’u clyw hwy. Ac wedyn y byddaf yn eu rheoli heb eu concro, a byddant yn ufuddhau heb i mi roi gorchymyn! Gwelwch! Myfi yw’r un a all syrthio megis seren wib o’r Nefoedd heb gael fy nifa!”

Byddwch wedyn yn cael eich hyrddio i lawr. Wrth i chwi godymu llwrw eich tin, byddwch yn gweld, heb ddirnad yn gywir yr hyn ydynt: giwbiau, rhomboidau, clymau sfferig, pyramidiau, polyhedronau, planau’n gorgyffwrdd, testunau digidol, wynebau dynffurf, seirff, pili-palod, glyffiau cyfrin, ffractalau, ffigurau geometrig yn cynnwys y gymhareb hudol, croesau, conau, sêr, tonnau, a sbiralau [14]. Bydd yn rhaid i chi lafurio dros eich cadw eich hun yn sad ac yn dalsyth, wrth ddychmygu estyn a defnyddio’r gwrthrychau canlynol. Wedyn datganwch:

“Gwelwch yn fy llaw chwith y cryman pres hwn, Vakiyn, yn arwydd o drawsffurfio. Gwelwch yn fy llaw dde’r rhoden efydd hon, Yaoz, yn symbol o reolaeth. Gwelwch am fy mhen y goron haearn hon, Avniyk, i gynrychioli gwybodaeth. Gwelwch islaw fy nhraed y plât euraidd, Ayzo, yn arwyddlun o burdeb.”

Yr ydych wedyn i ddechrau ar y broses o Gychwyniad a Chwyddiad, trwy ddefnyddio Dull Hápax Legómena. Rhaid i chwi ganolbwyntio ar ynganu’r geiriau hud, ond gan ddwyn mewn cof yr ystyr a rowch iddynt ar yr un pryd [15]:

Felly y byddwch yn croesi Môr Stharanathé, gan ddychmygu yn hytrach na rhesymu, tra bydd sfferau golau’n dawnsio a drychiolaethau amhosibl o wyrgam yn ymrithio o boptu i chwi, gan ddarlledu’n delepathig negeseuon trawsffurfiant a breuddwydion rhagymwybodol. Byddwch yn teimlo eich bod chwi – y glaslanc anweledig, y crimbil arfog, ffrind bach rhagluniaeth – yn symud, nid trwy amser a’r gofod ond trwy eich hanes eich hun, yn ddi-droi’n-ôl. Ac wedi treulio milenia i ffwrdd (yn rhithiol o leiaf), byddwch wedi newid yn llwyr i sicrwydd. Ond rhaid bod yn ofalus iawn – gan mai trwy symud cyn hawsed rhwng y dyfodol a’r gorffennol y byddwch yn dileu’r presennol, a thoddi eich persona yn gysgod tenau! Felly, cyn i chwi adael yr hen Ddaear ddisymud, ddiberygl, ddiflas a’i phethau oll ar ôl, a’i hanghofio, dywedwch wrthi o’r dyfroedd yn rhuthro, mor llawn rhagwelediad â gwynt yr afon: “Er fy mod yn llifo ymaith, myfi sydd yma eto, a dychwelyd a wnaf.” Ac wedyn, dywedwch:

“Cwblheir yr Ail Swyn. Brysiwch! Rwy’n galw ar y Saith Angyles Syrthiedig i’m harwain a’m hamddiffyn: Rí-ama, Nik-domí, Ane-helí, El-havrí, Elís-av, Din-klaw, Tris-vey. Gyda’r Gwynt Bywhaol rwy’n uno fy meddwl; yn y Môr Bythol, rwy’n dathlu fy nghorff; gyda’r Pridd Byw rwy’n rhannu cofion pawb; trwy dân y Lafa Digyffro rwy’n addef fy nghamweddau!”

Byddwch wedyn yn eich ffeindio eich hun mewn gofod claerwyn a hollol ddi-nod, ble y byddwch yn meddwl tybed a ydych yn fyw neu’n farw. Yn y limbo oraclaidd hwn rhwng cysgu a dihuno, bydd darlunio parhaus a chyfnewidiol yn creu cyflwr diamser i ddynwared ebargofiant tragwyddol. Dywedwch:

“Dyma fi’n sefyll ysgwydd wrth ysgwydd â Saith Sefydlwr Seraffaidd y Cenhedloedd Cysegredig wrth iddynt gael eu difa, ac yn cofio eu henwau i gyd, er eu bod wedi’u hanghofio gan bawb arall yn y Ddau Fyd erbyn hyn: Akyawí, Anthí, Zunthalí, Ithlaní, Yarkhiní, Nídoayní, Ralaythí.”

Bydd yn rhaid i chwi aros yn ddewr iawn nawr, gan y byddwch yn teimlo fel petaech yn toddi a dod yn rhan o dapestri heb ffigurau ond yn llawn graddiadau lliw sydd yn ymddangos fel petaent yn symud drwy’r amser, ble y rhwygir chwi rhwng afiaith ac arswyd. Ar ôl hyn, dechreuwch yn yr un modd, a’r geiriau wedi newid eu ffurf a’u hystyr drachefn:

Wrth i chwi gael eich ysgytio ar hyd ac ar led ar geryntau siawns y clywch rywun anhysbys yn gosod pos ar ôl pos i’w datrys, nid i’ch rhwymo na’ch rhyddhau ond er mwyn ichwi allu ymhyfrydu mewn chwarae’n unig. Os derbyn yr heriau hyn yn fodlon a wnewch, a chynnig atebion heb wybod a ydynt yn gywir neu beidio, byddwch yn cael eich cyffroi gan ias datguddiad wrth i’r endidau amrywiol uno y tu mewn i chwi, gan eich cryfhau’n fawr. Ac wedyn, dywedwch:

“Cwblheir y Trydydd Swyn. Boed i donnau llon Afon Amser fy atgoffa am y gorffennol fel y byddaf yn barod i’r dyfodol! Tra wy’n teithio trwy Wlad Ddychmygol Hrevkw, boed i’r sêr di-rif, wedi’u hysbrydoli gan fy enw a’m campau barhau i ganu’r swyngan fwyaf nerthol hon, a gadael i nerth y Deallusrwydd Anweledig lifo trwof fi! Án ágház mi-shwd! Fe’i cychwynnwyd!”

