La Gitana

Volume I, Number 3 Autumnal Equinox, 2018 e.v.

 in 0° ,  in 7° 17′ A.L. V4
 La Gitana
Volume I, Number 3
Autumnal Equinox, 2018 e.v.
 in 0° ,  in 7° 17′
A.L. V4

Contents © held by the individual authors.

EDITORS:
.b, Præmonstrator
M., Imperator
F., Cancellarius

Submissions or Questions: KLDavis418@gmail.com

aachancellor@gmail.com

To contact AA: aachancellor@gmail.com

https://sites.google.com/site/compositeorderaa/

Was the Baile de la Bona too seductive? Did you feel

Through the silence and the softness all the tension and the steel?
For your hair was full of roses, and my flesh was full of thorns
And the midnight came upon us worth a million crazy morns.
―La Gitana1

1 All quotations from ―La Gitana‖ taken from Konx Om Pax (Yogi Pub. Soc.).
 Contents
1. Præmonstrance by .b
2. Mexico Diary: January 11–April 26, 1901
3. Chronology of Attainment
4. The P___ W____s
5. Hiram Abiff: A Type of the Green Man by Bro P.D. Newman
6. Creta Orbis by Frater Fiet
7. Two Lessons on the Yi King
8. Liber V vel Reguli (with Audience Participation)
9. Liber AVD by Frater Γενεσθαι
10. AC on the GBG
11. Copy of a Letter Sent to a Prospective Member [of the GBG] by
Frater Γενεσθαι
12. Memorandum re CCXX
 Praemonstrance
Yes…this one is late, too. Life has to sometimes trump even this sort
of business. Though finished nearly in time, many obstacles got in the way
which caused us to simply issue it jointly with Volume I, Number 4.
This is the first issue of La Gitana intended solely for members of our
line of AA & those considered ―friendly‖ towards us. The reason,
sadly, was lack of visible interest in the publication. Our members,
however, know better.
In this issue we continue with the Diaries of Aleister Crowley with
the Mexico Diary, which contains, among other things, many of the very
few mentions of the Order of L.I.L., which he co-founded in Mexico City
along with the irregular Mason Don Jesus Medina-Sidonia, ―33°‖ of some
irregular body or another which, later, played a role in his receiving
recognition in the ―Cerneau‖ Scottish Rite by John Yarker, 33°.
―Chronology of Attainment‖ is a set of notes found at the end of the
Record of Astral Visions given in La Gitana I:1. It is interesting in much
the same was as ―Memorandum re CCXX,‖ a letter sent to the author of
Jurgen which, while not essential, is nevertheless of interest.
In Warburg NS 91 is a typescript with most of the Words of each
Equinox of the Order from 1907-1947, supplemented by the manuscript
found in A.C.‘s private AA notebook. These are, of course, of interest
to any member of the Order.
Bro P.D. Newman has gifted us with another essay, once again
showing his nasty habit of reading the right things! For this, once again we
thank him.
Our own Frater Fiet has allowed us to use his paper ―Creta Orbis,‖
which is the result of his own Work, study, and revelation. This is
interesting insofar as it is a semi-anonymous manner of result-sharing
among those within our line of the Order. In connection with this one
might be interested in ―Ritual B‖ regarding ―the Ring and the Disk‖ in The
Complete Golden Dawn System of Magic (ed. Isræl Regardie, New Falcon: 1984)
for the Theoricus Adeptus Minor 5◦=6▫ of the Golden Dawn. It is possible
that this ritual, due to its nature, inspired Crowley‘s own ―Ritual b2: To
have any Knowledge,‖ found in Magick: Book IV, Liber ABA.
In the past, it has been our effort to reach out to ―friendly‖ lineages
whenever possible. This, of course, lends itself to the idea of ―mutual
instruction sharing,‖ meaning that such aspects/teachings/papers of other
lineages which are idiosyncratic should be traded and shared to allow each
to find the best of the others, to the benefit of all. We extend such an offer
to those who may feel the same.
We also begin in this issue to begin to explore the ―Choronzon
Club,‖ which has a historical connection with our own Order, and as such
is of much interest to many.
It is hoped that this issue, and others, may help to inspire, illuminate,
and encourage those who are fortunate enough to receive it.
Præ.
 Mexico Diary
This diary may be found in MS in Warburg OS 22 & TSS with Yorke‟s corrections, both of which have been used
in this version. It contains mention of the Order of L.I.L. (“Lamp of the Invisible Light”), as well as A.C.‟s earliest
explorations of Yoga under the tutelage of Oscar Eckenstein.

January 11–April 26, 1901

In Nomine Dei
.Nm)
Inspiret Naturæ Regīna Isis.2
_______
At the end of the Century:
At the end of the Year:
At the Hour of Midnight:
did I complete & bring to
perfection the Work of
L.I.L.
In Mexico: even as I did receive it from him who is reincarnated in
me: and this work is to the best of my knowledge a synthesis of what the
Gods have given unto me, so far as is possible without violating my
obligations unto the chiefs of the R.R. et A.C.. Now did I deem it well that
I should rest awhile, before resuming my labors in the Great Work, seeing
that he, who sleepeth never, shall fall by the wayside and also remembering
the twofold sign: the Power of Horus: and the Power of Hoor-pa-Kraat.
Now, the year being yet young, one Oscar Eckenstein came unto me,
& spake.
And he spake not any more (as had been his wont) in guise of a
skeptick and indifferent man: but indeed with the very voice and power of
a Great Guru or of one definitely sent from such a Brother of the Great
White Lodge.

2 Latin ―In the name of God.;‖ Hebrew ―Amen‖; Latin ―Isis, Queen of Nature, inspires.‖
 Yea! Though he spake unto me words all of disapproval, did I give
thanks and grace to God that He deemed my folly worthy to attract His
Wisdom.
And, after days, did my guru not leave me in my state of humiliation
&, as I may say, despair: but spake words of comfort, saying: ―Is it not
written that if thine Eye be single, thy whole body shall be full of Light?‖
Adding: ―In Thee is no power of mental concentration & control of
thought:3 & without this thou mayest achieve nothing‖.4
Under his direction, therefore, I began to apply myself unto the
practice of Rāj[a]-yoga at the same time avoiding all, even the smallest
consideration of things occult, as also he bade me.
Jan. 16 sqq.
Thus, at the beginning I did meditate twice daily, three meditations
morning and evening upon such simple subjects as a white triangle; a red
cross; Isis: the simple tattvas; a wand; and the like. I remained after some 3
weeks for 59½ minutes at one time, wherein my thought wandered 25
times. Now I begin also to consider more complex things: as: my little
R[ose] C[ross]: the complex tattvas: :5 and so on. Also I began the
exercise of the pendulum & other simple regular motions. Wherefore to-
day being the day of Venus, the 22nd of February 1901, I being in the city
of Guadalajara, in the Hotel Cosmopolita, I do begin to set down all that I
accomplish in this work:
And may the Peace of God, which passeth all understanding, keep
my heart & mind through Christ Jesus our Lord.
Let my mind be open unto
the Higher
Let my heart be the Centre
of Light
Let my body be the
Temple
of the
Rosy Cross.

3 On facing page, same line: ―Jan. 11‖

4 Yorke: ―On opposite side of page A.C. wrote ‗Jan 11‘.‖
5 Image in original. This symbol is that the Outer Order of the G.D.
 E.D.N.
I.J.M
P.S.S.R.6

Feb 27–March 6
Die [Feb. 27]. Very busy all day. To Huescalapa.

Die [Feb. 28]. d[itt]o d[itt]o Rode to Ranch.

Die [Mar. 1]. d[itt]o d[itt]o Rode to Camp 12,550 ft.

Die [Mar. 2]. M.7 . 4 mins. Bad.

Pudendum muliebrum8 4 min. fair.
Tejas-Ākāśa tabout 3 min. bad.
May have been rather sleepy. No difficulty in getting object clear; but
mind wandered.
E.9 Enclosed myself in egg of white light and went to Fidelis, I.A., &c. No
idea of time: but remember using H.P.K. sign to close. Started some other,
I think, and went to sleep.

Die  [Mar. 3]. Early start for Nevado. Returned at 3 p.m.

Die  [Mar. 4]. Tired & not well

Die [Mar. 5]. M. Āpas-Vāyu tatwa10. Not v[ery] good

E. and Flaming Sword11. Fair.

6 ―Ex Deo Nascimur.

In Iesu Morimur.
Per Spiritum Sanctum Reviviscimus.‖ (Latin ―From God we are born. In Jesus we die. Through the Holy Spirit we rise
again‖; see the G.D. 5◦=6▫ Ceremony).
7 This occurs frequently enough to warrant special mention. The manuscript simply has ―M.‖ which Yorke gives as

―M(orning Meditation).‖ At times this seems appropriate; at others he may have meant either ―Morning‖ or
―Meditation‖, yet it is impossible to tell for sure in context. I have thus left these as they stand where they occur.
8 Latin ―female genitalia‖
9 This, on the other hand, almost certainly means, as Yorke notes, ―Evening‖,
10 This last word uncertain.

11
Die [Mar. 6]. Shifting camp. On trail all day. Camped in deep ravine at
night.

March 7–13
Die [Mar. 7]. Started early again. 12
at night.

Die [Mar. 8]. . Long walk. Benighted.

Die [Mar. 9]. Reached San Marcos. Slept all day.

Die  [Mar. 10]. Left early on horseback for Zapotlán.

E.  very disturbed.
R.R. et A.C. good.13

Die  [Mar. 11]. E. Pendulum. Good as regards plane, but thought

wandered.
. Pretty good.

Die [Mar. 12]. Rode to Huescalapa and back.

E. Tejas-Vāyu fair
Ankh☥green. Not bad.

Die [Mar. 13]. Rode to Sayala.

E. Rose, red, yellow, & blue. Pretty good.
Piston, cylinder, & flywheel. Much the best of this sort.

12 The digital copy of the diary which I have is black & white, but Yorke describes the crosses as red in his typescript. In
order to both stay true to the text of the original & to take into account Yorke‘s observations, I have rendered them in
the colour which he indicated in the TS where applicable.
13 In this particular instance he seems to mean the actual Rose Cross he would have made and worn as an Adeptus

Minor 5◦=6▫ rather than the Second Order itself.

 __________
(facing page)

twyrk#y #dwy
Sc[ene] 1. Disciples discuss Judas
Sc. 2. The Box of Ointment
Sc. 3. Jesus & Judas
Sc. 4. The Garden of Gethsemane
Sc. 5. The Crucifixion
Sc. 6. Suicide of Judas
_____
―A Little Child shall lead them.‖
Play in which events are all due to child‘s influence.
__________

March 14–17
Die [Mar. 14]. Left Sayala. Got to Techaluta. Very tired.

Die [Mar. 15]. Very bad journey to Guadalajara. 20 hours in all.

Die [Mar. 16]. Touch of fever. At night was shown the Madonna &
Horus, which after was as two children & these were placed in my
M[agical] M[irror] of the U[niverse].14

Die  [Mar. 17]. Left by train for Mex[ico] City.

E. Rather good.
During this whole period of rough travel work is fatiguing, difficult,
& uncertain. Regularity is impossible, as regards hours & even days, & the
mind, being so full of other things, seems to refuse to compose itself.
Nearly always I was too tired to do two (let alone three) meditations; & the
weariness of the morrow was another hostile factor. Let me hope that
return here will work wonders.

14A term used within the Golden Dawn to refer to ―…the whole Sphere of Sensation which surroundeth the whole
physical body of a man…;‖ i.e., the ―aura.‖ See ―The Microcosm—Man,‖ in The Golden Dawn, by Israel Regardie whence
the above quote was taken.
 __________
(facing page)

A☥Ω Div[inati]on on returning to Mex[ico] City

―What will be my future plans, &c.?‖
A new swift current of energy (A.W.) produces some strife leading me to
authority & influence; but deception & error are to be feared. [5W 2W
7C]15
The Qu[estion] of trouble Sig[nificator] being in y.
7 Keys 5 Cups 6 Pent[acle]s 3 Swords
9 P[entacles] I inherit money
4 P[entacels] assuming re position & influence
Ambition curses me
7 S[words] to take a land journey
2 W[ands] leading to authority
2 S[words] & the patching up of the old quarrels
The realization
 is glory & wealth
Q[ueen of] S[words]while a rather dark woman
2 W[ands] aids my influence.
M My own folly,
4 W[ands] though, entices me
2 W[ands] & my authority
16
Pairs.
Folly leads to disappointment. But happiness & earthly power are the gifts
of a man. Realized thereby is Sorrow yet the quarrel is made up.
5 C[ups] is disappointed & I have anxiety
& danger.
_____

My authority is weakened
though I use my position to smooth things
15 Brackets in original. ―5 of Wands—2 of Wands—7 of Cups.‖
16 At this point it is resumed on the page facing ―Mar. 18-20.‖
A man gains the results
& Sorrow is the end of brief happiness
Quarrels disturb my happiness
if I am obstinate & foolish M
& not strong & aspiring
Inheritance from man & sudden plenty
Great wealth with a Q[ueen of] S[words] & with my pleasure
Final decision (LII) is Glory  & love is in a land journey.