Felly y byddwch yn troi o fod yn beiriannydd corfforol i grefftwr ysbrydol, a fydd yn dechrau ennill sythwelediad ar ei union y gellir ei throsglwyddo i eraill pan ddychwelwch. Ac yn olaf, ailgychwynnwch wau’r we lachar, trwy adrodd:

Fe fyddwch yn glanio’n hwyr neu’n hwyrach ar lannau pellach Bro Hnelní, y “locus sōlus” neu’r “lle anghyfannedd” wedi’i adeiladu o lwch heuliau. Dyma Fyd Afreal sydd yn rhithiol a chyfnewidiol, y tu hwnt i fyd arferol rheswm (neu’n ateb i’w reswm afreolaidd ei hun, efallai), yn cyfatebu â’r Byd Corfforol ond wedi’i reoli gan system dra chymhleth o gyfatebiaethau symbolaidd yn hytrach na’n rhesymeg arferol. Ac wedyn, dywedwch:

“Cwblheir y Swyn Olaf. Gwrandewch nawr, O egwyddorion anhysbys Hnelní, wrth i fi ynganu’r ymadroddion a ddarganfuwyd gennyf fi yn unig! Ikeu ar-razvi, kalu en-zían, maku om-bindí, anu ung-wawré, alou be-likro, manu ak-kambay, ponu om-kmunga – Dihuno dychymyg, cofleidio annherfynoldeb, meithrin diwydrwydd, mwynhau presenoldeb, dysgu derbyniad, derbyn mewnolrwydd, dathlu effeithiolrwydd! O Felisehethire, O Eilunod Egnïol Afrifed, O Vlizkethu! Rwy’n ymbil ar i chwi adael eich llechfannau, ac ymrithio yma i’m gwarchod rhag y Saith Meistr Hynaf, Hadau Afluniedig y Saethwr Tywyllaf! ‘RISE NU LEPU LA THA’ [16] – WRTH I DDISGYRCHIANT YMLAESU – ‘RI SENU LE PU LATHA’ – BOED I BONT YR ENFYS YMDDANGOS! Boed i chwi fod yn barod ac yn fodlon i ufuddhau i mi, a’m cynorthwyo pryd bynnag y soniaf!”

Mae’r Fro Ddychmygol hon yn gartref i straeon di-rif, yn ymganghennu’n ddi-ball. Mae’r hanesion hyn i gyd wedi’u llywio gan y rheolau’n hanfodol i’r gemau anhysbys a chwaraeir yma, wedi’u seilio ar synnwyr o gydbwysedd cuddiedig, perffaith, rhwng amryw rymoedd annirnadwy yn parhaus gystadlu. Yma, mae saith mlynedd o leiaf yn pasio i bob eiliad yn ein Byd Brwnt ni. Yma, nid oes y fath beth â chysylltiad angenrheidiol; nid oes undod cêl; nid oes cwblhad na diddymu, dim ond newid a thrawsffurfio sydd. Fe fydd hapddigwyddiadau yma’n ymddangos megis rhan o gynllun astrus, a chanlyniadau bwriadol yn digwydd ar hap. Ac yma y bydd y straeon yn tyfu o’ch amgylch yn rheibio eich deallusrwydd trwy rwystro eich cyneddfau beirniadol ac amharu ar eich gallu i ddrwgdybio. Yma, ni all neb sydd heb hyfforddi yn hir drwyddo draw o flaen llawn obeithio rheoli dim byd yn synnwyr arferol y gair, am mai yn gyffredinol y bydd cynifer o bethau’n datblygu ochr yn ochr ar yr un pryd. Hyd yn oed os clyw dyn fod y naill beth yn digwydd ar ôl y llall, mor anodd fydd dirnad ai’r cyntaf sydd wedi achosi’r ail.

Byddwch yn barod! Fe fydd yn rhaid i chwi chwarae gemau fyrdd yma, o’ch bodd neu’ch anfodd, wrth ddarganfod y rheolau ar yr un pryd. Er mwyn goroesi, llai fyth llwyddo a ffynnu, byddwch yn gorfod bod yn fodlon ymdrin â throsiadau, symptomau, a haniaethau drwy’r amser, yn lle ffeithiau a ffigurau, manylion, a chasgliadau. Gall y broses anochel hon, yn debyg i orfod dysgu gêm Sgrabl Sinteg heb siarad y mymryn lleiaf ar yr iaith, yn artaith neu’n bleser yn dibynnu ar eich agwedd. Bydd rhai o’r heriau’n golygu cyfansoddi, a chanu, a thraethu, mwy na thebyg. Ac, o bryd i’w gilydd y byddir yn galw arnoch i adeiladu bydoedd a distrywio diwylliannau hefyd. Ymbaratowch yn drylwyr o flaen llaw, felly, a gwregysu lwynau, nes na’ch dalir yn hepian pan gyrraedd dydd y prysur bwyso!

*           *           *           *           *           *           *           *

IV. Ym Mro’r Dychymyg

Tra byddwch yn byw bydoedd fyrdd a thyfu, a newid ym Mro Ddychmygol Hnelni, trwy nerth eich consuriaeth y byddwch yn llunio â’ch meddwl ddelwedd tra manwl yn cynnwys tiriogaethau, teyrnasoedd, mynyddoedd, baeau, ynysoedd, llongau, tai, creaduriaid, a phobl. Ac yno y byddwch yn gorfod dysgu bod yn archeolegwr, ieithydd, daearegwr, a chartograffydd. Ond bydd eich creadigaethau eu hun – yn fwystfilod, lleoedd, syniadau, grymoedd, a pherthnasau – yn esgor yn eu tro ar bethau eraill o bob math, y tu hwnt i’ch dychymyg, ac efallai, os na fyddwch yn ddigon gofalus, i’ch gallu i’w rheoli. Trwy ymdrech eithriadol wrth drefnu digwyddiadau, a llywio canlyniadau, byddwch yn newid deunydd bod yn Hnelni. Heb os nac oni bai, dyma’r ffordd orau o effeithio ar realedd yn ein Byd ni, a dyma’r lle cywir i wneuthur hynny. Trwy ymarfer gyson, byddwch yn dysgu symud rhwng y Byd Bob Dydd a’r Bro Feddyliol yn gyflymach ac yn haws bob tro.

Ond byddwch wastad yn ymwybodol mai i bob gweithred effeithiau afrifed, ac yn aml na fyddwch yn gallu eu rhagweld, yn enwedig yn Nrysfa’r Dychymyg. Rhaid i chwi eich disgyblu eich hun felly i ffocysu eich bwriadau, er mai anodd yn aml yw canfod canlyniadau allanol, cynnil, o’ch persbectif mewnol. Efallai mai’r swynion lleiaf fydd y rhai mwyaf pwysig, ac mai trwy eu defnyddio i reoli’r anrhefn y tu mewn i’ch hun yr effeithiwch mwyaf ar y caos y tu hwnt. Rhaid i chwi hyfforddi ac ymarfer i ddod yn ddigon cryf iawn o ran corff, a meddwl, ac enaid, am fod y Gwaith Mawr yn dra chostus, ac yn gallu dinistrio dyn a fydd yn methu. Neu’n waeth, mae’n gallu ei adael yn fyw yng nghanol gwe drychinebus, yn gorfod ymdrybaeddu am weddill ei oes naturiol a’r tu hwnt i geisio dadwneuthur ei wallau’n ymganghennu, heb obaith caneri o lwyddo.

Croth dreisiol yr Holl Fyd yw Bro Hnelní, wedi’i goruchwylio gan bwca mor fympwyol ac mor beryglus â theigr pyrotechnegol, yn cynnwys personoliadau o bob math, cysyniadau wedi’u diriaethu, ac ymdeimladau wedi ymgnawdoli. Er enghraifft, yma y ceir bodau’n cyfatebu i’r grymoedd andwyol, anataliadwy hynny, yn bodoli y tu hwnt i bob strwythur cymdeithasol, fel cefnfor, anialdir, losgfynydd, daeargryn, seiclon, meteor, a phla, a adwaenid gan y Cyndadau fel “mlalgha, kravnu, jravna, vnwnma, rkwmgha, jmalmi, kochva, kdadjo-ryl.” Yn gyffredinol, ymddengys y tirlun yn wahanol i bob pererin, yn dibynnu ar ei fwriadau a’i ddoniau, ei ddymuniadau a’i anghenion, ei rinweddau a’i fethiannau. Ond am fod ffurf y lle’n cael ei chreu trwy gyfrwng yr hudoliaeth a fwrir gan y Rhiniwr unigol, bydd y rhai’n defnyddio’r swynion a’r seremonïau a drafodir yn fanwl yma o reidrwydd yn debygol o brofi amgylchedd tebyg ar y dechrau o leiaf. Felly gyda’r cafeat blaenorol yr af fi yn fy mlaen i ddisgrifio fy argraffiadau innau. Wrth i chwi deithio, a fforio, a mapio golygfeydd a edrych yn annherfynol, byddwch yn cyrraedd o’r diwedd Wlad Rithiol Hrevkw, ble mae Afon Abraksaksa yn llifo i lawr o Ucheldiroedd Voguvohué, trwy Ddyffryn Hnyulth yn cynnwys Cors Aqfaq, tros Wastatir N’ld’kh H’sht, a thuag at Ddinas Zlahnenthí.

Yn y goedwig o bin ar Fynyddoedd Fewefa yn codi y tu ôl i Dinas Zlahnenthí, mae dyfroedd cêl Pwll Tragwyddol Mlomegwlo, mor iasoer a llonydd o’u gymharu a moroedd, ac awyr, a phridd cythryblus, treisiol, a gwenwynig ein Planed Boenus, wedi’u gwarchod gan wal isel o gerrig i atal gofod, a gylch o dân i gadw amser allan. Yma, mae posibiliadau’n fforchio’n ddi-baid yn ddyfodol ar ôl dyfodol mewn ymateb i hanesion sydd yn dynwared llenyddiaeth. Ac yma, mae gwyll di-bendraw’n addo nos na fydd byth yn cyrraedd, wrth i’r pum ffynhonnell o’r enw golwg, clyw, cyffyrddiad, arogliad, a blas lifo i’r tair nant o’r enw cofio, dychmygu, a barnu. Bydd pob un sydd yn yfed o’r dyfroedd hyn yn teimlo iddo ddihuno o farwolaeth, ei friwiau’n mendio, gan weld y sawl sydd erioed wedi ymosod arno’n rhedeg ymaith mewn braw llwyr. Yna’r aiff ef yn iau, iau, ac o’r diwedd y bydd yn cyrraedd ennyd ei eni, gan gofio’r dyfodol yn berffaith ond ffaelu deall y presennol na’r gorffennol, cyn diflannu â thonc clych bychain. Ymolchwch yma i’ch iachau eich hun, cryfhau, ac ennill doethineb trwy hunanlywodraeth, cyn casglu dogn o’r hylif i’w ddefnyddio ar ôl dychwelyd, ond peidiwch, ar boen eich bywyd, ag yfed diferyn o’r sylwedd mwyaf peryglus hwn!