2nd Op.17
Sig[nificator] in 1st House Maj. Wands
M Foolishly directed energy
A[ce of] W[ands]
5 P[entacles] brings material trouble
4 W[ands] yet work is accomplished
5 P[entacles] even in anxiety
_____

Energy brings authority

Yet the finished work is foolish
I have material trouble
& I have little gain for much labour.
_____

3rd Op.
In 4 Keys & a cup
I gain the victory
& strength
N through sacrifice or loss
Victory!
Strength & Victory through
Loss & Strife
I am with a man

17 At this point it continues on the page facing the entry for March 20 at ―Result. O.E. leaning on axe…‖
 5th Op.18
Sig[nificator] in Geburah. Maj. Cups
2 W[ands] I attain rank
P[rince of] C[ups] & meet a man
as the conclusion of the matter
19

I am with luck, & love, & plenty. Love is the matter, & prudence
brings dominion & authority while a P[rince] of C[ups] near brings me
earthly power.
__________

March 18–20
Die  [Mar. 18]. Arrived Mex[ico] City. Very busy hunting rooms, parcels,
etc. E?
E. The LIL burning till extinct. Rather good but oil level
descended v[ery] irregularly.

Die [Mar. 19]. M. O.E. ill—no work.

Die [Mar. 20]. M.  Fair.

A Human Hand opening & closing. Medium success, but ended very well
by counting 100 motions.
E. Instructions:
1. To imagine O.E. standing in front of me in his climbing clothes.
2. To forbid the figure to move its limbs, &c.
3. To allow the figure to change, as a whole, its illumination, position, or
appearance.
4. To observe any phenomenon in connection therewith.

Result. O.E. leaning on axe, a shade difficult to fix at once. Figure at once
went 35° ⤴ to my left & stayed. Observed scarlet Tiphereth & blue g path
up. Head bluish light. Also sun blaze in Tiph[ereth]. Fig[ure] had power to
reduplicate itself at various further distances. But main figure very steady.
18 sic. This begins on the page facing ―Mar. 21-22.‖
19 sic, as in MS.
Devil (in shape like some antediluvian beast) lowered over him. [… 20] ?
time.
Features became difficult to see; had to be willed. [Plesiosaurus].21
Vast shadowy form including O.E.
Question ―How do you judge of distances of secondary replicas of
me?‖
Ans[wer] By size only.
Comments.
1. Test partially failed.
2. As far as it succeeded, O.E. expected his figure to move more often.
3. Vast shadowy form above very satisfactory & promising. 2 my fault & 3
my credit.

March 21–22
Die . [Mar. 21]. M. to compose myself. O.E. sitting forward
hands clasped arms on knees. Heaving of surfaces, then
focusing movements once v[ery] close. Then figure
grows rapidly in all dimensions to very vast form leaving tiny emaciated
withered old man in similar position but features are more changed (I
should think) than simple emaciation would do.
Questions were to explain detail of this.
Comment. V[ery] satisfactory—try again!
E. O.E. worse. Chased Doctor without success & was too tired
when I got back.i

Die [Mar. 22]. M.  to compose myself. Headache, toothache, &

neuralgia in the old place. So did not try living object.
A(fternoon)22 1¼ minutes. O.E. sitting hands on knees like a God.
Spiral flight up to great height—descended by expanding to great size. The
spiral was invoking. No further change apparent.

20 Line in brackets here unintelligible.

21 Brackets in original.
22 Parentheses in original.
Comments.
The hidden secret is the change of size & distance not being in accordance
with optical laws. No one has kept living objects dead still. One of two
things may occur.
(a) Figure stays in one spot, but alters in size.
(b) It remains same apparent size, but alters in distance.
Fakir theories about this. :
(1) That l[iving] o[bject] is reflection of actual l[iving] o[bject]; purely
unreal.
(2) Discovery of person‘s character.
Q[uestion]. Is A. pious? If he gets bigger he is very pious. Q[uestion]. Is B.
a villain? If he shrivels he is small villain. Also ordinary occult things—e.g.
change of face, &c.
There are further theories re disintegration of man.
Theories re danger of this process (to meditator & meditatee alike).

March 22–24
23
Die [Mar. 23]. M. O.E. standing.
Figure kept to same place but altered much like a reflection in glasses of
various curves. General tendency was to increase slightly & most fixed idea
was of (say) 9 feet high & normal breadth: next most fixed, of normal
height & (say) double normal breadth.
Comments. Result not good.

Die  [Mar. 24]. M. O.E. standing.

Many superimposed images of various sizes & at varying distances.
Mustaches of one figure so:
Expression became bold & fierce. Especially at 4 feet distance were
two very real images small & large respectively at same distance.

Comments This latter phenomenon, if unique & clear, represents

complete success.
E. Imagined Iehi Aour,24 my very dear Frater, in the Buddha position.
23 The symbol for Saturn here is written much darker & several times larger than in other places in this diary.
24 Allan Bennett
 His image grew vast & grave & calm, yet he changed not. Also the
vaster form congealed itself into a shape of luminous gold, about the height
of 12 cubits.ii

March 25–28
25
Die  [Mar. 25]. ―Begin recapitulatory course.‖
I took a holiday.

Die [Mar. 26]. Travelled to Vera Cruz.

Die [Mar. 27]. Afternoon.  10 mins 15 secs. 3 breaks.

Die [Mar. 28]. E. Isis 18.30. 5 breaks. V[ery] difficult. Isis behaved as a
living object.

Die [Mar. 29]. A[fternoon?]. 29m. 7 breaks.

Result would have been much better but for an epicene eunuch with
an alleged flute. My mind revolved various methods of killing it. Having
banished it by ―From Greenlands icy mountains‖.
26
18m. 7 breaks.

March 29
Die [Mar. 30]. An idea to imagine taste, smell, feeling, & sound in a
similar way to sight.
M. R.R.et A.C.27 19m. 7 breaks.
A[fternoon]. Tried to imagine the Sound of a Waterfall. Very difficult to
get at all: makes one‘s ears sing for long afterwards. If I got it really, it was
not strong enough to shut out other physical sounds.
Tried puff-puff of an engine. Better, but got skin of head vibrating in
time. Tried to imagine taste of chocolate. Very difficult indeed.
Tried tick of watch. Rather good. Tendency to slow up (with ear).28Easy
to test by approaching watch again to ear.
25 As in the previous note re the symbol of Saturn, that of Luna is here also written unusually large & dark.
26 Yorke has ―Apas-Vayu.‖; Equinox I:4 has ―Tejas-Akâsa‖. Mar.
27 Yorke: ―i.e. ‖
28 That is, with his right ear. See the G.D. paper entitled ―The Microcosm—Man‖
Pendulum. After 3m, lost control & gave up.iii

Mar 30–Apr 2
Die  [Mar. 31]. Arrived in Mexico29 & received the alarming news that
E.B.C. was coming out here. This matter & others I discussed with O.E.
during  and . We came to the following agreement:

1. To climb Citlaltepetl, Nevado de Toluca, & Popocatepetl together.

2. That I may use his Mexican photographs for my book on the climbs
here.
3. (1) being accomplished, O.E. to return to England (on April 30 approx.);
I to go to Japan, Hong Kong, & Ceylon; or to Texas, dependent on the
affairs of H.M. of S――.
4. That not later than October 31, 1901, & as much earlier as possible, I
will wire definitely to him whether to join me on an Indian expedition or
not; at my own discretion entirely.
5. An affirmative decision to be a pledge of honour that I will carry the
scheme through, and include O.E‘s own assent, without further word
from him.
6. Such expedition to have as object the ascent of a mountain higher than
any climbed previously, according to O.E. his information.
7. Death, serious illness, or vital affairs to cancel (5) on either part.
8. £500.0.0 to be at O.E‘s disposal at date of October 31.
9. He is to take all responsibilities of preparing the expedition in England;
to have authority to accept a third man in the party, if such a person
pays his share; or to arrange for Dr. Karl Blodig to join us, by insurance
or otherwise, if a special sum of money be added for this particular
purpose; and to be responsible for the safe arrival of the party &
baggage in place & date appointed by him.
10. I to assume responsibility dating from conclusion of (9): but to have at
all times the right of consulting him, whatever the circumstances may be.
But if we be 3 whites, a majority will decide; or if 4, in the case of
equality, I am to have a casting vote: but, in a purely mountain question,
no member of the party is to be forced to incur what he considers

29 Yorke: ―City?‖
 danger against his will, whether that danger is from mountain causes or
otherwise (e.g. starvation): nor to be obliged, anywhere, to risk his life.
Each member of the party to have the right to demand his orders in
writing.
N.B. This should always be done when separation of the party is
involved.
11. All members of the party to pledge themselves to have nothing what-
ever to do with women in any way whatsoever that is possibly avoidable
nor to purchase any single article without O.E.‘s knowledge & consent:
nor to interfere in any way whatever with native prejudices & beliefs.
This arrangement gives the general scheme. O.E. will draw up a
modified scheme for my approval.
__________
(facing page)

Chancellor, London.
Excelsior30 Crowley
On T.D.L. receiving this cablegram they will notify O.E. & allow him to
draw the £500 as agreed.
__________

Apr 3–9
, [Apr. 3-4]. Went and returned San Andrés

[Apr. 5]. Spent night in temple of L.I.L. Inv. H.S. & 4 pr & 8 s-p.31
Assisted morning invocations.

[Apr. 6]. Received letter & map of Canadian Rockies from J. Norman
Collie.
This started the question: Shall we go to Canada?

 [Apr. 7]. Did many Rotas32 to divine what to do vide opposite. Japan is
better, but full Tarot div[ination] was awful if I went at once.
30 sic
31 Possibly could mean ―Invoked Higher Self & 4 Princes & 8 Sub-Princes.‖
I therefore decide absolutely to postpone this journey, & am strongly
inclined to go to Canada.
__________
(facing page)

q h t “Blessed”
y ) k ―Go‖ or ―not‖
+ # d ―Good fortune‖ or ―ruined‖
Rockies
q h d Sachel lightning
m + t circle sacrificed
y k s v[ery] silent
Japan

There is great danger with either Wand or Pantacle woman but with a Cup
woman, initiation.
Verb. Sap. This re Japan ? whether stay at Honolulu breaks this Q[uestion].
__________

 [Apr. 8]. Further discussion—arrangements, cash, everything seems to

clash. Travelled to Toluca.

[Apr. 9]. To Calimaya. On horseback to lagoon in crater.

April 10–14
Die . [Apr. 10]. Climbed lower peak with O.E. He got rather ill.

Die [Apr. 11]. Climbed higher peak alone. Returned to Toluca.

Die [Apr. 12]. A[fternoon]. hwhy in light. I got the eformulated at

once, to my surprise.
32Yorke: ―Tarot divinations.‖; The word ―Tarot‖ was sometimes spelt ―Taro‖, giving us such permutations as ORAT
(Latin ―he speaks‖), ATOR (variant spelling of the Egyptian ‗Hathor‘). ROTA (Latin ―wheel‖), TORA (Hebrew ―the
Law‖). ThROA ()(rt Hebrew ―door, gate‖), & likely more.
 y
hy
why
hwhy

Die [Apr. 13]. Let no man think, that in these days I have not busied
myself much in holy meditation concerning # of # Shin of Shin & ♁ [the]
G[reat] W[ork], seeing that I deem it fitting if possible to reduce this to a
simple working seeing that all is contained in Abrahadabra,  [the] R[ose]
& C[ross], and the Mystical Marriage 5◦=6▫ of our Father C[hristian]
R[osenkreutz].

Die  [Apr. 14]. Heard from Fidelis. Wrote her in afternoon.

April 15–16
Starting from May 31: I agree to project my astral to Fidelis in Hong Kong
every 9 p.m. which should reach her 4-6 p.m.  (H[ong] K[ong] time).
She to start 10 a.m. Sunday (H[ong] K[ong] time) to reach me 12-2 p.m. .

Die  [Apr. 15]. A[fternoon]. Pillars of e&w Fire and Water as for #
of # Shin of Shin.
Eckenstein disturbed me.

Die [Apr. 16]. Travelled to Amecameca.

E. 10 p.m. Enclosing myself in an egg of white light I travelled to Hong
Kong. This city is white & on a rocky hill—lower parts narrow & dirty.
Fidelis in room of white & pale green. She was dressed in white soft stuff;
velvet lapels. We conversed awhile. I tried to lift a cloisonné vase from shelf
to table ? Success.
I said Vale, Soror! 33Aloud & I think audibly. Remained some time.

33 Latin ―Farewell, Sister!;‖ The Equinox I:4 has it corrected to ―Ave, Soror!‖ (Latin ―Hail, Sister!‖).
 This astral projection is an operation of Chokmah: for the Chiah
must vivify the Nephesch shell. After returning I saw my M.M. of the U.
very clearly in its colours.iv

April 17–34
Die [Apr. 17]. To Ranch of Tlamacaz.
E. Formulated pillars each side of me. Long time. Good.
O.E. says this is a complex & higher development.