Wrth nesáu at fur y ddinas y byddwch yn gweld ar un ochr res o feini hirion aberthol (el Khadjar Gkým) yn ymestyn tuag at y gorwel, y cyntaf yn goch, a’r olaf yn fioled, er eu bod yn newid mor araf o’r un i’r nesaf nes eu bod yn ymddangos yr un lliw. Peidiwch â chael eich denu i rythu arnynt rhag i chwi ddechrau cerdded ar hyd y llwybr arian tuag at ymdeithio tragwyddol. Y fwyaf hynafol o bob cofeb ydy’r llwybr hwn, ond os ewch i’r gorllewin ar ffordd yn arwain i’r dwyrain, cwrdd yn ddi-ffael ag adfyd a wnewch. Yn lle hynny, dylech fynd yn sych yn eich blaen, gan anelu at y pyrth enfawr, euraidd a’u colfachau o ddiemwnt a rhuddem. Gerbron y drysau hyn y saif cerflun dauwynebog Valkuro Herinethi [17], y pwca ffyrnig, sydd dduwdod cryd a mwyth, a meistr drychau. Mae’r Un Arswydlon yn cynnwys rhannau o deigr, ebol, tarw, rhosyn, a thymestl, yn gymysgedd cyfnewidiol o aelodau, organau, a phennau, wedi’u cyplysu ond yn casáu’i gilydd, ac yn ei geg ddannedd o graig, pren, a haearn, ac mae’n chwysu paregorig, hynny yw moddion yn cynnwys opiwm, asid bensöig, a chamffor i liniaru ei boen ddirfawr. Ni fydd y gennad fud hon fyth yn symud o’r fan, er ei fod mor llawn nerth, a’i feddwl craff a chreulon yn gorfywiog. Ac er bod ei lygaid yn ddall, mae’n gallu clywed yn berffaith bopeth sydd yn digwydd i bob cyfeiriad, ac yn trosglwyddo’r wybodaeth i’r bodau y tu mewn, sydd yn chwiorydd a brodyr iddo, ond yn feistri arno er hynny. Mae’n cynrychioli’r holl rymoedd anchwiliadwy’n brwydro i reoli’r Byd at eu dibenion anhraethadwy eu hun yn groes i gymdeithas a diwylliant y Thorlin, ac yn taflu cysgod brawychus tros y dirwedd yn llawn biwrocratiaeth orthrymus, ddiystyr ac ailgyflawni obsesiynol y tu mewn.

Wrth rythu ar eilun Valkuro Herinethi, byddwch yn dechrau canfod bod yr holl siâp yn llewyrchu, a’r cnawd o faen fynd yn dryloyw fel y gellwch weld y sgerbwd llachar y tu mewn, ble yn lle’r galon mae cwlwm fflamllyd o rubanau. A wedyn byddwch yn teimlo bod y lle wedi’i orchuddio â synnwyr o hynafiaeth fawr, o annherfynoldeb, o lethdod ac arswyd deallusol, ac o afresymoldeb cymhleth. Bygwth eich dinistrio a wna’r gwyll crafangog, y tawelwch danheddog, y chwant bwyd gorlethol, yr anghenion anochel, yr oerni dur, y tristwch taer, a’ch esgyrn blinedig, unig. Er mwyn pasio trwy’r pyrth, bydd yn rhaid i chwi drynewid elfennau enw Arglwydd Anrhefn i lunio disgrifiadau ar Saith Hen Feistr y Ddinas, megis y rhai a ganlyn. Gan bwyll! Mae’n debyg y bydd yn rhaid i chwi fod wrthi am amser maith yn ffurfio eich geiriau nerthol. Araf deg piau hi! Ond unwaith i chwi wneuthur hyn, byddwch i’w datgan hwy nerth eich pen heb rithyn o amheuaeth am eu cywirdeb, na’u priodoldeb, nac am eich hawl i fynnu mynediad i dwneli a siambrau’r Labyrinth yn ymestyn ac ymblethu islaw’r ddinas wedi’i malurio. A gadewch imi ddywed wrthych: megis naw system gorfforol rhyw organeb aruthrol chwedlonol ydy celloedd a thramwyfeydd dirifedi’r ddrysfa ddihysbydd – rhai’n perthyn i’r peiriant biotig Implexa areaexis [18].

O'm rhan i, wrth siarad wedyn gyda hyder hunanfeddiannol pencampwr, ac awdurdod arbenigwr goleuedig, cyhoeddais i’r cymylau cochddu corffog yn tagu’r awyr uwchben:

“Kuroval Rihenethi, Oruklav Nerihethi, Lavoruk Thirinehe,

Kurolav Thinerihe, Orukval Henerithi, Lavkuro Rihethine,

a Valoruk Thirihene!” [19]

Nid wyf yn gwybod beth a ddigwyddai pe byddai dyn yn methu dyfeisio’r enwau gwir na’u hynganu’n gywir. Ond digon dywed bod yna lengoedd o wynebau’n fud sgrechian mewn gwewyr o furiau arswydus Dinas Zlahnenthí. Fe lwyddais ac aeth ymlaen trwy'r porth.