Die [Apr. 18]. Up Popocatepetl.

Die [Apr. 19]. Returned to Mexico.

Die [Apr. 20]. Started for El Paso.

E. 10 mins. 10 breaks. V[ery] bad.

Die  [Apr. 21]. I resolve to increase my powers very greatly by the Aid of
the Most High, until I can do 24 hours on one object.
E. Black egg & white ray between Pillars. 10 m. Five breaks.

Die  [Apr. 22]. Reached El Paso.

Die [Apr. 23]. E. .35 After a few minutes. Sleep.

Die [Apr. 24]. Left for S[an] F[rancisco].

E. v[ery[ bad. Bad cold, dust, shaking, &c prevent concentration.

Die [Apr. 25]. Stomach seems completely upset. On verge of being sick
all day. Took 1 gr. Opium twice.
E. 10m. 4 br[eaks].
R.R. et A.C. 23m. 9 breaks.

34 As in MS.
35 Instead of the above image, Yorke transcribed: ―Black egg and white ray between pillars.‖
But I think breaks are longer in themselves than of old: I find myself
concentrating on them & forgetting the primary altogether. But I have no
means of telling how long it is before the error is discovered.

Die [Apr. 26]. Arrived in San Francisco. Went around Chinatown at

night. Burnt joss-sticks in their temple, &c.
__________
(facing page)

Fortune by Wong Gong

Past. Good family

Avid learners
Only one or two brothers or sisters
From 1 to 5 all right
5 to 10 sickness
10 to 15 good studies
15−17 much loved by girl
15–20 everything v[ery] good
20–25 great-aunt died
Age right.
I make much & spend much money. Everything all right.
_____

25, 26, 27 be careful

28 change till 34. I marry 35 to 40 all right make much money.
41–60 best time in my life; v[ery] happy, &c.
61–67 all right.
68 bad obstacle to pass, but if I do live to 75.
3 kids only once married rich wife.
Better luck in 1st 6 months of year & in 1st 15 days of month. Lots of good
friends.
‗Ware red face & sap-eye
?
_________
 RELATED MATERIAL FROM
THE EQUINOX I:4

―The following is a condensed table of such of his meditation practices as

have been recorded between January and April 1901.
OBJECT MEDITATED UPON. TIME. REMARKS.

Winged-Globe.36 4 min. The entire meditation was bad.

Tejas Ākāśa.37 3 ″ There was no difficulty in getting
the object clear; but the mind
wandered.
Āpas-Vāyu.38 ? ″ Result not very good.
Winged-Globe and ? ″ Meditation on both of these was
Flaming Sword39 only fair.
Pendulum40 (E.)41 ? ″ Good as regards plane kept by the
pendulum; but thoughts
wandered.
Winged-Globe. ? ″ The result was pretty good.42
Tejas-Vāyu (E). ? ″ Fair.
Ankh43 (a green) ? ″ Not bad.44
Pentagram (E). ? ″ Rather good.45
The L.I.L.46 (E). ? ″ Burning till extinct. Rather good,
but oil level descended very
irregularly.47

36
The ordinary Egyptian Winged-Globe is here meant, but as visualized by the mind‘s eye; the meditation then takes
place on the image in the mind. so with the following practises. [Note in original].
37 Tejas-Ākāśa is the Element of Fire. It is symbolized by a red triangle of fire with a black egg in the centre. [Note in

original]; both of these occurred Mar. 2, 1901.

38 Āpas-Vāyu is the Element of Water and is symbolized by a black egg of Spirit in the Silver Crescent of Water. [Note in

original].
39 The Golden Dawn symbol of the Flaming Sword. [Note in original]; this & the one previous occurred on Mar. 5,

1901.
40 By this is meant watching the swing of an imaginary pendulum. The difficulty is to keep it in one plane, as it tries to

swing round; also to change its rate. [Note in original].

41 In these records ―M‖ means morning and ―E‖ evening. [Note in original].
42 These last two took place on Mar. 11, 1901.
43 The Egyptian Key of Life. [Note in original].
44 Both Mar. 12, 1901.
45 Mar. 17, 1901.
46 Lamp of the Invisible Light. [Note in original].
47 In the mind. [Note in original]; this meditation occurred on Mar. 18, 1901.
Cross. ? ″ Result fair.48
Cross. 10m. 15s. Three breaks.49
Isis.50 (E). 18m. 30s. Five breaks. A very difficult
practice, as Isis behaved like a
living object.51
Winged-Globe. 29m. Seven breaks. Result would have
been much better but for an
epicene eunuch with an alleged
flute; My mind revolved various
methods of killing it.
Tejas- Ākāśa. 18 ″ Seven breaks.52
R.R. et A.C.53 19 ″ Seven breaks.
Pendulum. ? ″ After 3 m. lost control and gave
up.54
Winged-Globe. 10 ″ Ten breaks.55
Black Egg and white ray 10 ″ Five breaks.
between pillars56 (E).
Golden Dawn Symbol57 (E). ? ″ Very bad. Bad cold, dust, shaking,
etc., prevented concentration.58
Golden Dawn Symbol (E). 10 ″ Four breaks.
R.R. et A.C. 23 ″ Nine breaks.‖59

48 Mar. 20, 1901.

49 Mar. 27, 1901.
50 The visualized form of the goddess Isis. [Note in original].
51 That is to say she kept on moving out of the line of mental sight. [Note in original]; Mar. 28, 1901.
52 The last two occurred Mar. 29, 1901. Yorke has ―Apas-Vâyu‖ but most likely the correct rendering is as above.
53 A scarlet rose on a gold cross. [Note in original]; i.e., Rosa Rubea et Aurea Crux (Latin ―Red Rose & Golden Cross‖).
54 These last two occurred on Mar. 30, 1901.
55 Apr. 20, 1901.
56 The Akâsic egg of spirit set between the Pillars of Mercy and Severity with a ray of light descending upon it from

Kether. [Note in original].

57 The Golden Dawn Symbol here meditated upon consisted of a white triangle surmounted by a red cross. [Note in

original].
58 Apr. 24, 1901.
59 From The Equinox I:4, pp. 107-109; the final two took place on Apr. 25, 1901.
 Chronology of Attainment
This set of notes outlining A.C.‟s “magical career” can be found at the end of the Visions of 1898-99 which can be
found in La Gitana I:1.

I. The Augur
March 1898 Book of Bl[ac]k Magic (had been skimming Alchemy)
April 1898 Cloud on Sanctuary
July 1898 Q[abalah] Unveiled
Aug. [1898] Met [Julian] Baker
Oct. [1898] Met [G.C.] Jones—Abramelin

II. The Sun

Nov. 18[98 ] 0◦=0▫ tvisit starts
Dec. [1898] 1◦=10▫ Beginning Ceremonial Magic
Jan. 1899 2◦=9▫ Met Allan Bennett
Feb. 3◦=8▫
May 4◦=7▫ Met Mathers

III. The Sorceror60

Oct. [1899] To Boleskine preparing Abr[amelin Operation]
Jan. [1900] 5◦=6▫
March [1900] Row in GD

IV: The Magician61

June 1900 To Mexico. All ceremonial [6◦=5▫]62

V. The Adept63
Jan. 1901 Beginning Concentration
Aug. 1901 With Allan—Raja Yoga & Philosophy
Sept. 1902 Results in R[aja] Y[oga]
April 1904 Egypt Revelation—Liber Legis
60 Scratched out are ―Magician‖ & ―Thaumaturge.‖
61 Scratched out are ―Priest: & ―Sorceror.‖
62 Brackets in original.
63 Scratched out: ―Hermit.‖
Jan. 1906 7◦=4▫ Using all methods

VI. The Magi64

Oct. 1906 Nirvikalpa Samādhi
Oct. 1907 Books begin to be received at will

From MS 36
Perdurabo [From 0◦=0▫–]4◦=7▫
OL SONF [UOMSG] 6◦=5▫
CHRISTEOS LUCIFTIAS 5◦=6▫
όύμή 7◦=4▫
B[abe] of [the Abyss]
V.V.V.V.V. 8◦=3▫

64 Scratched out are ―Adept‖ & ―Magus.‖

 The P___ W____s
The following is a combination of a list of Passwords of AA, the MS of which can be found in Warburg NS
91 & another, handwritten, set found in A.C.‟s AA Notebook (a.k.a. “MS 36”).

e.v.
‗04 An 0
‗05 An I
‗06 An II
‗07 An III Catena
Amphora
‗08 An IV Ophis
Bellum
________________________________________________________
‗09 An V Perdurabo V[ictor] B. N[euburg]
Audio V.B.N.
‗10 An VI αγαθα K.M. Ward
Credo L[eilah] W[addell]
‗11 An VII Inero V.B.N.
65
Κρασοτα Ida Nelidoff
‗12 An VIII Sanctum L.W.
Snake L[ionel] E. Kennedy
‗13 An IX JAHBVLON L.W.
Πεωτος L.E.K.
‗14 An X Poliax (alone)
N.O.X. L.T.66
‗15 An XI [Enochian ―DUPLXX‖]
Nebulæ (i.e., the Babe of the Universe)
‗16 An XII Sol-Om-On (the child of David‘s adultery)
Sagittæ
‗17 An XII Adni67
65Possibly also ―Keacota.‖
66Lampada Tradam, the Zelator 2◦=9▫ motto of Victor Neuburg. A note following states: ―note; on looking to make
this entry I found the note to N.O.X. at back of book.‖ i.e., the notebook in which the Words up to 1927 were (partially)
kept. The other source used is a TS in Warburg NS 91.
 Do what thou wilt shall be the whole of the
Law.
‗18 An XIII Akamrach
Eleven
‗19 An XIV SACL68 (two words = 333) alone
Teh & Alko69
‗20 An XV OCELLI Ahitha & Alostrael
Oh so much Alostræl
‗21 An XVI Mentula alone
70
FIFTY Alostræl
‗22 An XVII Heru-Ra-Ha. alone
Thighs (#((t) Betty Bockers71
‗23 An XVIII Oama-H-Arra-H
Ihi Aud alone
‗24 An XIX Vihi Aud. alone
Om Astrid
‗25 An XX Oh yes (y() Astrid p.v.n.
YMHN
‗26 An XXI Zero
Yes Here (ryh-#y)
‗27 An XXII Fu
Çava Heard direct
‗28 An XXII Man
To Day
‗29 An XXIII Attention (French, not English)
Viens
‗30 An XXIV Ylahu.
Anu
‗31 An XXV Brashith.
Fatara.
‗32 An XXVI Philustricess.
67 In the MS, to the right of the page at top (across from the Spring 1917 entry), is written: ―Note O No! wnw = 62 as
68 Sic. Reliable sources have ―SA-CL = 333.‖
69 But see the Word for Autumn 1921.
70 TS has ― Teh-Al-Ko.‖
71 Unsure of this reading.
 Aind Vacima.
‗33 An XXVII The Word is Silence breaking into soft music
of laughter. There is therefore no Word.
Kavani
‘34 An XXVIII Karmuth [KRMUTh]
Quamah Qablas. H or B?
‗35 An XXIX Armageddon
Lal
‗36 An XXX Beast.
Bab
‗37 An XXXI Adil
Oluk.
‗38 An XXXII Oidu (wdy()
Rashak Al.
‘39 An XXXIII Lba-li
W.A.R.M.
‗40 An XXXIV Ah.
R.O.T.A.
‗41 An XXXV Pirochæl (l)xrp). Variant Pinochæl
(l)xnp)
Koleso.
‗42 An XXXVI Kusis
Thido
‘43 An XXXVII Dorafakol.
Kilik.
‘44 An XXXVIII Kukri.
Bikelon
‗45 An XXXIX Ασταρτη
Rotara.
‗46 An XL Suhal.
Odak.
‗47 An XLI Lift
Brilliance
Once again, Bro Newman has been so kind as to give permission to reprint another of his illuminating and thought-
provoking essays. As many of our members are Freemasons, or members of „Masonic‟ organizations (such as Ordo
Templi Orientis), we feel it most certainly has a place here:

HIRAM ABIFF:
A TYPE OF THE GREEN MAN
P.D. Newman
Tupelo Lodge No. 318

Freemasonry has repeatedly been described as ―a peculiar system of

morality veiled in allegory and illustrated by symbols.‖ A symbol is of
course a thing which stands for something else. Similarly, an allegory is a
tale or poem containing a hidden, underlying meaning that is not
immediately evident. The allegory with which we‘re presented in
Freemasonry is that of the building of Solomon‘s temple and the tragic
murder of its chief architect Hiram Abiff. It is no mystery that Hiram Abiff
appears in the Bible as having been an actual, living person. However, his
biblical story is not the one with which we‘re presented as initiates of
Freemasonry. We are therefore apt to interpret this inconsistency as a
proof of the allegorical—as opposed to historical—nature of Masonic
ritual. The question then naturally follows: of what is the character Hiram
Abiff symbolic within Freemasonry? The answer may not be a simple one.
Hiram Abiff is a figure of such profound complexity that he likely alludes
not to one but many concepts. One possibility, we will here argue, is that
Hiram Abiff alludes in at least one sense to what amateur anthropologist
Lady Raglan has called the Green Man.
Associated by some with the Knights Templar, the Green Man is a
curious architectural feature that is generally found carved within or upon
Medieval Christian churches, primarily in Ireland, Britain, and France. He
usually appears as either a vivacious youth or a bearded elder, depicted with
vines shooting forth from his mouth, nose, and ears; oftentimes with leaves
sprouting directly from his face. Most scholars agree that the Green Man
represents the pagan vegetative dying-and-rising gods of old such as
Dionysus, Tammuz, Attis, Adonis, and Osiris, etc. As a dying-and-rising
deity who described himself as ―the true vine‖ and associated himself
directly with grains and grapes, the figure of Jesus Christ would have been
perfectly at home with converted pagans who once venerated vegetative
deities that, after dying, rose again. Hence the early stonemasons‘ inclusion
of icons of the Green Man within Medieval Christian churches.
Hiram Abiff himself may very well be a type of this Green Man.
Granted when he was raised from his initial resting place beneath the sprig
of acacia (another indication of his potential vegetable nature) Hiram Abiff
was not literally, physically resurrected to life. He was raised only
allegorically. Following this the body of Hiram was actually then
respectfully deposited in a proper final resting place, and his heart
deposited within an erected, permanent memorial. The implication
therefore is that it is the soul of man, and not his mortal body, that is raised
to a new life following his physical demise. And, the resurrection of the
dying-and-rising deities within the ancient Mystery Schools—including the
raising of Hiram Abiff within Freemasonry—is veritably a veiled allusion to
this same variety of mystical resurrection.
In the Master Mason degree the candidate learns that, when it was
discovered by the loyal Fellowcrafts, the body of Hiram Abiff was ―in a
high state of putrefaction.‖ According to medical textbooks, due to the
presence of bacteria upon the cadaver, putrefaction is characterized by a
‗greening‘ of the flesh. In this regard, Hiram Abiff was quite literally a
green man. Further, in early versions of the Perfect Master degree in the
Southern Jurisdiction of the Ancient and Accepted Scottish Rite, the
candidate was told that the remains of Hiram Abiff were interred with the
use of a ―green rope.‖ It is our suspicion that this green rope is implicative
of the grape vine and/or the ivy vine, both of which are the province of
the vegetative dying-and-rising wine god of the Greeks, Dionysus.
Instituted by the charismatic, ecstatic poet and musician Orpheus, the
Dionysian Mysteries were at the heart of the major ancient Mystery Schools
celebrated by the Græco-Romans, the Orphic Mysteries, the Eleusinian
Mysteries, and the Mithraic Mysteries inclusive, all of which were
demonstrably influential upon Masonic structure, philosophy, and ritual. In
the past two centuries, for example, parallels between Freemasonry and the
Dionysian Architects have been repeatedly drawn by Masonic authors and
academic commentators alike.
 A god of the vine, Dionysus or Bacchus was the only deity in the
Olympian pantheon that happened to be both human and divine. For, his
father was Zeus, the king of the gods, and his mother, the mortal Semele.
Dionysus is known by the epithet Twice-born on account of the fact that,
according to one version of the myth, after becoming impregnated with
Dionysus and being tricked into doubting his father‘s divinity, Semele
demanded that Zeus reveal himself to her in all of his godly glory. To this
he reluctantly agreed, knowing that her mortal frame would not be able to
withstand the deity in his full, terrifying power. Semele was unfortunately
incinerated by one of Zeus‘ deadly lightning bolts. Still in utero, a fetal
Dionysus was luckily rescued from the smoldering corpse of his mother,
Semele, and then oddly implanted into the thigh—likely a euphemism for
the phallus—of his father, Zeus, where the infant Dionysus was finally
brought to term.
In the Cretan version of the myth, Dionysus is said to be the son of
Zeus and Persephone, the goddess of the underworld. Following the
discovery of her husband‘s affair, using various children‘s toys, the jealous
goddess Hera was able to lure the innocent Dionysus into the clutches of
the Titans, where he was tragically dismembered and by them devoured.
Only Dionysus‘ heart remained, which Zeus was miraculously able to
salvage from the bloody scene. This Zeus gave to Semele to eat, after
which she became impregnated with the infant Dionysus. It was for their
trespass that Zeus then destroyed the Titans. Insofar as Zeus is said to
have created man from the soil where both the Titans and the infant
Dionysus were killed, man is understood to be an admixture of both chaos
and divinity. That spark of divinity, the Dionysian Mysteries taught, comes
from the presence of the god Dionysus within us.
Unbeknownst to many Masons, Bacchus is actually referenced
directly in Anderson‘s Constitutions (1734) as being an epithet or guise of
Nimrod, the builder of the legendary Tower of Babel and great-great
grandson to the antediluvian patriarch Noah. According to Anderson,
Nimrod-Bacchus preserved the Mysteries of Freemasonry in Shinar and
Assyria following the Dispersion. Recall that Noah, having planted a
vineyard following the great deluge, is implicitly associated with grapes and
wine—just like the vegetative Dionysus or Bacchus. And, perhaps it is
further notable that Freemasonry has more than once been referred to as
the Noachite religion. Indeed, some early versions of Masonic ritual
actually replace the figure of Hiram Abiff with that of Noah, whose ark
remains to this day as an important symbol within Freemasonry.
In conclusion, as a potential symbol of the dying-and-rising gods of
old, having demonstrable consistencies with pagan vegetative deities,
Hiram Abiff certainly meets the necessary criteria for being a type of the
Green Man. We close this meager study with an illustrative poem, written
by the author and appropriately titled Tomb to Temple.
Linea viridis
Gyrat universa72
It is only smothering
In your vines that I breathe
When my lips are purple
And I lie as dead
In your vineyard
My life is truly eternal
A green rope stretches
From the tomb to the temple
Like unto a serpent
Biting his own tail
Crushed by the winepress
We shed our green skins
For to raise the spirit
That tramples down death

REFERENCES
Anderson, James The Constitutions of the Freemasons
Baigent, Michael Holy Blood, Holy Grail
Crowley, Aleister The Book of Thoth
De Hoyos, Arturo Light on Masonry
Duncan, Malcom Duncan‟s Masonic Ritual and Monitor
Dyer, Colin William Preston and His Work
72 Latin ―A Green Rope Winds Around the Universe‖—eds.
Frazer, J.G. The Golden Bough
Raglan, Lady The Green Man in Church Architecture
Ruck, Carl The World of Classical Myth
The Holy Bible
 CRETA ORBIS
(The Construction of the Chalk Disk)
Version 1.0
1/29/2014 – 10:09PM MST
Compiled and Edited
By
Frater Fiet
CHALK DISK INSTRUCTION
Frater Fiet was instructed on the construction of a particular magical
device called a ―chalk disk‖ and has attempted to communicate this
instruction, to the best of his abilities, in this writing. Certain aspects of the
device will be personal and unique to each aspirant but the general
procedure may be useful.
Take a small piece of good, strong, hard wood and cut it into a
perfect circle approximately 4 inches in diameter and ½ to 1 inch thick.
(The goal is for the disk to fit the aspirant‘s hand so the size may vary).
Wood less likely to split on cutting is preferred. A circular saw may be
used to accomplish this.
Cut another perfect circle approximately 3/4ths of an inch in from
the edge of the first circle. This inner circular hole will be roughly 3.25
inches in diameter. You will have something similar to a donut but with a
larger hole. Ex.
 |~3.25 inches |

¾ of an inch

| 4 inches |

Take a different type of good, strong, hard wood if you will and cut a
circle approximately 3.25 inches in diameter. This piece will fit in the hole
of the first piece. It is better if the two pieces of wood selected are of
different colors, one darker and one lighter. The darker wood should be on
the outside but it is left to the aspirant‘s preference.
It is likely that the pieces of wood will need to be sanded in order to
smooth the edges and fit the two pieces. The pieces should fit tightly by the
aspirant‘s ingenuity using glue or other mechanisms to fasten them
together. The wood can then be cleaned and varnished with an application
of clear coat paint if desired.
A piece of copper pipe, of the appropriate size to fit a piece of chalk
should be acquired. This piece of pipe should be 1 to 1.3 inches long and
can taper if the aspirant so desires. The diameter of the pipe depends on
the chalk preference of the aspirant, either thick or thin chalk. Remember
that chalk can easily be sculpted to fit a smaller pipe.
This pipe should be fitted to the bottom center of the disk. This can
be done with epoxy, glue or perhaps screws. A piece of chalk can then be
inserted tightly into the pipe.
The device will now look something like the following:
 Now the aspirant much select a design of symbols, though they
should not be too complicated because they will be drawn on the face of
the disk and thus cannot be too small or too detailed. This aspect is
personal and depends on the aspirant‘s grade and abilities. Some may be
directed on the design, others may dream it, and others may formulate it
another way. These symbols can then be drawn, painted or carved on the
face of the disk. The right kind of ink will dry without smudging but also
be easy to remove so that different designs may be used. Some may prefer
to carve or paint a permanent design.
One example is to carve four words of power at each of the four
cardinal points such as YHVH, ADNI, EHIH, and AGLA, along with
applicable symbols. Alchemical symbols, zodiacal symbols, or other items
significant and meaningful to the aspirant could also be used. Something
such as the following could be done for example:

Once completed, the disk and the chalk should be consecrated for
use. Liber ABA, CHAPTER XIV OF THE CONSECRATIONS: WITH
AN ACCOUNT OF THE NATURE AND NURTURE OF THE
MAGICAL LINK describes the proper method for consecrating the disk.
Once consecrated the disk is to be used when drawing the Circle on
the floor of the temple. Liber ABA, Book Four, Part II, Chapter II ,The
Circle, describes the proper construction and use of the circle.
It may also be advantageous to use the chalk disk when drawing
other figures in situations other than the circle.
It seems that this disk may be a way to concentrate magical force into
the chalk when drawing the circle, but this should be thoroughly tested by
the aspirant and the results recorded in their Record.
Fra Fiet
 Two Lessons
on the Yî King
by Aleister Crowley

Lesson I
What is the Yî King? The title means ―The Book of Changes.‖
The earliest information that we have about the Yî King is that it
consisted originally of the Trigrams of Fu-Hsi, about 3322 B.C. We shall
learn, in due course, what these are. But all philosophy must derive from
the contemplation of the origin of things, and all sound philosophy must
begin with the conception of Zero, for if we begin with any other
conception, we have an unbalanced condition, and therefore one which
cannot be original, as otherwise the question that recurs is:—―How did this
come to be?‖. To our Chinese Brethren, with that overmastering passion
for equilibrium, which is manifest in every minutest detail of the very
manner of their daily life, such consideration is evidently paramount.
In the Brahmin philosophy, the Rishis explained the Universe by
saying that God created it. The question instantly arose:—―Who created
God?‖ To answer this it was necessary to make God self-sustaining, and
therefore they proceeded to analyze His attributions. In the end it was
found that any positive attributions not only implied limitations, but let
directly back to the original mass of ignorance, and they were accordingly
forced to conclude by denying all qualities or quantities soever to the
Supreme God, Parabrahman. In other words, they found themselves
obliged to reduce their God to Nothing; the Chinese, being more practical,
cut out all the waste work and started with the Nothing of the ―Great
Extreme,‖ which we may consider as really the equivalent of the Tao. We
represent this Tao geometrically by a point. But since this Tao is not only
non-existent in respect of all other possible predicates, it turns out on
analysis that a thing which is in no way nothing, may just as well be
regarded as something. If we say that no eggs are not in the basket, we
have merely devised a complicated method of saying that some eggs are in
the basket.
 Basket Eggs

Now, in the course of the Hindu analysis, while they were trying to
determine the qualities of God, they came across a phenomenon which
they called ―The pairs of opposites.‖ It is most important to grasp this
necessity of thought—that our attempt to solve the problem
philosophically is completely destroyed if we once admit two sides of an
equation which do not cancel out exactly. The Chinese, perceiving that the
Tao (in this connection they called it Thâi Ki) is so purely Nothing that it
must be Something, or at least only capable of apprehension by
symbolizing it as Something, took an original pair of opposites and called
these the Î or Yao. These lines are called respectively, Yang and Yin, the
Yang being an unbroken and the Yin a broken line. These correspond to
the masculine and feminine principles of Nature; they may be called the
Father and Mother. Tao simply breaks up into Tao and Teh, Shiva and
Shakti. We now see how striking is the identity with the Hebrew theology
in respect of Tetragrammaton. I have treated this matter at great length in
my essay on the Tarot.73
We have then a formula of generation and development by this
equation: +1 + (-1) = 0, or rather, 0 = +1 + (-1). But in order to proceed
to any greater complexity, it is not sufficient to take two things one at a
time; they remain simply two. We must, therefore, take them two at a time,
and so we reach what the Chinese call Hsiang. These are:

1. The grand or old Yang ⚌

2. The young Yin ⚍
3. The young Yang ⚎
4. The grand or old Yin ⚏

The Chinese philosophers found that these four combinations were

somewhat impracticable, perhaps rather in the same way as it is impossible

73 The Book of Thoth

to make a magic square of four cells; two x two. The great Fu Hsi,
therefore, decided to consider the combinations of two things taken three
at a time, and this set down the basis of the whole of the Yî by his Kwa, or
Trigrams. These are, of course, eight in number (see Diagram):

1. ☰ Khien 5. ☴ Sun
2. ☱ Tui 6. ☵ Khăn
3. ☲ Li 7. ☶ Kăn
4. ☳ Kăn 8. ☷ Khwăn

Lesson II
At this point uninitiated scholarship began to cause trouble. The
attributions of Fu Hsi were not properly understood, and in B.C. 1185 or
thereabouts, King Wăn gave a completely different order and attributions
to the Kwa which are very unsatisfactory; he also erected a general system
of divination by considering the combinations of two things taken six at a
time, by putting each Trigram on the top of each of the others in turn. He
thus obtained the 64 figures or Hexagrams of the Yi King. To each
Hexagram he supplied a brief comment called Thwan. His son, the Duke
of Kăo, wrote a comment on each separate line in each Hexagram. The
book by this time had become very generally revered by the scholars, but
their ability does not seem to have been equal to their enthusiasm. There
are, in particular, a number of commentaries attributed to Confucius, but
much of them is almost certainly spurious.
The whole of this trouble has arisen from the failure to maintain the
mathematical accuracy of the original conceptions. The Chinese have
always been hampered by their system of ideography; their language has
never progressed beyond the agglutinative stage, and they have cultivated a
very annoying tendency to be poetic and pictorial. The system of the Yi,
rightly considered, is extremely simple and adequate, and turns out, on
examination, to be identical with the system of the Holy Qabalah.
Let us return to a consideration of the Kwa. Four of these show the
━━━ and its modifications, four of them the ━ ━. There is a sort of
descending hierarchy which inevitably suggests the Sephiroth. It is most
important to check every step in our path by the balance of things.
Whenever anything loses balance, it becomes imperfect. The first of the
Trigrams, ☰, is the perfect explanation of the masculine idea without any
departure from simplicity other than the mere multiplication of the symbol;
and it is therefore called Khien which is the Lingam, or Heaven. At the
other end of the scale is ☷, which is called Khwăn, that is to say, Yoni, or
Earth, and corresponds exactly to Khien.
The first derogation from the perfection of the masculine simplicity
is the balanced interference by the ━ ━ and so we get the symbol Li ☲
meaning the Sun. Corresponding to this is Khan ☵ which is the Moon.
These are called also respectively Thai Yang and Thai Yin. The Sun and
Moon are thus, so to speak, materially potent representatives of the purely
spiritual ideas of Lingam and Yoni. This, in fact, gives the key to the book.
The Chinese character meaning Yi King is composed of the characters for
the Sun and Moon.
The changes described in this Book of Changes are changes produced
by the interplay of the Sun and Moon. Every phenomenon being an act of
love under will, we can see how the Chinese regarded this matter;
everything that happened was the result of some inter-action of the solar
and lunar principles.
There are, however, four more Kwa; but these cannot be balanced as
Lingam and Yoni, or as Sun and Moon. They have a definite taint of
imperfection, and correspond precisely to the ―four elements‖ of the
Qabalistic philosophy. In attributing these, we are considerably helped by
the pictorial effect; the Trigram Sun ☴ suggests the atmosphere below the
unbreakable abyss of Heaven. Tui, Water, ☱, suggests a wave upon the
unbreakable abyss of the seal floor. Kăn, Fire, ☳, suggests the flickering
ascending flames upon the hearth; and Kăn ☶ reminds us of the crust of
the earth upon the molten core.
This is, of course, very vague; but it is very Chinese. Fortunately we
are not dependent upon tradition, because when we come to put these
eleven figures upon the Tree of Life, we find not only an absolute balance
in themselves, but a perfect correspondence with the traditional
attributions of the Sephiroth. (see Diagram).
 Liber V vel Reguli
The Ritual of the Mark of the Beast
(with Audience Participation)

Trace the Mark where Sol is Hadit, Luna Nuith, and the
Testes 666 and 156.
The Cross should include Hod and Netzach, Chokmah, and Binah.
Nuith and Hadith are Brain and Seed (Brahmarandra and Muladhara).
Aiwaz is Silence and Speech (Ajna and Visuddhi).
Ra-Hoor-Khuit is Force and Fire.
Therion is Manipura−or also Anahata?
Babalon is Svadistthana, the Womb.
Or could R.H.K.—the Lord of the System in visible form—be the
two halves of the brain? I think so; then 666 is Anahata.
Manipura is then the Word of the Æon itself.
We give Chokmah and Binah and Däath to Aiwaz, Chesed and
Yesod, Geburah and Tiphareth to R.H.K. Netzach, Hod, and Yesod to 666
and 156. Kether and Malkuth to Hadit, Ain and Yesod to Malkuth.
The ―Qabalistic Cross‖ must be that of the Grand Hierophant, but
crowned by Nuith.

Nuit
(above Head) Make a circle.

● Kether−R.H.K.−touch Brahmarandra

2 & 3 & Däath−93

(touch Ajna, 2 & 3, & Visuddhi, Daath)

● ● 1, 4, & 5 R.H.K. Complete Second Triad.

● 666 6, 7, 8, 9. A Cross for 666 & 156 Conjoined.

 ● ●

● Babalon

● Hadit74

Part I
The Elevenfold Seal
Knock 1-3-3-3-1

Phrase I
Face Boleskine
a) Circle above head: Nuith!
b) Phallus: Hadith!
c) Brahmarandra & Shoulders: Hoor-paar-kraat! Ra-Hoor-Khuit!
d) Mouth: LA-ShT-AL
All: Do what thou wilt shall be the
whole of the Law!
Phrase II
a. Ajna & Visuddhi: Aiwaz!
b. Tiphareth, Yesod, Netzach, Hod: Therion, Babalon!
c. Manipura: Thelema.
All: The Word of the Law is Thelema!
Phrase III
Clasp the Hands, five crossing five
upon the Wand, making Eleven: Agape!

74A TS of unknown origin has the ―group‖ aspect of this ritual a bit more filled out. Interpolations from this TS are
given herein as notes:
―Officers: Magus in magical robe with wand. Stands in the centre.
Guardians of the Quarters
Nuit — Wears blue sash. Stands in the North.
Hadit — Wears yellow sash. Stands in the South.
Therion — Wears red sash. Stands in the East.
Babalon — Wears green or black sash. Stands in the West.
The Guardians stand on the circumference of the circle facing inwards. The Magus begins the ceremony facing East.‖
All: Love is the law, love under will.

Part II
The Mark of the Beast
(The actual Mark is to be made astrally by drawing the invoked forces to the true Wand
of the Magus.)
a. Face North, after widdershins 1¼, in Enterer on passing the North for the first time.
Make the Averse Invoking Pentagram of Water:

NUITH!
Give the Sign of Puella.75
b. Go widdershins 1¼ circles to South, in Sign of Enterer on passing the South 1st
time. Make A.I.P. of Air:
HADITH!
Give the Sign of Puer.76
c. Go widdershins 1¼ circles to East, in Enterer on passing the East 1st time. Make
A.I.P. of Fire:
THERION.
Give the Sign of Vir.77
d. Go widdershins 1¼ circles to West, in Enterer on passing the West 1st time. Make
A.I.P. of Earth:
BABALON.
Give the Sign of Mulier.78

(11 half-circles, or 5½ circles to unite 5 & 6. Puella exciting Puer makes him Vir;
Vir makes Puella Mulier.)

75 ―Nuit: Assumes Sign of Puella. Remaining in the Sign.

(All assist in making the Pentagrams at all Quarters.)‖
76 ―Hadit: Assumes and holds the Sign of Puer.‖
77 ―Therion: Assumes and holds the Sign of Vir.‖
78 ―Babalon: Assumes and holds the Sign of Mulier.‖ TS actually has ―Vir,‖ obviously a typo.
e. Retire to Centre, facing Boleskine.79 Raise Wand (Prometheus-tube) & make the
Mark of the Beast:
AIWAZ!
Give the Sign of the Rosy Cross.
Lower Wand, & make the Mark:
THELEMA!
f. Perform the Spiral Dance, moving deosil & whirling widdershins. Each time on
passing the West extend the Wand to the Quarter in question and bow:80
1. Before me the powers of LA! (to West)
2. Behind me the power of AL! (to East)
3. On my right hand the powers of AL! (to North)
4. On my left hand the powers of LA! (to South)
5. Above me the powers of ShT! (leaping in the air)
6. Beneath me the powers of ShT! (striking the ground)
7. Within me the powers!
8. About me flames my Father‘s Face, the Star of Force and Fire.
9. And in the column stands His six-rayed splendour!

79 ―Magus: spins widdershins.

Guardians: Begin the spiral dance inwards moving widdershins and whirling Deosil—on full circle to form a closer
circle to the Magus, where they join hands, facing inwards.‖
80 ―Guardians: Begin the spiral dance outwards, moving deosil and whirling widdershins.‖
 The GBG (“Gnostic Body of God”) was founded by C.F. Russell (Frater Γενεσθαι 1◦=10▫
AA, referred to as “Godwin” in The Confessions)—also known as the “Choronzon Club”—after his time
with Crowley at Cefalù, during which he participated in The Cephalœdium Working. Since, we feel, there is an
element of Russell‟s line within our own line of AA, we will be presenting some of this Order‟s material here in
La Gitana.
In this particular case, however, due to the inclusion of Liber V with Audience Participation, we are
presenting another variation of that ritual used within the GBG. It was given when one reached the Grade of
Philosophus 4◦=7▫.

Liber AVD
0. Never under any circumstances communicate this Book unless
authorised from Headquarters to do so. Learn & practice the Ritual herein
given until you can perform it wholly from memory, with skill &
confidence, before you use it in your First Magical Retirement.
I. On the floor of the Temple or Place of Working where the Ritual is
performed have a large Square drawn with its four corners at the four
cardinal points of the compass. The square must be made as large as the
dimensions of the room permit; it may be painted or drawn with chalk & if
you like make it on paper or cloth, which can be folded up & put away
when not in use. The large Square is to be divided into sixty-four small
squares, like a chess-board. Inside each of the small squares draw the
proper Hexagram, as prescribed in Liber Chameleon.
II. At the beginning of your Retirement, read aloud the last Entry made in
your Magical Record & see to it that the Record for your Magical
Retirement is prepared with (1) your OATH OF TRUTH (2) your best
definition of the GREAT WORK (3) an Entry which declares in detail the
object of the Retirement. Then go to the center of the Square, face the
Kiblah, & commence the following Ritual, which is known as THE
EUCHARIST OF THE FIVE IN THE SIX. All obscure terms are defined
in Liber Gestorum.
III. THE OATH OF THE ENCHANTMENT which is called the
Elevenfold Seal.
A. The Animadversion towards the ORDER.
1. Say: ―EN ONOMATI ASTER ARGOS!‖
2. Strike the battery 1-3-3-3-1
3. Make the WAND with the right hand.
B. The Vertical Components of the Enchantment.
1. With the WAND describe a circle about your head (the
Sahasrara Cakkra, crying―NUIT.
2. Draw the Thumb vertically downward, touch the Muladhara
Cakkra (Lingam or Yoni), crying―HADIT.
3. Retrace the line, touch the Anahata (centre of your breast) &
cry: RA-HOOR-KHUIT.
C. The Horizontal Components of the Enchantment.
1. Touch the Ajna (centre of the forehead), the mouth & the
Visuddhi (larynx) crying―OIVZ (pronounced AIWAZ).
2. Draw the Thumb from right to left across the face at the
level of the nostrils.
3. Touch the Anahata & the Manipura (solar plexus) crying
―THERION.
4. Draw the Thumb from left to right across the breast, at the
level of the sternum.
5. Touch the Svadistthana (navel) & the Muladhara, crying
―BABALON.
6. Draw the Thumb from right to left across the abdomen at
the level of the hips.
(Thus shall you have formulated the Sigil of the Grand
Hierophant, but dependent from the Circle.)
D. The Asseveration of the Spells.
1. Hold the WAND erect before you, clasping it with your left
Hand, cry:
 LAShTAL―THELEMA―FIAOF―ATTANZIF81
―AGAPE―AUMGN.
(Thus shall be declared the Words of Power whereby the Energies of
the ORDER do work your will in the world.)
E. The Proclamation of the Accomplishment.
1. Strike the battery, 3-5-3, crying―ABRAHADABRA.
(This word contains Qabalistically the Union of the Five
& the Six, the Accomplishment of the GREAT WORK.)
XVII.82 THE ENCHANTMENT. Advance to the circumference of the
circle (which would be inscribed in your large Square―you can, if you like,
previously draw this circle). Turn to the right & pace with the stealth of a
tiger the precincts of your circle, until you complete one revolution thereof.
Remember each time, during the whole ceremony, whenever you pass the
point of the KIBLAH, face in that direction & make the Sign of HOOR-
PAAR-KRAAT, then turn & make the Sign of Horus in your Path. Keep
on until you come to the North. Halt & face the North.
1. Trace with the WAND (in the left-hand) the Averse Pentagram of
EARTH, proper to invoke the force of Taurus & the Gnomes.
Say: ARO ALHIM (pronounced Ahroh Elouheeim). Now draw in
your breath & assume the God-form of the SIGN OF THE
NEOPHYTE. Then as you exhale assume the SIGN OF THE
ENTERER & project your Will to command, love, & unite with
the Forces of EARTH toward this Quarter directly through the
centre of the Pentagram. In this Quarter (the North) you will
imagine the force that you draw in with your breath is bright
GREEN. Concentrate your whole attention on what you are doing.
The moment the breath begins to rush up & out vibrate with it
slowly your own MAGICAL NAME. Now as you project your will
be standing in the SIGN OF THE ENTERER, but formulate that
Will, understood thoroughly as the dynamic aspect of your Creative
Self, in an appearance symbolically apt, being the form of that
bodily Vehicle of the HOLY GHOST, which is sacred to
81 The F in the two words here is the Greek Digamma & is pronounced as a vowel sound half way between O & OO.
[Note in original]
82 sic
 BAPHOMET & conceals (in Manhood) the Lion & the Serpent &
(in Womanhood) the Eagle & the Dove. Extend this astral shape
(Yang or Yin, as the case may be) radiating the Light proper to the
Element (Green for EARTH) toward the Quarter, either to
penetrate it or to embrace its naked Reality as the case may be.
With the Yang, the hands will be kept together. With the Yin they
will be separated & the palms up in yearning welcome. Now, blot
out all consciousness except that of carrying out these instructions
& the longer it takes to return to normal perception the better.
Properly performed, the Pentagram before you will flame, its
outline flashing in pure BLACK LIGHT & you will hear your
M[agical] N[ame] vehemently roared forth as if by the concourse of
ten thousand thunders, proceeding, not from yourself, but from
the Secret Seed of the Element of the Quarter, which shall become
smaller & smaller & darker & darker until it attains the size of a
one-dimensional point of ineffable GREEN brilliance, which then
impregnates your inmost soul, which is of the pure BLACK
brilliance of HADIT—BUT DO NOT ALLOW THE
DIMENSION OF THE ELEMENTAL PARTICLE TO
ENTIRELY VANISH AT ANY OF THE FOUR QUARTERS,
reserve that experience for section 5.
Now, in this Sacrament, being wholly at one with that Element
& with strong sense that this unity with that Quarter of the
Universe confers upon you the fullest freedom & privilege
appurtenant thereto utter the Word of the Equinox which is the
current PASS-WORD of the PHILOSOPHUS.
Then, make with the WAND (in your right hand) the RC
SIGN on the Solar-Phallic-Hippopotamus of Venereal nature
which will appear.83

83Before the proper exaltation the Magician may not perceive any of the force generated with the ordinary senses. This
fact need not, however, be discouraging, for never under any circumstances do the physical senses perceive anything but
physical things. Clairvoyance consists precisely in cultivating & developing organs of perception which function
respectively in the FEELINGS, THOUGHTS, & VOLITIONS. Clairvoyance is not necessary for Initiation. But the
Magician, if sensitive, will find that a perception arises in the VOLITION, just as ordinarily one perceives with the optic
nerve. In any event, be sure to conduct yourself & maintain an attitude consistent with the fact of the presence of the
Force you invoke or evoke into. Thus in Black-Magic it is fatal to step outside of the circle. This is merely an illustration
to help you preserve the right attitude, for this present ceremony is not Black-Magic & since no banishing measures are
used you may step outside the circle whenever you have occasion to do so. [Note in original]
 Now, give the Sign called PUELLA.
2. Now, turn to the right & pursue your path as before all around the
circle & keep on until you come again to the WEST. Here you will
repeat all the Technic employed at the North, except that here you
substitute the signs, etc. appropriate to the WEST, which are the
Averse Pentagram of WATER, proper to invoke the Force of
Scorpio & the Undines. Say: MIM ALHIM (Meeieem Elohim). Make
the Sign of the ZELATOR, instead of the Neophyte & with the
Enterer the color BLUE. And after the Pass-Word (same as
before) the RC SIGN on a Solar-Phallic-Dragon of Neptunian
nature (with the head & wings of an Eagle, the body of a Snake, &
the tail of a Scorpion). Then give the SIGN called VIR.
3. Now go all around the circle & keep on until you come to the
EAST. Here use the Averse Pentagram of AIR, proper to invoke
the force of Aquarius & the Sylphs. Say: RVCh ALHIM (Ruach
Elohim). Make the SIGN of the PRACTICUS. Then the Enterer
with the color GOLD & unite with the Quarter as before, etc.
Utter the PASS-WORD & make the RC SIGN on a Solar-
Phallic-Bird of a Mercurial nature. Give the SIGN called PUER.
4. Now go around as before & come to the South. Make the Averse
Pentagram of FIRE, which is proper to invoke the force of Leo &
the Salamanders. Say: ASh ALHIM (Ahsh Elohim). The SIGN of
the PHILOSOPHUS. The color RED. The RC SIGN on a
Solar-Phallic-Lion of Uranian nature. The SIGN called MULIER.
Now, break into the dance, stepping lightly & tracing a cen-
tripetal spiral deosil enriched by revolutions on your axis whirling
widdershins as you pass each Quarter, until you come to the
centre of the Square & the Circle. Then halt & face in the
direction of the KIBLAH.
5. With the left WAND make the Averse Hexagram of SOL on the
plane of the ceiling above your head, then the Averse Pentagram
of SPIRIT in the centre thereof. Say: ATh ALHIM. Make the
SIGN of the PORTAL ACTIVE. Then observe the same
procedure as before, but unite with the SPIRIT, extending the
Image of your Will, vibrating your M[agical] N[ame] vertically
upwards. At the same time (Yang) expand the foundation of that
symbol so that your physical body shall be standing in a mighty
column like a Cone with its apex an infinite distance above. The
color here is BLACK. At the last sound of the vibration let (Yang)
the Head of the Will-symbol, where your consciousness is flung &
fixed open its fissure (the Brahmarandra Cakkra)—at the junction
of the cranial sutures—& exude a drop of clear crystalline Dew.
Let [t]his Pearl be your Soul, a virgin offering to your Angel,
pressed forth from your being by the intensity of your Aspiration.
Then will your Angel accept your offering of Dew & seize with
fervour upon the extended symbol of your Will towards Himself.
In the case of the Yin the procedure is inversely analogous (of the
relation of the Yang & Yin procedure at the Quarters) so that the
foundation being empty you will imagine that the vacuum
increases in degree approaching as a limit pure nothingness & with
this nothingness at its heart the symbol itself will expand turning
inside out until it occupies the whole upper half of the surface of
the sphere, then the cooling Zephyrs will cause the Dew to fall
upon the whole surface of thereof, anointing it with the Holy Oil.
Then as you enflame yourself in Prayer to be united with your
DAIMON the Canopy of Ouranos will open & discharge the
River of Life, the Fire-Waters (AeShMAIeeM of 1 Gen[esis] 1) will
flare out in the shape of the curving bell-shaped Horn within
which is Eden & the Shrine of the Holy of Holies—even as it is
written—―In the beginning Powers He created the Fire-Waters &
the Earth. And the Earth was empty & hollow (THHouVM) & it
was dark in the hollow, for the Breather of the Powers, (Ruach
Elohim) was throbbing upon the surface of the Waters. And
Powers He said; Let the Ruach Elohim descend into the nuclear
cavity & begin the mitotic movements of the World-Cell so that
the plasmic radiations will appear there & there be light in the
nuclear cavity.‖ (Gen. 1-3)
Now do not give up to the Beloved or the Lover at once, but
strive with all the strength of your Soul to withstand the Will of
the ANGEL, concealing yourself in the closest citadel of
consciousness, until you are dead to sense. Then when your
physical senses are asleep you can resist no longer, but shall be
(Yang) swept away through the Will-symbol & you will perceive
that your HOLY DAIMON is indeed yourself with intimacy
so intense as to become Identity & the spate of Stars will shoot
from the Head of the Will-symbol & be scattered in glittering
galaxies. In the case of the Yin one third of the Substance of
Heaven shall fall to EARTH & the Lightning will issue as a series
of minute sparks from the Horn of the Altar & there will arise in
the vast nuclear cavity the Oak of Thunder who is PEGASOS &
who wields the Lightnings & the Twins shall be born & so on.
Whatever happens at this point which consummates the Rite
the Candidate can be guided only by the Lords of Karma & the
Forces placed at his or her disposal by the Lords of Initiation. If
the will of the Microcosm be pure & unassuaged of purpose,
delivered from the lust of result, then it is in every way perfect &
the perfect & the perfect shall become one perfect, not two—nay,
they shall become none, the Chymical Marriage of the Five & the
Six shall be consummated, otherwise this blessed wedlock will
simply be deferred until a more favorable opportunity. In any
event what the Magician has to say at this point shall be entirely
impromptu & consonant with the PANTACLE. Herein is silence,
for who hath rightly performed the ceremony will understand the
meaning hereof & it shall serve as a test of both the Aspirant &
others.
The Key of the whole Operation is SINCERITY. The effect
of the Rite itself is (a) to keep the physical, mental, & astral
vehicles so busy with their own work that they cease to distract
that part of you which orders & concentrates itself upon the
realisation of the HGA, for previously the preoccupation
with the affairs of these has prevented you from seeing your Soul:
(b) to separate the Soul & completely strip it from its sheaths: (c)
to arouse in you an enthusiasm so intense as to intoxicate the
inmost while anæsthesing the outmost, so that you may not feel &
resent the agony of this spiritual vivisection, just as bashful lovers
 on the wedding night get drunk in order to brazen out the
intensity of the shame which so mysteriously coexists with their
desire: (d) to concentrate the necessary spiritual forces from every
ELEMENT & fling them simultaneously into the Aspiration
towards the DAIMON & (e) to attract the ANGEL by the
vibration of the Magical Voice which invokes Him & the formula
of the ROSY CROSS which is externalised at every point &
formulated also in the ritual as a whole.
Now withdraw the Will-symbol from the Zenith, with the
same procedure as before, but use the SIGN of the PORTAL
PASSIVE. The PASS-WORD. The RC SIGN over your own
HEART, you being in the Form of the SPHINX. Then give the
SIGN of MATER TRIUMPHANS & face the East.
V. THE FINAL GESTURES being the Seals of your own DAIMON &
the DAIMON of the ORDER.
This letter from Crowley to gives his views on the GBG‟s approach to the Yi King.

A.C. on the GBG

by Aleister Crowley

The Yi King, which I had called the Yi Chang, being the transliteration
given in Wilhelm‘s excellent book The Secret of the Golden Flower.
I find no difficulty to keep from ‗revealing the secret work‘ of the
G.B.G.; because instructions were given in such an obscure form that to
give it any coherency one had to formulate one‘s own deductions as to
foundation principles. It is my own consequent deductions that I give.
The first thing to note is the logical construction of the Trigrams,
Digrams, and Hexagrams is the principle of ever dividing and alternating
polarity.

─── is male ─ ─ is female

───
↙ ↘ (a) Digram
─── ─ ─
↓ ↓
─── ─ ─ ─── ─ ─

Fire Air Earth Water

This gives ⚌ ⚎ ⚍ ⚏
1 2 3 4

1 and 2 is the male half, 3 and 4 is the female half.

2 is the female half of 1 and 2; 3 is the male half of 3 and 4.
The Division carried one step further as in (a) Digram gives the 8
Trigrams in the following sequence:
─── ─ ─
─── ─ ─ ─── ─ ─
☰ ☴ ☲ ☶ ☱ ☵ ☳ ☷
+ M L N  O ○
 I cannot help but remark here that the traditional Yetziratic
correspondences as here given do not seem to conform to the rules of art
in that it seems to me that Fire should be on the male half and Earth over
on the female half. After all the Chinese concept of Fire, Air, Earth, and
Water may have been considerably different than ours which would call for
a new naming in conformity with ours which would call for a new naming
in conformity with our own concepts of the name. But I digress.
We have three directions of force, which multiplied by two polarities
six. Altitudinal, feet to head or vice versa. Back to front and vice versa.
Latitudinal. And Longitudinal, left to right and vice versa. Also it may be
from without to within and from within to without, as diagram … which
gives twelve as is mathematically portrayed in the cube.

8 points to the eight Trigrams

3 directions, altitudinal, longitudinal, and latitudinal x 2 equals 6 faces
x 2 equals 12 and there are also 12 edges on the cube, 4 edges
go longitudinally, 4 latitudinally and 4 altitudinally or 3
directions.