Bydd yn rhaid i chwi gyrchu wedyn at yr ardd flêr yng ngogledd Dinas Zlahnenthí, yn llawn llwyni rhosod duon o faint derw yn tyfu allan ym mhobman, eu tendriliau crafangog fel fflangellau. Yma, yn y gornel, gwelwch deml ar ffurf tŵr crwn wedi’i goleuo’n wael, a warchodir gan sffincs albinaidd a chnud drwg o helgwn tenau o liw’r lleuad. Bydd yn debyg i noswaith o haf yma, yn fwll a llaith, ac arni wynt cachu, gwaed, a blodau marw’n pydru. Efallai y bydd y fangre hon yn eich atgoffa o sawl le yn eich cynefin fro, fel iechydfa wen ffiaidd; cartref hen bobl; ysbyty preswyl seiciatrig; cartref plant amddifaid â tho uchel llethrog a simneiau tal; amgueddfa rhyfeddodau â cholofnau mawrwych ac addurnau bygythiol; siop laeth ddeniadol yn gwerthu diodydd ac ynddynt y sbeisys mwyaf anarferol; celloedd carchar amhosibl dianc rhagddynt; gwallgofdy ac iddo bensaernïaeth drawiadol; siambr gosbi eglwysig; neu dŷ drwg. Peidiwch, fodd bynnag, â chael eich cythryblu gan y fath feddyliau, oblegid wrth i’r tywyllwch byw ddisgyn, a chwychwi yn dechrau dychryn am eich hoedl, bydd yn rhaid i chwi gadw eich pwyll er mwyn goroesi’r profion ar eich nerth meddyliol a chreadigol hudol a ddioddefwch yma.

O’r diwedd, bydd yr amser wedi cyrraedd ichwi gwrdd â’r Saith Feistr Hynaf. Peidiwch byth ag anghofio mai dyma o-Thelohofopu, Delkvovim, Zv-m’lkvu djín, Hakulí·vóth, sydd yn cyrcydu yno megis malwod cnodiog meddal heb enaid a phydredig, nad ydynt yn gallu gwenu na charu. Dyma’r Proffwydi Cuddiedig sydd yn gweithio trwy gyfrwng gweledigaethau, fflachiau seicig, argoelion, cryptogramau, a syniadau a symbylir gan sylwadau rhithbair i greu awyrgylch paradocs, hurtrwydd, cymhlethodd, ac arswyd. Dyma’r Byd-Frenhinoedd nad ydynt yn gallu peidio dweud celwydd ar ôl celwydd ar ôl celwydd, ac sydd yn cyfeddach a dathlu, yn gloddesta a diota wrth i filiynau farw a’r gweddill alaru. Cofiwch na wëir brithlen hanes gan ddwylo dieuog, ac na all y bodau hyn ddioddef agoredrwydd na didwylledd, gan ofni y cânt eu brawychu ganddynt. Ni all sennau eu newidio gan iddynt eisoes lygru trafodaeth gyhoeddus i’r fath raddau, gan ddirmygu safonau arferol cwrteisi a drysu rheolau disgwyliedig rhesymeg, mai jôc ydy pob dadl bellach.

Yma, yn yr ardd o gŵyr yn drewi o efelychiad rhad yn llawn ffrwythau heb sudd na blas megis mewn print coegwych, ble nad yw’n bosibl dywed y gwahaniaeth rhwng y cam a’r syth, maent yn cynnal gwacter eu bodolaeth mewn realedd rhith o ffug ymddangosiadau. Ni fyddwch fyth yn eu trechu trwy resymeg, na nerth hudol, na dadlau, na thrais. Ond, oblegid eu diogi, eu hanlladrwydd, a’u trachwant, byddwch yn llwyddo i’w twyllo hwy, efallai, os byddwch yn ddigon deallus a dewr. Cedwch mewn cof drwy’r amser, hefyd, nad yn debyg i ymgom bob dydd fydd y cyfarfod hwn, ond megis chwarae mwgwd yr ieir ymysg drysi rhemp neu gleddyfa yn y fagddu. Bydd pob prawf yn hollol wahanol ac yn unigryw, ac yma yr wyf yn darlunio un senario bosibl, yn seiliedig ar fy mhrofiad fy hun. Felly, nid ydwyf, wrth gwrs, yn addo gwirionedd digymysg a chosmig yma, ond fersiwn ar y realedd a all berthyn i achosion eraill, ynghyd â’m hesboniad ar y digwyddiadau.

*           *           *           *           *           *           *           *

[0] Mae'r siamaniaid neu "ghkakhu" ymhlith y Sf'galu yn ngorllewin Gwlad Meryk (a'r "hihehi" ymhlith yr Yufihifolí yn y dwyrain) yn dweud mai drwy aranadlu snisin sanctaidd o'r enw "bkeké" ("pehehí") yn seremoni "mzlva" ("enasafa") y bydd dyn farw, teithio trwy'r pedwar byd, cwrdd ag ysbrydion fel y "vdghu" ("futhahí") glas (yn y Byd Cyntaf), y "bmvu" ("penefí") coch, melyn, a gwyrdd (yn yr Ail Fyd), y "rbdu" ("lupothí") du, gwyn, a llwyd (yn y Trydydd Byd), a'r "zrdvu" ("selethí") aml-liwiog (yn y Pedwerydd Byd), ac o'r diwedd yn cael ei aileni yn ôl ble'r cychwynasai, wedi'i drawsffurfio'n llwyr. — D.B.P.

[1] Roedd Gertrude yn hoff o ddweud taw natur ailadroddus y rhan fwya o ddefodau yw’r rheswm ei bod mor ddramatig pan fydd dyn yn tynnu sylw at yr hyn lwyddant ei gyflawni’n anweledig a’r tu hwnt i’r llenni, fel petai. —P.M.

[2] Hefyd: Gdofeduv gydag un wyneb; Fhusnad, y triwynebog; Kehoduf, ac iddo bum wyneb; a Hisoduf, sydd â saith wyneb. — G.Ll.