They have correlated the 3 directions and the 3 lines of the Trigrams
to Salt, Quicksilver, and Sulphur.
Their correlation of the 12 to the 12 signs of the Zodiac is not
correctly done. For instance the 4 altitudinal lines must contain one each of
Fire, Air, Earth, and Water, and conform to such by Zodiacal sign
attribution. For instance Mr. Russell calls Capricorn Air and Leo Water!?!
He impresses us with Tzaddi is not the Star, but disliking his initiated
correction of same, I am still looking for the proper place to put it. (Note.
Russell is probably Frater Genesthai, with his teachings in his Choronzon
Club.)
The bottom trigram is considered male and the top trigram of a
hexagram is considered female. Line number one of the lower is read in
conjunction with line number one of the upper, as are the other two lines
likewise. These three lines as said before are Salt, Quicksilver, and Sulphur.
The two lines in combination will be one of Fire, Earth, Air, Water; e.g.
 ─── Q
3 ─ ─ 3
─── P 1 is M of P―2 is L of ―3 is M of Q
─ ─ 2 Q
1 ─── 3
─ ─ P

To read any of the 64 hexagrams therefore, all one has to do is to

know what [Sulphur, Mercury, & Salt] mean and what Fire, Air, Earth, and
Water mean, and how to combine them in a synthetic way. But after Russell
built up this masterpiece in construction, I fount that he did not know the
meaning of Salt or Fire or Water enough to explain it. So what the Hell!
Personally, I think a relation to the Zodiacal and House Triplicities,
Quadrates, and opposite polarities make considerable sense. Then, too, we
have the Triplicity where Planets represent Activity. Zodiacal signs are
Substance, and when we get down to Houses we are in the realm of Form.
This makes sense on the three lines of the Trigram.
 Copy of a Letter Sent to a Prospective Member
[of the GBG]
by C.F. Russell, 1932 e.v.

FRIEND: Your contact with the ORDER by this letter is not an

accident, but the direct effect of Karma. Our door is open to you at this
very time & place because you were formerly a Member of our Body in a
previous life. Now you have the opportunity to reestablish this LINK &
materialize what already supersensibly exists. No one ever applies to us by
Chance—or in vain!
No alien thing can invade or profane the Holy of Holies where your
EGO dwells. No other person can call you, ―I.‖ Every impulse that truly
belongs to your eternal person proceeds from within your ―I.‖ Hence the
WILL to become an INITIATE must always come from within the
Candidate. No external influence can possibly induce you to aspire to
ADEPTSHIP. Therefore we publish no propaganda. No description of the
beatitude and bliss of ATTAINMENT can determine your volition unless
it speaks through the still, small voice of your own conscience which alone
has absolute authority to govern your destiny. There you hear the voice of
your own HOLYGUARDIANANGEL when you are ready to
accomplish the GREAT WORK. At that identical moment the gate of the
Temple opens smoothly, swiftly, silently. But if you hesitate the golden
opportunity is gone, the palace gate closes automatically hiding from
timidity‘s gaze the ineffable splendor of the interior Sun; the black wings of
a long night drop & enfold a desolate soul dooming it to obscurity and
mediocrity. Genius or GODHEAD sleeps in every human brain. The
potential MASTER has an inherent self-reliance & presence of mind to
meet an emergency. He or she has that divine instinct which recognizes the
handwriting of the DAIMON—―THE HEART GIRT WITH A
SERPENT IS MY NAME‖. The ORDER knocks but once on any
single door! DO WHAT THOU WILT SHALL BE THE WHOLE OF
THE LAW!
In the vast field of esoteric study & cryptic practice which Occult
Science surveys—Yoga, Mysticism, Astro-Theosophy, Ceremonial Magick,
Metaphysical New Thought, Divination, Tarot, Spiritism, Rosicrucianism,
Hermetism [sic], Qabalah, etc.—nothing whatever pertains to genuine
INITIATION except what leads you to experience certain crucial events,
called CRISES, three in number, no more & no less. The TRUE PATH
from beginning to end is clearly marked. The method adopted by the
genuine School of INITIATION contains nothing vague, visionary,
fanciful, fantastic. Here you are taught to handle and deal with real, not
symbolic or imaginary, forces. This School must have three departments,
an Outer College, an Inner & an Inmost, respectively equipped to carry the
Candidate through the FIRST, SECOND, & THIRD CRISIS. As a whole
this course is naturally divided into Twelve Grades or Degrees which
embody & synthesize the SEPHIROTH & PATHS of the TREE OF
LIFE. The first five Grades which comprise the Outer College prepare &
conduct you through the FIRST CRISIS. Until this is accomplished it is the
main aim & any discussion of what lies beyond is forbidden, premature,
futile, & would only perplex the Aspirant.
There is only one genuine Fraternity of ADEPTS to which every
INITIATE in the whole world belongs. We refer to this as THE
ORDER. Those who would publish in the market place an ostensible
history of the ORDER stoop to promulgate an absurdity which they,
themselves, can never appreciate. For history deals with temporal events
from an objective viewpoint which can be no more than half true. The
scientific standpoint involves the subjective side as well. A really scientific
graph evolution on the earth & humanity cannot be made by mathematical
methods for such are intrinsically no more than an ideal or imaginary. What
can be seen of a human being by the physical senses is only the outer crust,
like the top of an iceberg or more aptly the cross-section of a tree-trunk.
The whole man is a seven-fold organism extended in time as well as space,
with parts which reach back to previous lives on earth & another part
which reaches into the future and extends beyond the farthest of the fixed
stars. Neither geologists nor astronomers today possess or can find the
whole concrete truth about this cosmic truth about this cosmic being & the
hypotheses they & the physicists create are full of faults & fallacies. A
successful investigation of history implies an organon with structure
adapted at every point to the formative principle of its object. The modern
mind cannot understand even mediaeval records; its interpretation of
ancient history is still more mythical. For example: we are told of the
existence in the middle ages of a famous fraternity of Illuminates founded
by the reincarnated personalities of the Bodhisattvas—Manes,
Zarathrustra, Gautama Buddha & Skythianos & in modern times the name
of this society has been stolen and appropriated by charlatans. But the true
society exists & you can distinguish it from the false by the fact that never
under any circumstances does it advertise itself to the public by the ancient
name. You can recognize the true society only when you are admitted to its
ranks. Then no external proofs will be needed for it will be impossible for
you to doubt. Indeed, as long as you have in your mind a single doubt as to
the status & authority of any society to which you may now belong you can
be absolutely certain of this: it is not the genuine Fraternity of ADEPTS
whereof we speak, no matter what may be its claims.
No one can belong to the genuine Fraternity of ADEPTS who has
not yet experienced the FIRST CRISIS. For the SUPREME SECRET OF
ALL PRACTICAL MAGICK is known to every true MASTER; it is in the
custody of the original & true Fraternity & it cannot under any
circumstances be communicated to one who has not yet experienced the
FIRST CRISIS. Hence, no occult school can be an Outer College of the
ORDER which does not provide in its system an infallible way to reach
the FIRST CRISIS, which is known as the Attainment of the
KNOWLEDGE & CONVERSATION of the HOLY GUARDIAN
ANGELor DAIMON. In Alchemy this is called the GREAT WORK
or MAGNUM OPUS & he who accomplishes it possessed the
PHILOSOPHER‘S STONE & knows how to make the TRUE GOLD.
But the occult guardians know how to guard. An ORDEAL accompanies
each CRISIS; that which attends the FIRST is the MEETING, face to face,
with the DWELLER ON THE THRESHOLD, when one penetrates the
VEIL OF PAROKETH separates the Outer College from the Inner
College of ADEPTS. This Threshold is not an imaginary line; it is the [?]
which divides waking from sleeping & life and death. ADEPTSHIP is not
conferred by diplomas! The ADEPT acquires consciousness which is
ordinarily dormant, he unfolds new senses by which he can see & follow
the soul when it leaves the body after death & he is awake and aware while
his physical body and mind are asleep. Initiate consciousness is graded & is
of different sorts which correspond to the development of the different
organs of the Cosmic-Man, which are definitely connected with the several
organs of the physical man. Oriental doctrine describes these as Lotus
Flowers or Wheels. The FIRST CRISIS occurs when that located in the
Heart-Center comes under conscious control. Then you discover your true
identity, are consecrated by a draught from the shining cup & united with
the BORNLESS-ONE, the Augoeides, the DAIMON, your true Self
whose shadow or reflection is your personality in any single incarnation.
The Work of the Outer College is therefore specific, devoted to one
purpose; its system is logical, scientific, artistic & ethical. The Candidate is
taken by the SHORT CUT, a system from which every non-essential is
rigidly eliminated, straight to the Threshold. He travels the ANCIENT
WAY; his body and mind are disciplined and fortified by a regime which
enables him to endure the ORDEAL, penetrate the VEIL & pass-by the
DWELLER. Over one hundred pages of manuscript instruction are given
in the five grades of the Outer College. These documents are compiled so
that we can deal with Candidates by mail, but this is no ordinary
―correspondence-course.‖ The majority of Members are attached to local
Hierarchies, so once you have established the LINK you have the benefit
of personal contact with your IMMEDIATE SUPERIOR who is more
advanced than yourself & will be your patient teacher, efficient guard &
guide you surely & safely until you obtain ADEPTSHIP & need very little
more help or advice from external sources. Your ULTIMATE
ATTAINMENT is limited only by your own wishes & desires.
No one can accept pay for this service. All you are expected to do is
to pay your share of the expenses involved. A small fee is charged to cover
postage, clerical work, preparing documents, etc. Our business is to
INITIATE not to make money. The enrollment fee is one dollar. Later
there is a final fee of six dollars after which there are absolutely no further
fees, dues, or alms of any kind. Certain very valuable books are available to
Members but these are not part of the curriculum.
Each applicant must furnish the following Data—name in full, age,
list of occult books & courses studied; names of any occult societies joined;
with a brief outline of any occult experiences previously had. Each Member
is expected to secure at least one other Candidate who is confided to his
charge, for Enlightenment is not a solitary experience; its Technic involves
Initiating others for the Secret of passing the Barriers above lies in opening
those below.
Some general remarks on the subject of INITIATION & THE
GREAT WORK can be found in the articles published by MR C F
RUSSELL in the OCCULT DIGEST issues of 1930 May July August
October November & December, also November 1931 & November
1932; in the COSMIC DAWN (233 S Broadway, LOS ANGELES) 1930
July & October: MYSTIC WORLD (527 S Clark St., CHICAGO) May
1931.84
If you will do exactly as you are told & if you can KEEP SILENT
address your application with the Data and enrollment fee directly to our
representative in your locality, who is

RELEASED FOR USE OF MEMBERS OF THE CHORONZON

CLUB IN BUILDING UP THEIR MAGICAL HIERARCHIES, BY
AUTHORITY OF THE COLLEGIUM AD SPIRITUM
SANCTUM, ANNO I6 SOL IN 0° SAGITTARIUS—
PER ATTANZIF⸪93: 7◦=4▫85

84 Most or all of these can be found at http://cfrussell.homestead.com/files/contents.htm.

85 Possibly the motto of Dr. Jan P. Kowal, who was the original owner of the papers from which this was taken.
 Memorandum re CXX
(Note: Written at Cefalù [in] 1923 to James Branch Cabell, the author of Jurgen.)86
Almost every verse of the Book of the Law contains profuse
mathematical and philosophical truths concealed in apparently standard
English, which English has nonetheless its regular meaning. You will have
noticed that the style of the Book is for the most part astoundingly
sublime, and the ineffable wonder about the whole thing is that I should
have written it down from the dictation of a voice whose owner I could
not see, one hour exactly for each chapter, on three consecutive days. It is
thus quite certain that the author is somebody possessed of knowledge and
ingenuity utterly beyond my capacity. Indeed, I feel confident in saying,
beyond the capacity of any human being imaginable. Incidentally there are
passages in the Book which baffle[d] exegesis until certain events took
place, years after writing it, which were entirely beyond my control, yet
which furnished proof that the Author of the Book knew what was going
to happen or was able to bring events to pass.
May I give you one very strange example? I have studied the Book all
these eighteen years. Verse 19 of Chapter III utterly baffled me. How could
I ―count well‖ the name of the Stélé; it never had a name! But I played
about with the figures and it suddenly dawned on me that 718 was the
value of the name ―Stélé 666.‖ ―That‘s it,‖ I said to myself. ―In a sense the
Stélé is my Stélé.‖ But I wasn‘t quite satisfied, and then it came on me like
an earthquake, that after all, the Stélé did possess a name—its description
in the catalog of the Museum at Boulak—that name, the only name it ever
had, was actually Stélé 666.
As to controlling external events, let me tell you one extraordinary
incident. In November 1917 appeared the end of my article in The
International, ―The Revival of Magick.‖ It challenged the readers to find
who was meant by 666 (my Magical Motto Το Μεγα Θηριον adds to 666).
One night in January, I asked an Intelligence87 with whom I was in touch if
I could spell my motto in Hebrew so as to get new numbers which might
throw some light on something. He replied ―Yes!!‖ I asked ―All three words
of the name of the last only?‖ He said, ―The last only.‖ I then tried all
86 This interpolation is credited to ―T.‖ (i.e., Typist); most likely Gerald Yorke.
87 Yorke: ―Amalantrah. The date however was Feb. 24, 1918.‖
sorts of ways of spelling Therion and got no results. That was on a Saturday
night. I went to the office88 on a ―workless Monday‖ for my mail. Nothing
there. But on Tuesday Viereck sent round a letter addressed to him which
had arrived on Monday, having been written on Saturday night at about the
time when [I] had made my enquiry. The writer was a perfect stranger to all
of us. He asked Viereck to tell me that he had solved the riddle in my
article of November and gave the spelling of Therion in Hebrew making
the value 666. This was astonishing enough; but much more was to come.
The stranger signed himself as Samuel Bar Aiwass Bue Jacou de
Sherabad,89 from which I deduced that his father‘s name was Aiwass. This
name had been given me as the Author of the Book of the Law, see Chap. I,
verse 7. I had only heard the name, which I supposed to be a made up
name like Tzadquiel or Taphtartarath; I had no idea that it was a regular
human name. I had tried to spell it and made it 78. Now, however, I wrote
to Friend Samuel for the correct spelling, which he gave. I was astonished
to find that the value was 93 like that of Θελημα, the word of the Law, and
Aγαπη, the method of carrying out that Law. The Author of the Book had
therefore, so to speak, signed it infallibly identifying himself by means of
this number with the essence of the message which he had come to impart.
These two incidents are mere samples chosen from an immense
number. I hope to be joined this month by a mathematical professor90 so
that we may collect, classify, and make clear the innumerable evidences that
this book is of præter-human origin. You will at least understand how it is
that I regard it as incomparably the most important human document
existent. You will excuse me, in fact, if I seem a little mad on the subject;
but really, hardly a moment passes without the discovery of some new and
important secret in its pages. The ver[y] mistakes in the Book, as they seem,
conceal strange secrets. For example: Chapter III, verse 47—―This circle
squared in its failure.‖ The Hebrews concealed the value of π in the name
of God ALHIM—3.1415, which is incorrect in the fourth place. But by
putting our secret key ShT to sanctify this name we get 3.141593; π correct
to six places (note 31 and 93).