[3] Hefyd: Johgotelo, Agfahfo, a Nunuch; a Tneha, Abhaon, a Dolig Kalvomeg. — G.Ll.

[4] Nodwch fod yna rai y mae’n well ganddynt glogyn porffor a phen noeth. Eraill ymhlith y Pen-Gyfareddwyr  a fyddai’n caniatáu neu annog i’r Dewin ddewis lliwiau gwahanol ar adegau gwahanol. — G.Ll.

[5] Ystyr y geiriau Etrwsgeg ydy: “Arwain y Tynghedau’r rhai bodlon, ond llusgo’r rhai anfodlon.” — P.M.

[6] Mae rhai’n defnyddio’r enwau “ffon seico-cosi,” “athamé” neu “ddagr defodol,” neu “faton nefol.” Y peth mwyaf gwerthfawr sydd gan rai Hudolion yw gwialen o almon a flagura pan fydd angen. — G.Ll.

[7] Pedwar gwynt a pedwar iswynt sydd yn ôl Nirtam Rebliskros (er bod rhai’n dywed mai wyth yw nifer yr iswyntoedd), ac i bob un ei liw ei hun. — G.Ll.

[8] Na wneler byth ar wyneb y Ddaear Wylofus yr Arwydd Ysgarlad Echrydus! Ymatalier rhag defnyddio’r Symbol Melyn gwaharddedig cymaint ag y bo’n bosibl. — G.Ll.

[9] Ni fydd raid i chwi blygu i lawr a chyffwrdd â'ch traed yma, ond dylech ymestyn cyn belled ag y gellwch i bwyntio rhwng eich coesau. — G.Ll.

[10]  “Un ydy dechrau undod; un ydy cychwyn unoliaeth; pob trynewid ydy un.” — P.M.

[11] Mae’r ymadroddion hyn yn golygu: “Boed iddynt barhau – a’r golau a’r thywyllwch – a’r drefn – a’r caos – byth a byth -- felly y byddo.” — P.M.

[12] Bydd hyn yn golygu astudio’r Sgwariau Hud a’r Disgiau mor fanwl gywir ag y bo’n bosibl i ddyn ei wneud,  a dysgu popeth am eu tarddiad, eu siâp, eu hystyr, eu dehongliad, eu defnydd, a’u nerth, cyn iddo ystyried cychwyn y Gwaith Mawr, hyd yn oed. — G.Ll.

[13] Wrth gwrs, bydd yn rhaid i chwi addasu’r ymadroddion a ddyfeisir yma, yn dibynnu ar y sillafau’r ydych wedi eu dewis ar ôl ystyried yn hir ac yn ddwys. — G.Ll.

[14] Dyna Gertrude fendigedig unwaith eto’n dwyn fy nghlodydd heb yn wybod iddi (siŵr o fod), ac er nad ydy hi’n sylweddoli pwysigrwydd ei gweledigaethau. Felly, esboniaf wrthych yma'r hyn a ddysgais am y syniadau technegol hyn hyd yma yn ystod y cyfnod eithaf byr pan oeddwn i i ffwrdd o. Bretania dramor. Ystyried y “llinell hudolus” isod. Mae pwynt B yn torri’r llinell rhwng pwyntiau A ac C yn y “gymhareb hudolus” pan fydd cymhareb hyd y llinell lawn (x+y) a’r segment mwyaf (x) yn hafal i gymhareb y segment mwyaf (x) a’r segment lleiaf (y). Trwy hyn y ffurfir yr hafaliad canlynol: (x + y)/x = x/y = f, neu, 1 + 1/f = f. Mae’r un peth yn union yn gywir o ystyried cymhareb yr arwynebau yn y “petryal hudolus” isod.

Felly, f² – f – 1 = 0. Mae dau ddatrysiad (anghymarebol), sef, f1 = [1 + sqrt(5)]/2 yn ogystal ag f2 = [1 – sqrt(5)]/2. Yn ôl y drefn, dywedir mai h = [1 + sqrt(5)]/2 (hynny yw, y “gymhareb hudolus”), ac mai H = [1 – sqrt(5)]/2 = –1/h. Oherwydd y diffiniadau dychweliadol hyn, mae’n bosibl ysgrifennu h yn nhermau prosesau iterus megis:

Trwy iteru’r petryalau hudolus, ceir y patrymau isod. Ac wedi tynnu llinell lefn trwy fertigau cyfatebol y petryalau, ffurfir cromlin o’r enw y “sbiral hudolus.” Hynny yw, mae’r sbiral hudolus yn byw y tu mewn i’r petryalau hudolus fel petai (gweler isod).

Mae cysylltiad cryf rhwng y gymhareb hudolus a’r “dilyniant hudolus.” Y ddau rif hudolus cyntaf ydy M(1) = 1 ac M(2) = 1. Wedyn, cyfrifir y rhifau hudolus canlynol trwy ddefnyddio perthynas dychweliad, sef: M(n + 1) = M(n) + M(n – 1), lle mae n ≥ 2. Mae’n bosibl diffinio M(n) yn nhermau h ac n yn unig fel: M(n) = [hⁿ – 1/(–h)ⁿ]/sqrt(5), lle mae n ≥ 1. Ymhellach, h ydy terfan y dilyniant M(n + 1) / M(n) pan fydd n → .

Gall y rhifau hudolus arwain at batrymau sydd â nodweddion yn debyg i ffractalau. Mae’r rheiny i’w darganfod ym mhob man ym myd natur: mewn patrymau blodau (ffylotacsis), canghennau, conau, ffrwythau, llysiau, a rhedyn, er enghraifft. Mae’r gymhareb hudolus i’w gweld mewn bysedd, cyrff anifeiliaid, a dynameg atgenhedlu. Mae petryalau hudolus i’w ddarganfod mewn adeiladau (megis pyramidiau), ac wynebau; a sbiralau hudolus mewn clustiau, conau, corwyntoedd, cregyn, galaethau, a thwf planhigion (parastichedd). Gweler y delweddau isod.

Ond, O, myn y Saith! Mor rhwystredig oeddwn i pan ddaliwn i beidio â dod o hyd i berthynas gyffredinol foddhaus rhwng yr holl bethau amrywiol hyn, hyd yn oed wedi craffu ar ac amsugno darlithoedd ardderchog y Doethur Rkstu bel-Lvensa. Serch hynny, ni fyddwn i fyth yn rhoi’r gorau i ymchwilio, dan wirioni ar syniadau’n ymwneud â chymesuredd, cymesuredd, cyflawnrwydd a pherffeithrwydd ers imi adael Pretania.

Rwy’n teimlo bellach fel pe buasai rhywun (ni chrybwyllaf yr enw!) wedi bod yn fy nhywys gerfydd fy nhrwyn. Efallai mai dyna pam yr oedd yr astudiaethau hynny mor boenus o blagus. Y pryd hynny, fodd bynnag, parhau a wnawn i, gan lafurio’n ofer, a cheisio “gwthio peg crwn trwy dwll sgwâr” fel petai, ond er gwaethaf fy holl waith caled, deuwn i at faen tramgwydd dro ar ôl tro [†]. Wel, ddeuddeng mis yn ddiweddarach, dihangais yn galon-ddrylliog o Galon y Cyfandir. Roeddwn i wedi sylweddoli’r canlynol. Mae’n wir bod y patrymau hudol hyn yn hardd, a bod yr egwyddorion rhifolegol yn ddiddorol y tu hwnt ac yn ddefnyddiol o ran dadansoddi ffurfiannau naturiol o bob math. Ond, mae’r rhifau hud a phopeth yn gysylltiedig â hwy’n rhy reolaidd a rhagweladwy at fy nibenion i, er bod y patrymau’n gallu bod yn gymhleth iawn. Mwyaf yn y byd yr oeddwn i’n ystyried y pwnc hwn, mwyaf yn y byd y deuwn i’r casgliad na fyddai’r fath ddulliau cyfundrefnol o drin problemau mwyaf taer bodolaeth fyth yn rhoi imi’r taclau i gyflawni’r hyn sydd raid heddiw [‡].

Dyma eironi’r sefyllfa ichi. Aethid â mi ar gyfeiliorn gan gariad (ond dim ond o’r math puraf!). Fe’m parasid i simsanu a’m perswadio i grwydro oddi ar ffordd ddisgybledig y Meistr gan deimladau melys o afreolus y tu hwnt i’m rheolaeth, a ddygodd edifeirwch mor chwrw ar fy mhen yn y pen draw. Ond tra oedd Gertrude yn coelio y gallai hi greu caneuon o iaith ddieiriau’r galon i liniaru briwiau ac iacháu gwaredigaeth, yr oeddwn innau’n ei deimlo ym mêr fy esgyrn fod arnom angen dŵr, a dur, a thân i agor drysau nas caeid byth. Mewn geiriau eraill, gwyddwn wedyn nad serch a drechai, ond ewyllys. Ond ar ben hynny, gwelais nad trwy gyfyngiadau a gorfodi cydymffurfiad y byddwn i’n gyrru’r Byd Bwystfilaidd tuag at waredigaeth, ond trwy ei symbylu i aeddfedu, cymryd cyfrifoldeb, a derbyn gwewyr trawsffurfio cyson. Wel, chwarae teg imi am dderbyn y canlyniad anochel yn y pen draw, dim ond bod dynol ydwyf fi, wedi’r cwbl! Serch hynny, David sy’n peri problem o hyd. Ymddengys ef mor debyg i Gertrude (a gweddill Brawdoliaeth y Breuddwydwyr) o ran yr holl syniadau annoeth ynghylch heddychiaeth, cynwysoldeb a chydraddoldeb, ymhlith eraill. (Nid ydy hynny’n fawr o syndod i rai ohonom o leiaf!) Bydd yn rhaid imi ddysgu brwydro iddo (er nad rhyfelwr corfforol mohonof) – er ei les ei hun, ac fel yr ennill ef o’r diwedd – ac efallai y bydd yr Hen Filwr yn ddefnyddiol wrth gyflawni’r dasg –dadol – hon, o’i fodd o’i anfodd. — D.B.P.

[†] Wrth gwrs, mae’n hysbys taw amhosibl yw “sgwario'r cylch,” hyd yn oed gan y “deddfolwyr llithiedig” yn crwydro ymhlith y blodau duon ar y Mynydd Swyn. Dw i’n cofio, yma, taw rhifolegwyr sy’n tueddu i fynd yn wallgof wrth ddilyn eu hamcanion, nid beirdd, cerddorion, na soffolegwyr. — P.M.

[‡] “Nid Ysbryd y Gwanwyn a ŵyr, hyd yn oed, o ba le’r mae’r blodau’n dod,” fel y meddant (yn ôl Gertrude). Falle bod hyn yn adlewyrchu’r syniad pe gallai dyn ddod yn feistr hollol ar ei grefft i’r fath raddau iddo ennill gwybodaeth lwyr ynghylch y ddisgyblaeth a gallu perffaith o ran cyflawni’i orchwylion, wedyn y diflannai posibilrwydd syndod, wrth i’w ddiddordeb, ei frwdfrydedd, a’i afiaith edwino. — P.M.