88 Yorke: ―of The International.‖

89 Yorke: ―in 1956 the well known American typographer Samuel Jacobs.‖
90 Yorke: ―Norman Mudd.‖
 But this note must not be as endless as the decimal of π! You must
forgive a sick and lonely man for inflicting upon you the subject nearest his
heart. I am really very eager that you should bring the Law of Thelema into
your work as a solution the dreadful hopelessness, futility, and fatuity of
this riddle-life. ―Do what thou wilt‖ explains and justifies existence. We do
what we do because it is our nature; the Geas which we lay upon ourselves
to make a figure of our Secret Idea. ―Lust of result‖ ruins our work and
makes it ridiculous. There can be no result. We are bounded by our own
illusion—Self-devised. The life of Manual was Success, being wholly the
symbolic self-realization of a creative boy—a series of illusions which
came to nothing, yet allowed him to see, externalized, the reaction of the
Universe upon various facets of the diamond Soul. Jurgen‘s excursion was
a failure, because he works with ―lust of result‖ to obtain something
outside himself, not knowing what, (and still less that nothing of the kind
exists) because he could not face the fact that he had sold the poet to the
pawnbroker. Have I read you aright? I was a little sad about chapter 22 of
Jurgen,91 feeling that you had to some degree misunderstood my message.
For none of us, not even the least spiritually developed, may fulfill himself
solely by self-gratification. Each of us has a Will of eternal import,
necessarily related to everything that exists, and all our conscious desires
are so many masks—one fixed expression concealing our infinite variety.
We are all ideal Triangles, and every triangle we draw is but a single case—
true, yet concealing and even denying all the other possibilities of the real
Truth, inexpressible in form, and so mocked as illusion by sense-bound
spirits.
Verily and Amen! My silent solitude in this Abbey,92 with its windows
open upon the Eternal, and its gates closed to the Conditioned, constantly
strengthens my conviction that so great a Master of Thought and language
as yourself dare not leave the world without Hope. Your deepest, so far,
has been to proclaim an irrational Faith that selfless Heroism somehow
avails man against the abject aimless inanity of Life. You cannot rest there.
It must be shewn that energy is indestructible, that nothing is wasted, that
all True Work is worth while. And I hope that my Masters may be using
you to put Their Key into your hands, that you many fling open the doors
91 Yorke: ―a chapter based on A.C.‘s Gnostic Mass.‖
92 Yorke: ―at Cefalu.‖
of the Secret Palace of the King, and shew that Famine was universal. You
have shewn that nothing in the world, however great and glorious, is worth
stretching forth an hand to take; shew now that everything in the world,
however small and contemptible, is worth a life‘s danger and hardship to
attain (you have done this in a way in Domnei). I want a Book to complete
the Manuel-Jurgen group in a Trilogy, and Beholds the Great Fool,
knowing nothing because identified with All (which, not being divided
against itself cannot be known) doing nothing because doing his True Will,
fulfilling the Universal Will by opposing no resistance to it in an attempt to
grab some illusion, and suffering nothing because, realizing that all that
happens to him is a mirror-description of himself, he goes laughing and
dancing through the world, and destroys all evil and sorrow as he goes, by
the simple method of showing everybody he meets that their vices and
their discontent arise from ignorance, that they are each one perfect in his
way, each a necessary illusion through which the All becomes conscious of
itself (just as the Fool interprets himself to himself through his own set of
illusions) and each only a nuisance to himself and others by following false
Ideals, interfering with others for various mistaken reasons, and so on,
thereby causing all sorts of collisions, losing his way and so despairing of
Direction, fearing the Future, regretting the Past, and misplaying the
Present. The Fool shows each one his proper path and puts him on it; it
soon appears that there is room in the world for all alike, that all are equally
worthy of wonder and worship, that Perfection is inherent in the Whole,
and that the object of Life (which is motion) is to display an ever-changing
pageant, thus enabling each to become conscious of the All, which
otherwise would remain homogenous, devoid of quantity and quality,
Unknown and Unknowable.
I do hope you see this point of view. It has saved me from spiritual
despair, made all things intelligible and adorable for me, set me radiantly
reveling in my Work, which I had almost abandoned as fatuous; I am in
love with life, and ready to ride with Death towards a new Adventure.
The world is dying with disgust with its own dready vanity; the
treadmill its one task, the Sodom apple its one food, oblivion its only joy,
and ―Hope not‖ its final word of wisdom. You have declared this doom
more dreadfully than any man since Gautama; for you have left no
loophole, either in time, or space, or condition of existence, for any being,
from Koshchei to Dame Lisa. The world is waiting for you to utter the
wizard Word Thelema, which changes every curse into [a] Blessing, gives
meaning to the most incoherent gibberish, and bows down to the most
barren tree with sun-ripe fruit.
Forgive this spate of speech! My words are little worth; but if you
will read the Book of the Law often enough, the Spirit of the Lord which is
in you will shew you the splendour of this Freedom, and inspire you to
send forth its sunlight through the prism of your Art, that men may behold
your ―Bow in the Cloud‖ and know that the floods are diminished upon
the face of the earth.

i From The Equinox I:4, pp. 110-111:

―D. A. made to P. the following suggestion for a meditation practice.

1. Imagine that I am standing before you in my climbing clothes.

2. When you have visualized the figure, forbid it to move its limbs, etc.
3. Then allow the figure to change, as a whole, its illumination, position and appearance.
4. Carefully observe and remember any phenomenon in connection therewith.

All this P. attempted with the following result:

The figure of D.A.: leaning on an ice-axe was clearly seen, but at first it was a shade difficult to fix.
The figure at once went 35° to my left, and stayed there; then I observed a scarlet Tiphereth above the head
and the blue path of g (Gimel) going upwards. Around the head was bluish light, and Tiphereth was
surrounded by rays as of a sun. I then noticed that the figure had the power to reduplicate itself at various
further distances; but the main figure was very steady.
Above and over the figure there towered a devil in the shape of some antediluvian beast. How long I mentally
watched the figure I cannot say, but after a period it became obscure and difficult to see, and in order to
prevent it vanishing it had to be willed to stay. After a further time the Plesiosaurus (?) above the figure
became a vast shadowy form including the figure itself.
The experiment being at an end D. A. put the following question to P. ―How do you judge of distance of
secondary replicas of me?‖
P. answered: ―By size only.‖
D. A. comments on the above were as follows:
1. That the test partially failed.
2. That he expected his figure to move more often. [footnote: Normally in these experiments the figure does
move more often.]
3. The vast shadowy form was very satisfactory and promising. [footnote: Normally this is so.] On the following
day P. records first: Meditation upon Winged-Globe to compose himself. He then imagined D. A. sitting
forward with his arms around his knees and his hands clasped. Around the figure was an aura of heaving
surfaces, and then a focusing movement which brought the surfaces very close together. ―The figure then
started growing rapidly in all dimensions till it reached a vast form, and as it grew it left behind it tiny
emaciated withered old men sitting in similar positions, but with changed features, so much so that I should
think it were due to other reasons besides emaciation.‖
ii
From The Equinox I:4, pp. 111-112:

―To meditate upon the image of D. A. sitting with his hands on his knees like a God. [footnote: In the position
many of the Egyptian gods assume.] Spirals were seen moving up him to a great height, and then descending
till they expanded to a great size. Besides this no other change took place.
D. A.'s comments on these remarkable experiments are as follows:
The hidden secret is that the change of size and distance is not in accordance with optical laws. No one has
kept living objects ―dead still.‖ [footnote: Qy.: Is this from habit of expecting living things to move? I can, I
think, succeed in keeping them still.—Note by P.]
One of two things may occur:
(a) The figure remains in one spot, but alters in size.
(b) The figure remains same apparent size, but alters in distance.
Further that the Yogi theories on this experiment were:
(1) That a living object is the reflection of the Actual, the living object being purely unreal.
(2) That from this type of meditation can be discovered the character of the person meditated upon.
e.g. Q. Is A. pious?
A. If he grows large, yes he is very pious.
Q. Is B. a villain?
A. If he shrivels, he is a small villain, not a man to be afraid of.
Also of ordinary occult things—e.g. change of face, expressions, etc.
There are also further theories regarding the disintegration of man. Theories concerning the danger of this
process to the meditator and meditatee alike. [footnote: This danger is also experienced by such as carry out
Black Magical Operations. The current of will often returns and injures the Magician who willed it.]
The next practice was to meditate upon the image of D. A. standing.
The figure remained in the same place, but altered much like a form reflected in glasses of various curves.
The general tendency was to increase slightly, but the most fixed idea was of a figure about 9 feet high but of
normal breadth. Next, of normal height and of about double normal breadth.
D. A.'s comment on this meditation was that the result was not good.
This practice was attempted again on the following day: and resulted in many superposed images of various
sizes and at various distances. One of the figures had moustaches like the horns of a buffalo. The expression
of the figures became bold and fierce; especially at four feet distance, where there were two very real images,
one small and one large respectively. the comment of D. A. on this meditation was that it was most clear, and
represented complete success.‖
iii Variant reading from The Equinox I:4, pp. 109-110:

―I tried to imagine the sound of a waterfall. This was very difficult to get at; and it makes one‘s ears sing for a
long time afterwards. If I really got it, it was however not strong enough to shut outer physical sounds. I also
tried to imagine the ‗puff-puff‘ of an engine. This resulted better than the last, but it caused the skin of my
head to commence vibrating. I then tried to imagine the taste of chocolate; this proved extremely difficult;
and after this the ticking of a watch. This proved easier, and the result was quite good; but there was a
tendency to slow up with the right ear, which however was easy to test by approaching a watch against the
ear.[footnote: These meditations are called Objective Cognitions, by concentrating on certain nerve centres
super-physical sensations are obtained.]
During this whole period of rough travel, work is fatiguing, difficult and uncertain. Regularity is impossible, as
regards hours and even days, and the mind, being so full of other things, seems to refuse to compose itself.
Nearly always I was too tired to do two (let alone three) meditations; and the weariness of the morrow was
another hostile factor. Let me hope that my return here (Mexico City) will work wonders."
iv From The Equinox I:4, pp. 112-113:

―On the fifteenth of April 1901 we find P. writing in his diary:

‗I agree to project my astral to Soror F. in Hong-Kong every Saturday evening at nine o'clock, which should
reach her at 4.6 p.m. on Sunday by Hong- Kong time. She is to start at 10 a.m. Sunday by Hong-Kong time
to reach me by 12.2 p.m. Saturday.‘

These spirit journeys were to commence on the 31st of May; but this date seems to have been anticipated, for
two days later we read the following:

10 p.m. Enclosing myself in an egg of white light I travelled to Hong-Kong. This city is white and on a rocky
hill, the lower part is narrow and dirty. I found F. in a room of white and pale green. She was dressed in a
white soft stuff with velvet lapels. We conversed awhile. I remember trying to lift a cloisonné vase from the
shlf to a table, but cannot remember whether I accomplished the act or not. I said ―Ave Soror‖ [MS has
―Vale Soror!‖―ed.] aloud (and I think audibly) and remained some time. [footnote: This description of Hong-
Kong is as correct as can be expected from so short a visit. The conversation was subsequently verified by
letter, and also again when they met several years later.]‖