[15] Os ydych yn dal yn ymwybodol o’r lle sanctaidd o’ch amgylch ar y pryd hwn, dylech yn awr wynebu’r gogledd unwaith eto. Fodd bynnag, byddwch yn teimlo y tawdd sylwedd y Byd Corfforol, tra daw’r Byd Dychmygol fwyfwy amlwg, ac felly y bydd yn dra anodd ymgyfeirio yn ôl pob tebyg. — G.Ll. [Nodyn: Un o’r pethau mwyaf diddorol, a rhwystredigaethus, ynghylch y “cyfeiriadau” ‘ma yw sut mae creu’r Swynion. Wrth gwrs, gwraidd popeth yw’r “sillafau cyfrin,” ond dw i’n credu bod Gertrude yn trio cuddio pethau yr un pryd â’u datgelu nhw yma. Serch ‘ny, dw i’n dyfalu bod ‘na ryw syniadau ynglŷn a “glosolalia” gyda hi, a’i bod yn meddwl taw drwy “lefaru â thafodau” gallech chi ddynwared mewn iaith y broses gerddorol ddyrchafedig o drawsgyweirio, neu’r broses fiolegol o esblygu. Dw i’m ond yn gallu ychwanegu hyn. Unwaith, wrth ddathlu noson agor opera, dwedodd hi rywbeth fel: “Daw ysbrydoliaeth trwy addoli ofer, tra dengys lleisiau segur y ffordd,” ond do’n i ddim yn gallu clywed yn dda, am fod y gerddoriaeth mor uchel, ac ro’n ni’n dau wedi cael diferyn yn ormod. Dyma enigma arall eto dw i ddim wedi llwyddo i ddatrys, gwaetha’r modd! — P.M.]

[16] Yma, yr ydych i wrthdroi’r ymadrodd a gynhyrchir o’r blaen, gan dalu sylw arbennig i’r ystyr newydd. — G.Ll.

[17] Mae pob un o’r Hen Feistri, y Duwdodau Hynafol, neu’r Swynwyr Seraffaidd yn meddu ar lawer iawn o enwau, ac adwaenir hwn fel Shekhis hefyd. — P.M.

[18] Mae Kzthkndawm Knrpoylz, sydd, mae rhai’n honni, wedi ymweld â’r Labyrinth sawl gwaith, yn ymestyn y trosiad, gan esbonio fel a ganlyn. “Pob labyrinth yw'r un un yn y bôn, a chwrdd yng nghanol y creadur o borffyri byw mae pob drysfa. Mae’r system atgenhedlu’n gadael i’r lle atgynhyrchu’i holl gynnwys mewnol, i fwtanu, i hilio afatarau a chopïo drychiolaethau, a chynyddu’n gyson o ran maint a chymhlethdod wrth esblygu. Mae’r system imiwnedd yn cynhyrchu lledrithiau i swyno, camarwain a chymylu meddwl tresmaswyr niweidiol, a bodau corfforol i dynnu sylw’r rhai anwyliadwrus a’u maglu, cyn eu lladd. Mae system cylchrediad gwaed yn cludo maeth ac unrhyw sbwriel, ac yn helpu i ddarlledu negeseuon rhwng y trigolion lled awtonomaidd sy’n gweithredu i amddiffyn a maentumio’r organeb, a chaniatáu iddo ddatblygu’n anhrefnus. Mae’r system dreulio’n ceisio ymddatod pob deunydd, ai seicig neu faterol, sy’n dod i mewn i’r organeb, fel y gellir ei amsugno, ei ddefnyddio, ei ailgylchu, a’i addasu. Mae’r system droethol yn ceisio distyllu, trawsnewid ac ysgarthu gweddillion unrhyw gaddug gwirioneddol adwythig, os deuai hwn yn broblem o iawn i’r organeb. Mae’r system endocrinaidd yn cyfryngu cyfathrebu rhwng yr organeb a’i afatarau a’i rithiau; rhwng yr endidau hyn eu hun; a rhwng yr organeb ac unrhyw fodau sy wedi ymwthio. Mae’r system lymffatig yn gyfrifol am ryddhau a chludo afatarau a drychiolaethau’r organeb; ac yn darparu pyrth ar gyfer symud stwff sylweddol ac ansylweddol, ac i hyrwyddo cyfathrebu rhwng bodau hunanlywodraethol, endidau hanner annibynnol, a’r organeb ei hun. Mae’r system nerfol yn monitro cyflwr mewnol yr organeb a stad ei ryngwynebau lluosog â dirweddau allanol; yn cyd-drefnu a sianelu ymatebion; yn maentumio neu newid y stad fewnol; yn gadael i’r organeb ddylanwadu ar fodolaeth allanol; ac yn caniatáu cyfathrebu rhwng systemau amrywiol yr organeb. Mae’r system resbiradol yn amsugno drwy’r amser ddelweddau, gwybodaeth a syniadau o fersiynau di-rif ar realiti, ac archwysu breuddwydion, hunllefau, gweledigaethau, dryswch, ac ysbrydoliaeth. Ar ben y cyrch yr unig gwestiwn fydd: pa un fydd drechaf, y Meistr neu'r Endid hwn sy'n  tyfu fel rhyw risom ffyngaidd?” — G.Ll.

[19] Dw i’n credu bod ‘na 621,216,192 o gyfuniadau o 7 “enwau” (os nad yw’r drefn yn bwysig). Os cymerai hanner munud i adrodd un gyfres o 7 ymadrodd o’r fath, fe fyddai dyn yn siarad am tua 600 o flynyddoedd heb hoe neu seibiant i fynd trwyddyn nhw i gyd. Yn achos trynewidion: mae ‘na 3,130,929,607,680 ohonynt, ac o dan yr un amodau, byddai’n cymryd tua 3,000,000 o flynyddoedd. Ond, fel dwedodd Gertrude, ni fyddai’r fath ymddygiad yn dderbyniol yn y lleia, ac yn dueddol o arwain at dynged waeth nag angau. — P.M.